P. 1
bijakofkabirtran00kabiuoft

bijakofkabirtran00kabiuoft

|Views: 1|Likes:
Published by Kaustubh Das Dehlvi

More info:

Published by: Kaustubh Das Dehlvi on Dec 15, 2011
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less

12/15/2011

pdf

text

original

ABIR

-

SHASTRI INDO-CANADIAN INSTITL
156 Golf Links,

New

Delhi-3, India

*i

L

SHASTRI INDO-CANADIAN INSTITUT

h

New

156 Golf Links. Delhi-3. India

ii
< < ^
:^

o « o
c

z

««

-I

!!

n

if

THE

BIJAK OF KABIR
TRANSLATED INTO ENGLISH

by

THE

REV.

AHMAD SHAH
TEXT PUBLISHED
IN
1911.

ACCORDING TO

HIS EDITED HINDI

Published by the Author
1917

at

Hamirpur,

UP.

^11

rights

reserved

4 4-4 ^^^f%. c- /h ^^\ OF TO^Q^ Printed bj' Apurra Krishna Bose» at tlie Indian Press. IS R».PK THE PRICE OF THIS BOOK POST FREE Rs. Allahabad. .

but without any commentary some had only a portion these . 364 Sakhis. some were quite complete. separated. Birhuli. Bipramatisi. The oldest printed edition was printed at Benares. to the fact tliat Kabir spent his last days in Maghdr the in the Gorakh- pur district. 84 Ramainis. Birhuli. but portions of the book : of it the Bijak is dated 1868. 12 Kahras. The commentary in this on the basis incarnate what is called sngun upasna. is the frontispiece the Raja and Kabir are seated face to face Kabir of is explaining the Bijak and the Raja edition in is listening attentively. which was printed in 1890. 2 Ohancharis. 2 Belis. To these In hymns a commentary is added which the is said to have been dictated by Kabir Sahib to Raja of Bhagel Bansha. It has 55 more sahhifi than other editions but their arrangement is so confused that it is There are some valuable diflQcult to compare it with others. 113 Shabdas.— : PREFACE. and following contains only the Ad Mangal. The onler of the hymns in this edition is peculiar and does in Calcutta . 2 Ohancharis. 383 Sakhis. of the Baptist Mission of Monghyr. not agree with any of the editions published by Kabir Pan til is themselvcR. The second printed edition of the Bijak. This is a neat little pocket edition the words are separated. Its contents are as follows :— . 12 Basants. Prem Ohand. I have seen several manuscripts Kaithi of Bijak. 60 supplementary Sakhis. though some of the hymns show traces which is due. agreeing with the arrangement of the Raja of Rewah^s edition. Amon" of the Bijak. but in some places wrongly. 12Kahras. 3 Hindolas. 3 Hindolas. 12 Basants. foot-notes. all written in the character with the words not manuscripts. The Bijak of Kabir is written mostly in the Hindi of the also of the Gorakhpuri dialect.Ohauntisi. Ohauntisi. . perhaps. was edited by Rev. 2 Belis. 84 Ramainis. Mirzapuri dialect. the belief the Guru.

: II PREFACE. while'other editions have only 113. In this the words are separated. 115 Siiabdas. 84 Ramainis. It is a pity that no ancient MSS. The commentary is what is called nirguu upasna. This is the Raja of Rewah's edition. 2 Ohancharis. in 1898. similar to that of the Newal Kishore Press. but only what is embodied in the Ad MangaL It has a few saldiis which are not found in the edition of the Raja. In this edition many mistakes have crept it in and in some places the text original is spoiled. with commentary of Puran Dass of Burhaupur. in the text you will find i9??i. but there are some missing in tliis which are found in the Raja's.). D. particularly one which I saw in Chunar with Pundit Bhan Partap Tiwari. . I left the form of the foreign word as it is in the text. 353 Sakhis. but it has a life of Kabir in verse and at the end Sayar Pad Bijolc and a genealogy and history of the Bhagel Bansha. Birhuli. I tried my best to present the public with a text as accurate as possible in my Hindi Text published in 1911. but has preserved the beauty of the language. Bipramatisi. but is in marked by mistakes and in many places the editor has tried to polish and shape the words into their modern forms. It is a complete Bijak with commentary by Raja Visliu Nath Singh of Rewah. can be consulted. which from a literary standpoint is very unwise. The last printed edition is tliat from Bombay printed in Samhat 1961 (1906 A. Lucknow. It is called the Bijak. at Lucknow. After going through all these printed editions as well as some of the available manuscripts. 12 Kahras. 3 Hindolas. Chauntisi. 12 Basants. 2 Belis. places the separation It contains as follows Pritham Anusar. for instance. but have given a correct form of it in the foot-note . The third edition of the Bijak is that printed by the Newal Kishore Press. It has 115 Shahclcis. I have separated the words in their proper form and have added foot-notes to show where a foreign word is used. The fourth printed edition was issued at Allahabad in 1905. and Mul has some fresh sahhis and contains an imaginary picture of Kabir and also a likeness of the Raja of Bhagel RamainL It Bansha. But these two extra shahdas do not convey any fresh idea.

For about five years the translation remained in suspense During this period fresh light was thrown upon the text of the Bijak. and it was strongly felt necessary that a fresh translation should be made. thus bringing the total number of sakhis up to 442. it much better to secure a copy without any commentary. Fisher very kindly helped revising and correcting the same and a few pages in also passed through the Press. If the existing conimentarios of the is any one wishes to study the text in original. The Raja's Ad Maiigal and Sayar Pad Bijak are also added text. for kindly seeing these pages through the Press. of the Oawnpore Brotherhood. Early in 191C I started the translation and finished it by the end of February 1916. To this request of mine he readily responded and spent many weary hours daily with me in correcting the translation. I am once more indebted to the Reverend Canon B. also due to the P. adding at the end all those sakhis which are peculiar to the various . I . IJ. I am indebted to him for having made the translation intelligible for English readers to which I can make no pretension. editions. to revise and correct my translation.PREFACE. to thank Mahashai Shew Barat ^11 of I also have Mirzapore for rendering valuable help. But for various reasons the Press. to though they are clearly later additions to the Bijak but they are a kind of key to its theology. Fisher. . P. the Head of the Cawnpore Brotherhood. H. Thanks are lation. H. and tlie Reverend B. I printing of the translation had to be abandoned. Ormerod. W. ill while in the foot-note with reference to this word you will (Ind Axu— In my text I followed the Raja*s order. This time I asked the Reverend E. Government. who have contributed towards the cost of the production of this trans- Just a word about Bijak. But in no way should he be held responsible if the rendering into English does not agree with the original. P. I trust he will permit me to avail myself of this opportunity of tendering iiis my warmest acknowledgement of invaluable labours. While in 1910 my Hindi Text was passing through the my was engaged in putting the same into English.

p. S. U.iV PREFACE. May 1917. have found it quite any real help from the commentaries. during liopeless many years to get of study. Mission. myself. G. P. They do not attempt to explain the text of the Bijak so much as the theology of the modern Panth. . AHMAD SHAH. Hamirpur..

. 48 .. in Qnrn Arjnn Dev's Onrdwara . 178 181 Flindolas . ..... .....15 The Teaching of Bijak Short Account of Myth 41 44 Commandments Ad Mangal Ramainis o( Kabir Panth .. Chancharift BcllR Hirhnii . in Kabir Cbaara. OS 151 .. Sayar Bijak Pad ..... 47 51 ... 280 ILLUSTRATIONS Kabir.... Frontispiece to face p. Benares Niranjan to face p. 157 Rahras Hasan ts .. 19 Kabir. 182 184 Sakhis .. 20 . 150 168 174 .. Shabdas Chauntisi Ripramatifii ....0' CONTENTS Page Lifo of Kabir I The Bijak .. .. 228 in Proper Names mentioned the Bijak .

.

That Kabir was in any case brought up in tiie family of a Mohammedan weaver (Julaha) is admitted by all lines of tradition. tut manifest as boundless wisdom. I am beyond all body. nor did I dwell a child in the forest. I am inanif. that is my name. For him no one is born Hindu or Moslem {Ram. but reliable historical evidence is almost entirely wanting: and the conflicting voices of tradition leave us io doubt on such primary points as the place and dat^ of his birth. 2. and he died at Maghar.LIFE OF KABIR JN There is LEGEND data Legends abound. As made my abode I : : . It is hardly an exaggeration to say tliat two facts only can be asserted with absolute confidence: he lived for some time at Kashi (Benares). The form of spirit inamrrst in the world. I has led the world astray did I : she did not find in tlie my not take l>irth. whetiier he married. Kabir himself does not help towards a decision. Most baffling of all is the obscurity which surrounds the question of his parentage. I). the word. a peculiar degree of uncertainty as to all the for the personal history of Kabir. appeared. and where he spent the greater part of his life. no skin 4.stor of I have no bones. no blood. the religion or caste into which he was born. womb. tho Innnilc luid Perfect One this says tho immortal Kabir. 1. The point at issue between bis Hindu and Moslem followers is wiieiher or not this indicates his actual parentage. I am not contained in heaven or eartl). there In the city of Kashi I a w*eaver found me. :im 3. or again:— Now I have come from the unconditioned. Maya secret.

When countless lotus buds bloomed. but they died of sore misgivings : the honour of our house is lost. the Lord Kabir. found a diamond. great his beauty. on the first day of the full moon : in the light half of Jeth. Listen. Listen. Said Niru. the weaver. Haridas . flashing lightning. torrents of rain : : there Kabir was manifest- ed. is But he When questions to ask. very fair to look on. beloved. in the full moon of the rains. my master. called Niru. he appeared. Said Nima. and was : amazed. Purusha. i! this be noised abroad in all Kashi. my mind is full had. and man and wife came home : all the women of their kin began to sing with great delight of heart. gathered about the tank. his eyes are like the lotus: was ever seen in all the world the mother who should bear so fair a son ? With joy in their hearts. all Midst humming : Mid in Lahar tank the lotus blossomed peals of thunder. : they saw the child in the house. duck. Kabir lying in the midst of the waters.2 LIFE OP KABIR IN LEGEND tradition of his birth is that the Kabir Kasauti. From the vault of heaven he descended. they took the child. This is quite a recent compilation. How came widow this babe here? Who has exposed it? Some or maiden. the Sat Guru. Nima . Niru was bringing home his newly-wedded wife thirsty she went to drink of the water. the Pir of : ail Pirs. "The appearance Kabir. there the compassionate Creator was found. written from the point of view which identifies Kabir with the deity. and his coming from the Lahar tdnk to the house of Ali. cliakor. The most commonly accepted in given of the Chief of Sages. in Kashi. the buds the bees wearied themselves with peacock. the compassionate. saw the babe. wiiich became a splendid diadem for his head. many were the How did you get this child ? began all the women . children I have my house is empty. In the year 1455.

is. five if Khinjar be considered a corruption of Khizar. 3. Kibriya. Hear. Witli this story is connect- ed the fanciful derivation of the name from the Hindi words kar (hand) bir origin : (hero). I was 1. Kubra. The Qazi insisted that the child must be killed forthwith: and Niru was about to obey the order. are to be found in the Quran. With regard to this legend it may be noted that of the eight names given only four. Kibriya. in . So all were overjoyed. bodiless: I took body and I came in this body I am called The name Kabir : : Kabir. O brothe^ sadhus : I have manifested the true name. as the result of the prayer of the ascetic Ramanand. Kabir. who was ignorant of her widowhood. the legend makes him the son of a Brahman widow born miraculously from the palm of her hand. Pir. a saint associated in the Quran with Moses. According to Muslim custom a Qazi was summoned to give a name to the child. Akbar. On his opening the Quran four names were found. and Haqqa. Kabir says. resulting in Zinda.— LIFE OF KABIR IN LEGEND 3 Without conception. To avoid disgrace. 2. I was called the Unseen I dwell every heart. Akbar and Haqqa. when the infant miraculously spoke Now have I come from the unconditioned. Maker. Khinjar (Kliizar). Another version of she exposed him in the tank. On the Mohammedan side we have the assertion of the Dabistan that Kabir was a Mohammedan weaver. and this Purush. birth. Here again the first and last are names of God the others too exalted for the child of a Julaha. Kabir. we obtained this child and brought bim home: he is dear to Haridas. With all my body I belong to the Sat-Iok. But Kabir is a title of God and the others are allied words. The Swan which has been 'separated from birth to I came to raise him up. Immortal and Looser of Bonds. however. More Qazis came and fresh attempts were made to And a suitable name. palpably of Mohammedan and the tradition in Uie Kabir Kasauti adds the following details.

only to be gained from a close association with Brahman pandits ? The evidence available suggests a solution on some such lines as these One of the legends represents Kabir as the son of a Brahman virgin widow. and his mother tongue is Hindi. and phraseology might easily be purely external and acquired.. yet in common parlance he must have been of either Hindu or Muslim descent.'' Was Kabir the son of Ashtanand by a mother whom Hindu custom forbade his acknowledging as his wife ? If this be so. as there seems no doubt he did. Another speaks of his being first seen in the lotus-covered tank by Swami Ashtanand. Both. The study of the Bijak certainly leaves a fixed impression that the basis of his mental equipment was Hindu. But with his Hinduism the case is entirely different. story the place of Niru or Nur Ali and his wife Nima in the becomes clear. describe liim i. customs of a Julaha. However confidently Kabir assert that none is born Hindu or Muslim. Neiman of is for a Mohamcommon name a class. His apparent acquaintance with Mohammedan belief. then as now a museum of religious . How did one. a theist. confirmed by Abul Fazal. in a few days' space its fame will spread. born miraculously as a result of words spoken by Ramanand. Where tradition on both sides is thus unanimous^ we may safely assume that he was brought up in the family may But apart from this we can find in him na trace of Moslem influence. Ramanand answered : : hast seen. a disciple of Ramanand. however. The real difficulty lies here. as the son of a Julaha in the weavers' sects. among Mohammedan women the lower These would be his adopted not his real parents. acquire a knowledge of the Hindu scriptures and philosophy. unless it were contact with Sufi-ism. but not necessarily a Moslem. Living. who to all appearance belonged to a low class Moliammedan family. .e. quarter of Benares. medan weaver Nurbaf in is a recognised name the Punjab.— 4 is LIFK OF KAIUK IN LKGKND as a Muwaliid. to wliom he described what he had "The boundless ligiit which thou seen. It becomes then a matter of balancing probabilities or improbabilities on either side. His mind is steeped in Hindu thought and mythology.

D. " Thou wilt be a great Kafir (infidel). wiiile lie was at the same time by the influence of his real father brought secretly but surely under the Hindu influences which from early childhood governed his thought and like life. The Brahmans expostulated— "This is not thy religion thou hast made thyself a Vaishnavite and callest on Vishnu. . who drinks or eats intoxicants. playing with other children he would cry ** When "Ram. . he is the Kafir the bandit is the true Kafir. 1398 (Sarabat 1455) and died at the age of 120. I the cow. in his refus- ing to be bound by the limitations of either religion. in ray eyes Narayan." Again he had put the tilak on his forehead and the jaueo (sacred thread) about his neck. When at the door of Yama they question thee." He answered one of their leaders On my tongue Vishnu.'* To the Mohammedan who rebuked him with the warning. : . the master. Narayan. Ram "or Hari. The Kabir Kasauti goes on to describe childhood he offended Hindus and how even Mohammedans alike. Hari. But perhaps this is goin^too far." he answered **He who uses wicked violence or robs the world by deceit. This latter tradition suggests at least that he lived to a great age more than this is not required to make it possible for him to have been the disciple of Ramanand and the Guru of Nanak. The latter was born in 1469 and the former is known to have lived well into the 15th born : century. thou the cowherd. The janeo is only about thy neck. . In my house is thread I weave continually. O mad Mukand. what wilt thou say. One would means trained his to imagine that Ashtanand by this son as a reformer of the abuses in his own faith which he himself realised but found himself powerless to amend. and in my heart Gobind dwells. . thou readest ever the Oita and Gayatri but Gobind is In my heart. Gobind and Mukand this ia our religion.: — UFB OF KABIR fakirs IN LBGBND 5 Kabir would often see and mix with the wandering Moslem and imbibe the doctrines of the Sufis. or seizes the goods of others. According to the tradition of his followers Kabir was in the year A.

— {Kahir KX This is taken from the fuller version the Bijak. . what book do you discourse on ? You are jangling and wrangling always nothing of wisdom do you know.O LIFE OF KABIR IN LK'>BND Warned from birth to birth. This the Satguru has told me.— (Zabtr Kasautu) 9 : my medi- When the time came. Half the body." of it is one. brother. O Pande ? Hindu and Moslem are on one road. thou hast failed to bring of lord art thou to I me to the further shore. If 'tis itself ? God makes thee Turk. Shabda.Kabir says. Kabir resisted. Vain glorious of authority you make me to be circumcised. Then you still remain By putting on the sacred thread one becomes Brahman. why came not : this cutting of itself ? If by circumcision one becomes Turk. tation me ? : Thou the Brahmau.Si:~ O Qazi. If 'tis God that makes thee circumcised. Never will I endure iU brother. thee . What manner wisdom. Hear O Saints ! cry Ram. why came not this cutting of If by circumcision one becomes Turk. the weaver of Kashi learn my Ever thou seekest after kings and the wealthy is with Hari. What hast thou given women to wear ? She from her birth is Sudra when she sets food before why dost thou eat. Never will I endure it. all Nur All's neighbours agreed that he must be circumcised according to Mohammedan custom. so the wife Hindu. You act with force and violence. what then will be said of your women ? is styled. cry Khuda. what then will be^ said of yniir women ? .

at the last grieved sore. Thereupon the Brahmans returned to the attack— and their challenge led directly to the best Kabir's life. is fiirf. realising the obstacle that his re|)Uted birth in a Julaha household must present to his acceptance. of Where is who won Leave these distractions (the delusion . Kabir. You do wicked O Kabir.LIFB OF KABIR IN LROBND «. who lived and taught in Southern India. and the ninety million worsliippers of the Rama incarnation at the present day may all more or less be account- — ed his spiritual descendants. Ramanand stP|)ped heavily with his wooden sandals upon who cried out in pain clasping the feet of the master. those names) come? who Search paradise ? universe) violence. O Pande ? : Hindu and Turk. so Hindu. As Kabir had anticipated. he who grasped not Rama's protection. Kabir. they say. O foolish mind. Ramanand migrated to the plain of the Ganges. the father of all modern Vaishnavite sects.jir and all his devotion therefore contemptible. Then you still remain By putting on the sacred thread one becomes Brahman. search well it? in your heart. in started this path ? your heart. This Moslem Julaha repeats the known incident of name of Ram and Hari. Let him become the disciple of Ramanand an obvious impossibility. the first words of Ramanand thus surprised the darkness were the words that formed the mantra of his sect. e. had resort to diplomacy to gain entry into the brotherhood. " Ram. but none according to Hindu belief can enter heaven unless he puts himself under the guidance of a guru. whence have they (i. Dissenting from his master's rigid adherence to caste rules. for Ramanand will have nothing to do with such a postulant. Ramanand was disciple of Ramanuja. tlie wife is styled. Kabir went and lay full length upon the steps of the Dasasumeda Ghat. What hast thou given women to wear ? She from birth is Sudra why dost tliou eat. Knowing Ramanand's habit of going down to the Ganges to bathe before dawn. the extended meditate on Ram. In the darkness the boy. Ram " Armnl with those Knbir in . Half the body.

For instance. for there seems no evidence that Kabir ever went there). what more would your stomach get Before you six months' plague I set. and in response to a request for food was provided ciple of vegetables. whom he met when about thirty On his return from a years old. Mohammedan tradition makes him the dis: one Siiaikh Taqi. bhat. knowledge of it. and it was said to be the influence of Kabir upon his master that was brought. Pir's house no more than they. Raghawanand. but Kabir to the place where the bones of dead cows lay. Kabir felt aggrieved :~ at this somewhat meagre fare and exclaimed Sag. The rest went to the milksellers. His fellow chelas reported this extraordinary conduct to the master. The Dews of this acceptance of the Moliammedan weaver spread Ramanand when questioned denied all through the city. **01od. Rui Jat and many others. To which the Siiaikh retaliated-— Yih chhor aur kya kha hai. and there demanded milk.8 LIFE OP KABIR IN LEGEND proclaimed himself the accepted chela of the great guru. but ordered tlie pretender to be brought to him. Kabir Iiis lips the words of acknowledged the claim and accepted him as a ciiela. rice. Dhanna the all castes. Thenceforward Kabir remained among the number of Ramanand's most famous disciples. Sadna a butcher. ." ? . once in the month of Kuar Ramanand. Kabir visited his master at with Jhusi. mati ? Tohi upar pare chhe mas ki tati.'* But another. sent his chelas to procure tiie necessary milk. In my and this spiced whey. journey to far off Balakii and Bokhara (a journey apparently undertaken in imagination only. Various induced Ramanand occasions are recorded on which the disciple himself gave instruction to the master. Greens. including Ganga the prostitute. and hearing from the initiation Ramanand forthwitli to include among his disciples members of Das the Ohamar. wishing to perform a Sraddha ceremony for his guru. and adopted as his Pir. to whose questions Kabir replied " I thought the milk of dead cows most suited to the dead guru. jirawni matha Hamare Pirke yehi hata. cooked rice and spiced milk.

To a sadhu who urged him to give up his mean employment. He set the pegs and when be took the reed. : and down. men and He stretched the warp and took the shuttle. In spite of his growing fame Kabir continued to follow the among the weavers and butchers of Benares. the three loks were bound —none he left free. fulfilling the purposed work. weave the name munis are meditating. The body (light) the of sttirch is stiffened : few knew it as starch. then Rama was bound. in the Hindu stories. The three loks were made one loom the warp worked up . to sit beside him: Kabir — (f^/jV/Zc. The four Vedas are the wheel. where however he appears as the rival and traducer of Kabir. It would appear that he was the son of Shabau-ul-Millat and Tins Shaikh Taqi figures also belonged to the Soharwardia order of Sufl .UFB OF KABIR Tile IN LKGKNI) V six two watercourses. found as Shobda 64 of the Bijak. while many of his hymns are based upon the weaver's work. still bear the name of Kabir Nala and Lotan Nala. in which Kabir spent months of misery from constant attacks of dysentery. On one occasion no one would pay the price of five takas (2} annaa) that he asked. of Hari. The eternal purush bade me entered into light. One beam is Ram Narayan. on which gods. As the reed beat up the warp. He made the ocean of the world a trough therein he : kneads the starch. Shyam joined the broken ends. Shnhdn 64) He sold the cloth he wove himself in the market. Moon and sun— the two warp is are the treadle: in mid ocean made. he paid Kabir his original . he replied in the following hymn. he died at Jhusi near Prayag in 1428. A passing broker offered his services and by demanding six annas sold it for 5] . As the Lord of the three worlds brushed on the starch. profession of his foster father and to live Weave.

after thanking his Lord alms. and I could not bring the price home myself. but before he could prevent the sacrifice. There is no seller hereafter take hast obtained this body : now what . eleven he receives." Another cold day Kabir. in them at his house. to be sacrificed according to custom on the Id-day. On his return Kabir. . His father joined his neighbours in contributing for the purchase of a cow. which the sadhu pronounced insufficient. Give.10 LIFE OF KABIR IN LEGEND price retaining the balance. and he answered :— By giving wealth does not decrease. Again he left his home and parents and took refuge in the jungle^. When none will bid thee give. Kabir handed him the remainder and returned home. What you have in store. Open your eyes and see. 'tis wise with both hands to empty it. At once he gave him half of his cloth. worth takas goods.*give.'*^ To avoid the jungle : indignation of his parents Kabir retired to the in his and absence an unknown merchant brought large supplies of food and left his parents' needs. as long as you keep this body. five . 'tis good to give this body is given thee for good deeds. This reached the ears of Kabir. " I speak the truth and no one heeds believes. whence he was prevailed upon to return only after long persuasion. for it was too heavy to carry. This is the word of Kabir. who had all thus supplied that remained proceeded to distribute Some envious neighbours asked him why. is Thou its quality to giye and give and Kabir says. who hurried to the spot. where his mother demanded the price of the cloth. is yours to take. this decays. sitting in the market to sell his saw a shivering sadhu who asked his help. If the boat be filled with water or the house with wealth. The Brahmans tried to induce him to renew . Kabir replied "Isold it for a high price. and Kabir pointed the moral thus :— . as water in the running stream decreases not. but lies the world Witness this cloth. Once again his surroundings in the weavers' mohalla proved too strong for Kabir's peace of mind. give. the deed was done. Be sure.

moves mo to trroat Of them 4. Kabir says. but by his reply :— 1. Bathed. 5. they eat only Singhara and milk. protest against the little ! 2. brothers. Hear.— LIFB OF KABIK IN LEGEND bis 11' gained slaughter of^the sacred cow. O Sants I have seen the way of both. kill They the Pandes are skilful butchers. 2. . the Turk his mercy. and with varied rites make men pay worship to the goddess. cry Khuda. Shahda of O Sants : Rama. it is 10. one. who objected to the coupling Brahmans with Moslems in this fashion. Turks keep fast and hours of prayer they cry alood on the name of God. Hindus keep fast on Ekadasi. kill a soul. They abstain from grain but do not check the mind*8 next day they eat the flesh of beasts. one in kills by jhatka . but fire is kindled both their houses. They 3. They style themselves most pious and it and in the assembly all demand reverence. Hindus and Turks heed no warning. and rusii upon a buffalo. One kills by halal.) Ramanand's disciples also. each has vanished from his heart. fared even worse 1- at his hands: O Sants. they sit. The way of Hindu and of Turk cry is one : this the Sat- guru has shown me. a goat. The Hindu his pity. How will they enter into Paradise? When evening comes desire 3. and with the tilak set on their foreheads.— (/3ijV//c. they have no compassion in their hearts. destroy it in an instant: they make a of high lineage. : they slaughter fowls. to ail the taste of their desires is sweet. They lecture long about remission deeds. alike I of sins: they make men do shameful Both them by saw drowned in sin : Yama has dragged their hands. . seek to bo initiated: laughter. 4. river of blood to flow.

He found no one except a girl of some twenty years.12 5. asked :— Who Kabir. I am of the Shabda. and asked the reason. drink your portion I have more for the coming sadhu." Kabir replied: "All others have name and caste and order. Mohammedan tradition implies that Kabir like other Sufis was a married man." The sadhu arrived as Kabir had said and to him he gave his cup of milk.) The record of Kabir's own family-life raises again the vexed question of his birth and origin. O Sants: the Brahmans of this Kaliyug less are base." The girl. ." What is your name? "Kabir. In this hut there lived a Bankhandi Baba." are you is *' What . for whom he kept the milk. The new arrival ques- the Shabda tioned the girl as to her name and parents and the saint who had formerly lived in the hut. but never one who answered in this fashion. The sadhus noticed that Kabir did not drink his milk." And in answer to her question added "The Shabda is mine. but in the Hindu stories considerable pains are taken to guard against this misconception. To this she replied. The girl exclaimed " My Lord. ilFB OF KABIR IN LEGEND of any They who slaughter cows are called Turks: are these account than they? Kabirsays. If you desire the vision. Loi is always the cheli of Kabir . test the form of the Shabda. Hear. Nowhere are we told that Kabir was married to Loi. Shabdn 11." Meanwhile six other sadhus arrived and the girl brought seven cups of milk and set one before each." Kabir answered "I live on the Sliabda. but Kabir has none. O Lord I know not who or whence I am nor the manner of my . Kamal and Kamali are his spiritual issue. When thirty years of age Kabir in his wandering reached the hut of a sadhu in the jungle and restM there at mid-day. and many strangers inquired from him of me." What is your caste ? your order ? "Kabir. His answer was that one day going to bathe in the river he saw in the midstream of birth. astonished. exclaimed "I have here seen many sadiius. but Nima is represented as protesting against her presence on the ground that she and Kabir did not live together as husband and wife. "Hear.— XC/ja/r. : is a well of Brahm. who ? "Kabir. He replied that there was yet another sadhu on his way from the further bank of the Ganges.

the sadhu 1 live within the is my atma. which Kabir himself expressly disclaimed.) Thereupon Loi distributed she had to the needy and of the came to live in Kabir's household. and I the life of the sadhu . drew the corpse to land and spoke some words into the child's ear. . as rain is in the cloud. ** Serve the sadhus. repeat Sat Nam and remain in the company of the guru.*' Tiiereupon the girl turned to Kabir and said. '*0 my lord. The story as recorded in the Kabir Kasauti runs as follows :— A girl died in the house of a neighbour (said by some to be this same Shaikh Taqi). live within the sadhu. and til! his death he called me by this name. and I the breath of tha the flowers. At his own request the cliild was sent to Kabir who restored her to life and entrusted her also to the care of Loi. The name Kamal (wonder) was given from the exclamation of the Shaikh when he saw the miracle. borne along by the current. Kabir*s reputed son. who forthwith began to weep. Kabir*s household was further increased by the addition of a daughter called Kamali. LIFE OF KABIK IN LBGKN1> 1^ the Ganges something wrapped in a woollen cloth. Kabir. Kabir carried the child to Loi who reared it. as perfume all is in {Kahir Kasauti." He answered.. sadhu. Because he found me wrapped in the dark woollen cloth (loi) he named me Loi. Kabir and Shaikh Taqi when walking along the bank of the Ganges saw the corpse of a three months' old child washed down by the current. O [ Kabir. . regarded Kabir as their swami or spiritual guide." Kabir. the sadhu my atma. and Kamali. and I the body of the sadhu 1 live within the sadhu. Somewhat similar is the account given origin of Kamal. Kamal. do thou instruct me. sadhu. brought me to the hut and reared me with milk. Kabir. Dying he told me that one day a saint would come and he would be my guide. the sadhu is my atma. as butter is is in the milk. On opening the bundle he found me. T^ol. The children followed the trade of the weaver and all three. In obedience to his words I serve the sadhus and all who pass this way. in response to a challenge of the Shaikh wiio declared the life to be extinct.

the marrow melted how else comes the milk ? That. Renounce the Vedas and the Book. Kabir sang the following hymn . Kabir accepted him and ultimately gave him Kamali in marriage. The porter at the main gate opposed their entrance and to Kabir's request that the two pilgrims should pass the night (dliarm). O Pandit. O Pandit. — : . thou didst sit down to drink yet the earthen pot thou accountest defiled. dwelling wherein thou sittest. the Pandit fell at Kabir's feet begging him to receive him as his disciple.) All his doubts dispelled. a Brahman parched with thirst asked her foi* water. one of these urged the necessity of some outward pomp and dignity as more suitable to his position. they decayed to dust therein. crocodile there gave birth : the water is filled with blood. therein contained. which she gave him. O Pandit all these : : : are fictions of the mind. Failing to convince this enthusiast by less direct means. but suggested he should take counsel of Kabir to whom the Pandit complained bitterly of his broken caste. fifty -six the Where kots of Yadavas perished. The water of the river flows i. tortoise. 1. think In the mud universe 2. 4. 5. Kabir says. 3. The bones are dissolved. now twenty years of age. Kabir's life was always of the simplest. was drawing water from the well. At every step prophets are buried. Hear.— 14 LIFB OP KABIR IN LEGEND When Kamali. men and cattle were dissolved in it. Kamali could do nothing. After quenching his thirst the Brahman asked who she was and learned with horror that she was the daughter of a weaver. reminding him of his own early experience in the cloth-market. is when thou drinkest water.a through its channels. As his fame and the number of his disciples grew. O Pande these are your pious deeds {Bijalc^ Shahda 47. Kabir took him with him to a neighbouring palace then occupied by Raja Bir Singh. Fish. eighty-eight thousand munis and men .

and the chela detailed Kabir replied ** You posed as a sadhu and were his woes. O Kabir. O Kabir. palace. when suddenly he recognised Kabir in the unknown sadhu and fell at his master's feet. You crowned it with a dome of gold. and tiie second. In the morning guru and chela met outside the palace. The Raja burst out in anger. Kabir insisted that the building was an inn and the noise of the dispute attracted the attention of the Raja. : Bir Singh insisted After a while. said the sadhu. <|uarter to in make . none . will O will Kabir. but a moment's space you will go and leave it all. it cannot be seen but for four short days death will come and destroy it. and street you will see no riiore. to demand one by one the names had lived tliere before him. were his loud in praises of the work. This body be mingled with the earth. that he sliould this building name them. Though a house be built and decked with emerald and diamonds worth millions. and asked him opinion of the it new The sadhu replied that but for should have had his praises too. No sadhu ever seeks to sleep in a king's palace." Bir Singh built a beautiful palace at Jaunpur and invited All many friends to a great feast on its completion. the master of this house will pass away before tlie palace falls. therefore you were beaten. rejoined that this was no inn but the Raja's palace. as the salt in the flour. none will remember your name. after death run to the inhabi- Mad man ! thou hast forgotten death. until the reluctant Raja admitted the truth of his description." . They next went to Kabir but lie gave no answer at all. At night the servants roused the disciple and From him Kabir continued of the Rajas wlio asked him who he was.UFB OF KABIR IN LEGEND 15 at this inn. He replied ** A sadhu". whereupon they beat him soundly and turned him out. when the in IJaja noticed among two them a defects single sadhu who stood silence. Kabir and his disciple lay down to sleep in separate courtyards of the palace. all tated city. ** You built a spacious palace and called many together it famous. The houses where seven Shabdas sounded and rejoicing was made from door to door are empty and crows abide there. cannot but fall that is the first . for ten days only may your drum be heard -thereafter tiiis city.

Bir tliat Singh. the prostitute. grant me Another is vexed with pain and asks relief from Some come and pray wealth. Kabir replied in the hymn : — : tion. Kabir found it. proffering money. All the world believes a lie. come and ask a beauteous bride. and he thought to test and at the same time to strengthen his devotion. In Gujarat. Sikandar Lodi despatched a messenger swift camel who returned with the news mounted on a it was as Kabir had said. and on the other by Ganga. who on Kabir's arrival went with his Rani to salute the saint and beg the blessing of a son. Nine months later the queen bore such a child and exposed it in the jungle. as a disciple. which Kabir visited in his wanderings. warning him that unless he kept the child his race would become extinct. upon his foot. loudly demanded an explanation of this behaviour. by whom the Solankhi race should be continued. theChamar. where this boon. Some this. The father implored the saint's forgiveness and promised obedience. Kabir presented himself at the court of Bir Singh. ** At Jagaunath a Brahman has burnt his foot while cooking— I have poured this out to ease him. Kabir says.his hand. carrying a bottle of liquor in. Supported on the one side by Rui Das. but when he saw Kabir deliberately pour the contents of the liquor bottle. The Raja. which was really (illed with water. disgusted and affronted. ignored him. Not one comes to buy the truth. Carrying the child he appeared before the Raja and demanded an explanation. Hear. whom he named Dayaghar Deva. there lived a Solankhi Raja." At the request of his favourite. failed to satisfy Kabir. "The world is so mad that no one knows ought of devoOne comes and begs for a son My master. O ?'* Saints: what can one make of the blind The royal pair continued to plead their childlessness and begged for an heir. drenching the palace carpet. and . botli approved Sants but a sore scandal to the orthodox. Kabir blessed the child. until Kabir gave them a promise that a lion-faced child should be born of his essence.16 LIFE OF KABIR IN LBGBND But Raja Bir Singh. Kabir replied. There is at Jagannath a temple called after Kabir and pilgrims to the place visit this shrine and receive Kabir's tarauei.

.

.

consider. came io the house of Niru. he was present on the occasion of a discussion between the pandits and Kabir. was the son of a wealthy baniya. Puranas and theological but unintelliHe begged Kabir to initiate him as his gible authorities. but again was told to A third time Kabir met him in Bandhogarh and again solved another of his difficulties. and grieved that one meal must mean a stranger approached and the destruction of so many lives he recognised Kabir. . A man of great devotion and accustomed to distribute a large portion of his wealth in alms. but was bidden to wait. .: . wait. who sang this sakhi Life cannot be sustained but at the cost of life life preys on life. In Kashi he suffered the mocking of fools. he noticed that the wood for his fire was full of ants. impressed him strongly in their contrast with the pandits* quotations from Vedas. chela. Now he was told to sell his possessions and keeping only a blanket for his covering to follow Kabir. prince of this line was established by Kabir at Bandhoghar in the fortress of Lakshman . Kabir^s simplicity and the directness of his language. Dharam Das. Again he begged to be initiated. the chief disciple and successor of Kabir. LIFE OF KABIR IN LBOEND 17 A promised that his race should rule for forty-two generations but his descendants are called Bha^el Bansi and not Solankhi. and the Raja of Rewa is a des- cendant of this family. when engaged in cooking his food. was called a man. Among of his In the hymns of Dharm Das is the following brief life master:— Kashi he was manifested. by consorting with Qanga^ * . how can mercy be shown to all living? O man. In this dread world he made his religion known. Another account tells of the visit of Loi to Dharm Das. — . and ascribes his conversion to the action of Kabir on that occasion. His wife Aman protested at this faith which separated the husband from his wife : she too received and obeyed the same command and many women following her example became obedient to Kabir. Again at Mathura. which ail could understand. then a rich and unconverted baniya.

And the two following hymns are said to have been chant:— ed by Kabir. The thread became loose and was entangled: Brahma^ Vishnu and Mahesh were misled. pouring water on his foot. A million Vishnus have passed. p. He discoursed of Nirgun and sang the song that banishes fear. 1. of his hj^mns tells of the famous visit of Gorakh- nath to Ramanand. King Sikandar cast him bound into the water. am neither aged nor a ciiild. Dharm Das At the says. such is my age. came home : instructed Gorakh in his room. Mohammed and this his caliphs Gods that cannot be numbered. he After spreading the loom the Satgur. : by making and remaking the treasure was outset of discussion between Kabir and Gorakhnath. p. brother Sadhus sold. Hear. Hear. Another Kabir. is mad. as the two disputed on the nature of Maya Hymn No.. K. giver of salvation. impressed by Kabir's wisdom. 42. has sped the swans on the path of heaven.):— Who asks of my age. O Gorakh . He appeared as a raging lion. . into the flames. hand .: 18 LIFE OF EABIR IN LBGBND The Pandit of Jagannath he saved from the fire. He warned and instructed jivas (souls). many million Kanhaiyas. asked his age. All jiva& qazis and the pandits. I am always and will remain for ever. that sought his protection found Kabir. 41.) his receiving instruction from My Lord Kabir spread the warp. my master. and Kabir sang {Kabir Kasauti. the latter. she speaks honeyed bearing a three-fold noose in her I words. He defeated the None could overcome him. Countless million Shambhus have been. and of (See K. I rest not on this world. One peg he set in earth and one on heaven. L She roams I have known Maya as a great deceiver. at the feet of a maddened elephant. bliss.

Kabir says. O Sants : this is a tale that none can tell. The aged Ramanand deputed Kabir to meet him . Kabir says. 2. and on the pandit's objecting to this weaver antagonist Kabir replied with the song Hanuiini 28 :— No one knew the mystery of that weaver who camo 1. into this world and spread the warp. and plucks fruit . O robberess Why do you wink with glad eyes ? Kabir will never fall into your clutches. 2. 3. In the house of the yogi as yogrini. : .LIFE OF KABIR IN LEGEND 2. the Tirathas 3. and with golden ornaments beguiles. she displays her beauties . 4. in the raja's house as rani. and Balamkhira dances. She misleads three worlds. but hard to reach is the far off end. who came to Benares to dispute with Bamanand. O Gorakh only few can explain its meaning. In the house of Panda she abode as an she became water. A fish climbs a mango tree 4. in the house of Shiva as Bhawani. be spreads it lengthways: to-day he weaves still. in the Brahman's house as a Brahmani.--(Bi>fc. Shabda 59. A frog beats out the time. idol. a camel sings a song of Vishnu. You cut the pumpkin and made your drum. sun are two filled shuttles. In the house of one she settled as a diamond. ** ! No. in another's as a paltry shell. With necklace of tulsi on neck bedecked with silver. and slicing lemon made cymbals (sun and moon). Buffalo is Padmani and mouse (mind) lover. and moon and 2. The earth and sky are the two beams . In the bhakta's house as bhaktiii. a she-ass sings the bridal song . a tortoise picks it up. 3." With this visit of Gorakhnath may be compared the story of Sarva Jit. 19 in As iCainaia she settled in the bouee of Keshava. Hear.) Hymn 1. Taking a thousand threads. Hear. Five Tui*ai (senses) sing.

he maintained that he desired to see Vishnu with his natural eyes. Romahii Sarva 28. -(Bijak. broken with uubroken thread. " I admit my defeat. 20 LIFE OF KABIR IN LEGEND 4.) was deeply impressed and sought to become Kabir's disciple. Vishnu visited your house at mid-day in the form of the buffalo. At mid-day there appeared a huge and dirty buffalo which ate the food and fouled the house with blows and. Joioiiig karm with karm. evening Kabir met him with the words '* O Ram Das. this challenge and he answered that until he had overcome Kabir his mother would not acknowledge his greatness. Kabir promised that his request should be granted and to-morrow at raid-day Vishnu would appear to him in his own house. Armed with and Kabir gave him leave this document on which he had written "Sarva Jit defeated Kabir ''he returned home and showed the paper to his mother." . With a with books he started for Benares to find Kabir." There are numerous stories which illustrate the somewhat unusual manner in which Kabir's disciples were attracted to him. Ram Das cleansed his house and prepared a great feast for his expected guest. On being told that every visible form was Vishnu's. but was directed to go to Ramauand." said Kabir.. set out to find Kabir. A Brahman named Bam Das met Kabir on the bank of the Narbada and asked for a vision of Vishnu. AnJit opponent thus. having waited till without result. On his arrival Kabir asked him the reason of. but the words had rearranged themselves and now ran " Sarva Jit was defeated by Kabir. but you seized a stick and drove him Ram Das drove it off for his guest out. He ate the iood you had prepared. Kabir says. when his mother declared that there was one Kabir in other tradition explains the of his name he had not defeated and could not. splendidly the weaver weaves.lit.'' asked Kabir for the more complete satisfaction of his mother Benares whom number of carts laden to write this admission on paper to write whatever he wished. Sarvanaud having defeated all the pandits of his time in his exposition of the Shastras had changed his name to Sarva . ** The pandit If that is all.

caste and tradition reigned. Kabir. Kabir replies. which blossomed. whereupon their kinsmen consented to reinstate the brothers. The world perished in visiting the tiraths. In a land where custom. was appealed to by all the members of the caste to prevent such a precedent. What lives profit in bathing if the mind Is full of filth ? A fish ever the water. Now I see. his consistent rejection of the orthodox expressions of devotion could not life. fasting and bathing in cold water. and. 'M thought the water of the Ganges all the prejudices of Hindu and . and many more became disciples of Kabir. refused to renounce him. could purify the weaver's cup. On the banks of the (Janges he sees the Brahman engaged in devotions and discoursing on the mysterious power of the Ganges' water that can wash away all sin he fills his wooden cup from the river and offers it to the Brahman teacher who shrinks in horror from the pollution caused by the Moslem weaver's vessel. Tatta and Jiva. you yourself do not believe":— Song. The banyan. now become a mighty tree. now at Benares. the Narbada there lived twa who had vowed that he alone siiould be their guru. but pointed out that they themselves had left no alternative. accepted him as their guru. Not one sin was blotted : . fail to be marked in is the traditional stories of his From his childhood he represented as scandalizing Moslem alike. and by Kabir's advice they prepared to marry the son of the one brother with the daughter of the other. Two go to the tirath the mind and the heart covetous. the water from whose feet should certain dried banyan stump to blossom. the teaching you give to others. where the brothers received him as a sadhu. yet never loses its smell. Kabir wanderings came to their house. is still shown.LIFK OF KABIR IN LEGEND In Gujarat on tlie 21 bank of Brahman cause a in his brothers. washed his feet and sprinkled They the water upon the stump. No one of their caste as a result would ally themselves with the family of either. Through each knowledge of the True Name death has drowned is restless all the ages. in spite of their kinsfolk*s abhorrence for the Moslem weaver.

one Turk both live on the one earth. One is called Hindu. he explained to Dharra Das that this Saut goes unserved. After the customary ful salutations the pilgrim asked his host why he kept ti)e unlawthing at his door. Jahan Gasht arriving at Kabir's house and seeing tlie pig was departing in disgust when Kabir called to him from the upper room. One reads the Vedas. Again. Karim. Whatever you keep within your heart is made manifest. Rama. O Jahan Gasht. but you within your heart. are pots of the . Jewels and jewels are made of one gold bar but in it is one nature only. I look on nothing as lower or as higher. two are made one Namaz another Puja. why do you go without seeing Kabir? and compelled him to enter. : 3. man was a true saint but still believed in the distinction between Hindu and Muslim. I liave kept the unlawful thing without my house. Tiiere are but creeds which men have made. But so long as a all works are fruitless. me that I may complete his has sent Jiim to Accordingly Kabir ordered his disciple to bring a pig and tie it near his door. Brother. Kabir replied " O Jahan Gasht. names 2. Now God wisdom. There is nothing lawful or unlawful. millions of temples built. he Mohammad Brahma is called Adam. called by a separate name both ." Then at Jahan Gasht's request he sang this song of instruction :— 1. whence came two divine masters of the world ? who has led you astray ? Allah. Had it not been in your heart. . another Khutbas one is Maulvi. God has created nothing that we should call unlawful or unclean. is Each one clay. but ten LIFE OF KABIR IN LEGEND maunds burden more was loaded.22 out. 4. In speech and hearing only. Keshava. are but given. the Nirbhai Gyan tells of a Muslim saint called Jalian Gasht (the Pilgrim of the World) who came to India and hearing of Kabir set out to visit liiui. Hazrat. MillionB of tiraths visited. Hari. : : : one is Pande. When Kabir heard of his arrival. your eyes would not have seen it. He is Mahadeo.

give heed to my words.1 One have LIFB OF. and one a cow: in argument lost their life. Kabir says. The same work counts it to him for righteousness that he made a jwint of destroying all Hindu temples and at Mathra made great efforts to prevent the Hindu bathing ceremonies from being carried out. they gave : dis- Hearing I could not refrain myself ''Seeing these graves ye are gone astray. 48 1." 5. In 1490 a Brahman of Kataen near Lucknow named . There remains for consideration the appearance of Kabir before the Emperor Sikandar Lodi. He encouraged charity of all kinds and maintained a large number of holy men. as for Through Manikpur Kabir passed : there he heard Shaikii Taqi's fame. are become unlawful. The works of the Friend of God and of his Prophet. The Firishta describes Sikandar Lodi as himself a poet and keenly appreciative of literary merit. Shaikli Sakardi. to - the frequent place between the : controversies which Moslem doctors and Kabir. One might hope to find oneself on firmer historical ground here but the trail of the legendary serpent is obvious over all this incident too. at Jhusi 3. referred to in the verses of Dharm Das quoted above and many other legends of Kabir. KABIR IN LEGEND : J8 none has tliey 5. He was as remarkable for his fear of God as for his benevolence towards his people. I heard At the place that is called Jaunpur tlie names of many Pirs. 6. 4. Snkhi: O Shaikh Akardi. There are written twenty-one pirs courses (Khutba) in honour of the prophet.— (B/ja/r. 2. See the l)eginning and the end from age to age with open eyes. I heard. and was firmly attached to the Mohammedan religion which he sought to purge of many imported superstitious practices. . both alike have gone astray found Rama.) And took many other places in the Bijak there are hymns containing allusions instance -Raraaini. followed by you in act alone. sacrificed a goat. in Shabda 30.

save to One Who is above all. went in full day-light with burning torches to prefer their complaints against the weaver who outraged the ears of the faithful Moslems with his cries of Ram. Kabir replied that he had been absorbed in watching a play.. held contrary views and ultimately the Governor Azim Humayun thought fit ta send all the disputants to Sambhal. " I saw a passage smaller than a needle's eye. he replied : O O O Kabir. Therein I saw thousands of camels and elephants passing on their way. The outward eyes are perished Kabir. Shaikh Taqi also. 24 LIFE OP KABIR IN LEGEND Boodhan created a considerable stir by maintaiDing witli great ingenuity and publicity the thesis "That the religions both of the Moslems and Hindus if acted on with sincerity were equally accei)table to God. . speak not untruth. jealous of his fame. to whom he refused obeisance: "I have never learnt to make obeisance. Hindu and Moslem. Before this sovereign Kabir. Kabir was brought before the king. Ram in every street and had desecrated the sacred janeo and tilak of the Hindu by his unlawful assumption of these symbols of the twice born." The king demanded the reason of his delay in obeying the royal command. should renounce his error and adopt Islam. he who has lost all four (eyes) what can one find in him ? . a drop has entered into the sea : know it. The Hindu refused to apostatize and was accordingly executed. the legends say. supported the complaints. arraigned." The king declared this an impossibility and Kabir a liar . who was fond of hearing religious disputations. was twice His enemies. where the king. The doctors finally gave their opinion that unless the infidel who had maintained the Hindu worship to be of equal value in the sight of God with that of the believer. Qazi Peela and Shaikh Bude. None knows what may second. carrying his mother with them. be in the fourth all part of a Kabir. he ought to suffer death." Two prominent Lucknow doctors. But the sea has entered into a drop: few can understand. directed the learned of his empire to assemble and confute the Brahman. : the mind's eyes perished.

UFB OF KABIR
And
bear
;

IN

LEGEND

25

at the king's

heaven, earth, the sun and moon are far

the other. In the vast
pupil of the eye.

command explained—"O Sikandar, away one from interspaces elephants and camels, men

and other beings pass to and
Is

fro. All these you see in the not the pupil of the eye as the eye of a

needle ?
of

In one drop of water the sea appears, in one grain sand a million suns and moons are shining. If one sees it not, his eyes are faulty. Tiie king was satisfied and let him go. But Kabir's

enemies again approached Shaikh Taqi, who urged the king to deal with Kabir as an infidel, hateful to Hindu and Moslem alike, and a political danger the Hindus further insisting that Kabir was a person of notoriously loose character, associating habitually with low caste reprobates and women of bad character. The king sent for Kabir again, who answered/this second
;

charge thus

:

-

That
others?
If
1

I

know

all

to he one,

what cause
lost

of grief

is

that to

am

dishonoured,

I

have

my own honour

:

others

Deed pay no heed. Mean I am and with the mean I would be numbered : I have no hire with others. For honour and dishonour I care not: he whose eyes are
opened, he will understand.

Kabir says, honour
sing only
Till

is

based on
this

this.

Renounce

all else,

Kam. now I have

fared well
is

:

When

this jiva

seized by

Yama,

one case alone remains. will this honour stand

or vanish ? true Muslim.

The qazis demanded with threats that he should live as a I know not what a Moslem, Kabir answered what a Hindu can be. In all hearts is but One Master there
:

:

is

not a heart without Him.

I

sacrifice myself to that
his

form

wherein

He

appears.

The qazis challenged

name

Kabir,

a name

Qod. He answered. If you know this to be a name of God, why do you call me so? And in reply to the king's demand for his real name, he sang :— My name is Kabir all the world knows this.
of
:

m
Water,
air,

LJFB OF KABIR IN LEGEND
is my name ; and iiappiness is my abode. the seasons, thus I created the world. The unstruck wave thunders in the heaven, and Sohang

Id the three worlds

keeps time.

made manifest the seed of Brahma. From the bands of I gave release and made the body clean. Gods, men and munis do not find the end. Kabir's saints alone can find it~(Kahir Kasauti, 37.) By Vedas and the Book none will reacli the shore. So
I

Yama

the mysterious knowledge hear, O SiUandar : I am a both religions. This was blasphemy; another saying of Kabir, "Into hell fall Turk and Hindu ; Qazi, Brahman both deserve it," did not mend matters. And Kabir by the king's order was bound with chains and cast into the Ganges but the bonds could not hold him nor the water drown. "The world is bound with a twisted rope" of "mine and thine." Kabir cannot be bound he has the Name as his support. He was thrown
is
:

deep

pir of

;

;

emerged unscathed. Then the king cast him tooundhand and foot at the feet of an infuriated elephant; the elephant refused to go near him, and the driver cried out that he saw before him a raging lion and could not make his beast go near it. The king having mounted the elephant and nimself seen the marvel, hastened to prostrate himself at the saint's feet. Kabir answered him :— For him who sows thorns for thee, do thou sow flowers: For thee the harvest will be flowers, but for him sharp
pains.

into a fiery pit, but

Tradition says that Kabir grew old in Kashi and assigns him a life of 120 years. To the last his mind was set on combating the superstitions and the belief in ceremonial which many of his Hindu followers were still unable to
discard.

he felt death drawing near, he determined the sacred city for Maghar, which is some six marches distant from Benares. The popular belief mainto leave

When

tained that
in

all who died at Maghar must return to earth the form of asses, and his disciples cried out at this determination of their master, which however they were powerless

to alter.

;

LIFE OP KABIR IN LEGEND

27

**Men say Kablr has gone

far

off.

But few, the steadfast,
;

know

the truth.

The three worlds know the sou of Dasrath tlie secret essence of Rama's name is not tliis. By his own knowledge each interprets; lie styles a rope
the snake he sees.

Though knowing
Hari sustains
all,

virtue's

fruit

the best, yet leaving Hari
fish.

the mind finds not salvation.

as the water bears up the

Kabir

proclaims another, better, way."— (Bi/o/r, Shabda
let us

100.)

His disciples begged him to relent. take thee to Benares.
**The world will die, but
I

Lord, thou art dying

shall not die.

1

have got one

giver of

life.

Infidels will die, saints will live.
juice.
If

They

will

fill

Hari die, then I will die if he does not die, then now why should I die ? Kabir says, I fixed the mind in the mind ; I became immortal and obtained the ocean of happiness.'' After this Kabir stretched himself upon the earth and covered himself with a sheet. His disciples broke out in lamentations and were rebuked for this O people, you are simple of understanding. 1. As water mingles with water, so Kabir will mingle
; :

and drink the immortal

with the dust.
2.

If

Maithul

is

your real abode, then your death

will

be

at Maghar.

One who dies at Maghar, will not see death (be free 3 from the bondage of death).
will bring shame on Kama. **One who dies at Maghar becomes an ass*'; a thing, you have lost your confidence in Rama.
If

he dies elsewhere he

4.

fine

5.

What
dwells
?

is

Kashi,

what the waste land
in

of

Maghar,
it

if

Rama
If

in ray

heart ?
Kashi,

Kabir leaves his body
there at

what

credit will

be

to

Rama
And

Maghar he sang

his last song, as

the con-

summation
^ Sing,
faas

of his union with the beloved

drew

near.
:

O

Bride,

the bridal song of blessing

to

my

house

come Raja Ram, my husband.

28

LIFE OP EABTR IN LEGEND

My

body,

my

soul, are transported

with delight.
guest
I

The

five

tattwas form

his bridal

company.
to be

Rama Deva

has

come

my

:

am

inebriated

with the joy of youth. My body delights in the lake himself chants the Vedas.

of

the Vedas:

Brahma

With
is

Ram Deva

I

tread

tlie

sacred circle. Blessed, blessed

my

lot.
;

thirty millions of the gods are come eightythousand men and munis, Kabir says, I go hence, wedded with the Purusha, the One, the Immortal." The news of his death was rapidly carried to Benares
six

The three and

and his disciples flocked to Maghar, where a dispute arose between two rival parties, headed by Raja Bir Singh and
Bejli

Khan Pathan,

as to the disposal of his body. Just

when

an appeal to arms seemed imminent, there appeared an aged man who bade the disputants raise the sheet tliat shrouded Kabir's body. They did so, and found beneath it a heap of flowers only. These they divided; Bejli Khan buried his portion at Maghar, while Bir Singh cremated the remainder at Kashi and buried the ashes at Kabir Ohowra.

:

THE BIJAK
This collection of hymns in various metres contains the most authoritative record of Kabir's teaching. The word itself has three distinct meanings (1) an invoice, (2) essence or seed, (3) a document by which a hidden treasure can be located. The title given to this collection seems to be

derived from the third of these uses of the word.
<|ay6 near the

In early

Benares State there lived a race called Baroh the district they inhabited is still called Badohi, a corruption
the original

of

Barohi.

An

aboriginal race of India,

when

conquered by the Rajputs and forced to do menial work, they buried tlieir treasures out of sight, carefully marking the places of concealment by secret signs on a carefully This chart they called a Bijak or key. preserved chart When in need of money, they recovered their treasure by means of this Bijak, taking care never to disclose its secret signs to any but their heirs. Kabir himself spoke the dialect of the Mirzapur and Qorakhpur district, and no doubt was familiar with this use of the word, to which he directly refers in the Sakhi of the 37th Ramaini. **The Bijak tells the secret of the treasure which is hidden: the Shabda tells of Jiva; there are but few who understand it." The language of the Bijak is that spoken in the neighbourhood of Benares, Mirzapur and Gorakhpur, and the writing Both style and language make it is in the Kaithi character.
exceedingly

The colloquialisms, idiodifficult to understand. matic and elliptical structure of sentences, and frequent play on words, increase the difficulty. There is hardly a sentence for which strict grammatical accuracy could be claimed. Most of the words which were in common use in the time of Kabir have by now become obsolete, while even at the time when Kabir lived, his sayings were by no means always

. . Mulk. THE BIJAK Kabir himself seems to be answering a charge " My speech is of the East...... From the Prithvi Raj Rasa. Diwan.. . rulers!:— 1394-1414. But the language of the Prithvi Raj Rasa can by no means be regarded as typical of the everyday speech of the it consists mainly of Sanskrit words and 13th century phrases and cannot be understood without a good working the 8th century. . as early as the beginning of the 13th century are also words commonly used in the Bijak. knowledge of Sanskrit. . 1421-1435. in .D. Paigam. : some 235 words of Persian. Karim.. Hazrat. 1414-1421.30 understood.. Parwardigar.. It is probable specimen of we have the only exact commonly spoken in the middle of the language that in the Bijak : the fourteenth century and earlier than this there are already referred to being in the main literary Sanskrit. villager and the Brahmans and literate generally resented being addressed in this fashion. him the contemporary Moslem . He only can understand me who is of the Bast.. They had found their In the Bijak are found or Turkish origin. These words occur again and again. Syed Khizar Khan . generally in a way into the language of the country as a result of the constant intercourse between the Hindu and the conquering Moslems. Parman.. Such words as Mahal.. Muhammad Tuglaq . found in this Rasa. D.'' Moreover this Purbia-boli was the dialect of the of obscurity in the 194th Sakhi. Alam. Khalq.. composed by Ohand Baroot sliortly after the defeat of Prithvi Raj by Shahab-udDin Gori in 1193 A. no records of the spoken language. Badshah. who first entered the country in the early part of All these conquering hordes that poured from beyond the Indus or from the north of the Himalayas spoke some form of Persian hence the use of Persian words and phrases made its way into the ordinary dialect of the country. no one can understand. „ „ Mubarak Shah . the Prithvi Raj Rasa Kabir is said to have lived 120 years. Sultan. Arabic more or less distort«^d form.. A. we find that Persian and Arabic words were in common use. and this if true would make of the following ... . ...

. SikandarLodI Ibrahim Lodi . Sakhis. the lang- himself realised that tion it uage ef the learned would have secured for him at best the attention of a few educated pandits. 1435-1445 1445-1450. Hindolas. " is like the water of a well. His teaching and that of has resulted in the existence of additional Panths and sects in many Bijak districts. 1488-1517. There 'is an oral tradition tliat the contents of the Bijak were originally dictated by Kabir to one Bhaggo Ji who is . When pleted Bhaggo Ji to Dhanaoti. He in order to reach the mass of the populawas essential that he should deliver his message in the best known of the popular dialects— Hindi.. D.. "Sanskrit/' he himself says... . was the precarsor of the countless hymns by wandering sadhuB in every village of But the sung Northern India.. and was published in manuscript form by the wandering disciples of Kabir.... . The hymns work composed the Bijak comprise Ramainis... Sanskrit. and these would have despised him as the son of a Moslem weaver. In Kaliarwas. But apart from purely literary or philosopiiical considerations the real importance of Kabir rests on the enormous influence he exercised upon subsequent religious thinking. while the Bhasha Perhaps this abandonis like the flowing water of a river. ment of the language of the learned in favour of the diHlect of the common people has proved the most powerful and lasting of all the many religious reforms he set himself to his disciples bring about. . . The royal family of Rewa claim that it was given to them by Kabir himself and the manuscript of the Bijak in identical with Bhagwan took it Das.THE BIJAK Mohammed 8hah Ala-ud-Din .. Shabdas. n . A. still . .. in the absence of any earlier these metres the claim of Kabir to be regarded as the inventor of the metres and musical modes thus used cannot easily be disputed.. the Bijak was comwhere it long remained in tlie keeping of Dhanaoti Maliants. ... more or less mutually exclusive.. 1517-162C.. .. : the possession of the that which royal house of Rewa in is said to be was written out by Dharm Das of Sambat 1521 Bikrami.'*. .

But after his acceptance of Kabir we find a Rajput. while the Pran Nathi. All these sing Shabdas. and each of the twelve instituted an independent order. a prostitute. are all direct descendants of Kabir and sing his hymns. Oharan Das master. and Udasi are but reflections of the same religious teaching. but there is every reason to suppose that Ramanand was largely influenced by Kabir. also a disciple. admitted to the status of disciple. Kabir had twelve distinguished disciples. founded an order named the Sat Nami. has left no work in Bhasha: all his writings are in Sanskrit . the Sadhs of Parrukhabad. he to have spoken to a non-Brahman except through rfn intervening screen. Nirmala. An examination of tlieir scriptures and of their hymns reveals little of real originality : all alike show a close following of Kabir. the followers of the Darya Sahibs of Behar and Rajputana. and his work leads Das and the Hindi Ramayan. The story of Kabir's initiation has been told elsewhere. almost all low caste origin. Again. one solitary hymns of Tulsi Hindi hymn of his is preserved in the Granth. Another disciple. Thus Jivan Das. Gyani. a Ohanmr. orginated several mendicant orders. not all necessarily historical.32 THB BIJAK is Two-thirds of the Grantli directly to the Kabir's. The Ramanand Gash t gives many instances. in the case of the latter the name of Gyani being substituted for that of Kabir. and Paltu Sahib. the Shiv Narainis of Ghazipur. was the founder of the Mul Panthis. They do not acknowledge Kabir as their religious guide. a butcher. but their scriptures contain nothing that is not to be found in the original The Dadu Panth in Rajputana. of the strong influence exercised by Kabir over his master Ramanand. Sakhis. . is said never Strictly orthodox in his observance of caste rules. the Maluk Dasis of Kara Manikpur. and other hymns of Kabir. It seems strange tliat the great teacher Ramanand. Saiiib Das. the Radha Swami Panth of modern days has recently compiled three books to give authoritative expression to their doctrines of the Panth. Again the teaching given is Kabir's. himself a disciple of Kabir. the father of the modern Vaishnavite sects. the Baba Lali of Malwa. and the thoughts expressed are those that have been more forcibly emphasised by Kabir.

Kabir to have been 70 years of age when Nanak was bom. when brought before Baber. a follower of Nanak to the To return and Tuisi Das. Nanak's meeting with Shaik Kamal. for the purpose of expound- ing the teaching of Sadluis belonging to the different orders. In the family of Nanak Kabir is still held in great veneration and the two sects Nirmala and Udasi. but his inspiration was none the less indispensible . For the last fifteen years a monthly periodical called The Sadhu has been published at Lahore. they have acknowledged their debt and the name of Kabir is retained at the end of each hymn. Nanak. But tradition assigns to Kabir a life of 120 years. Nanak himself mentions Kabir with great reverence and says that he alone beside himself reached heaven. Nanak is said to have been 27 years old when he met Kabir in Benares. whenever the doctrines or principles of an order are to be illustrated.. upon whom he spent the sum intended to serve as his capital. professed followers of Nanak. the hymns of Kabir are used to make the doctrine clear. The story of the dispute over Kabir's remains and its settlement reappears in the traditional life of Nanak. Acknowledgement of a debt to the reputed son of a humble Moslem weaver perhaps proved distasteful. Nanak told the Bmperor that Kabir was a great saint and one with God and there are numerous other allusions to the greatness of Kabir in the same Jattam Sakhi. To these may be added the following quotations. In the Janam Sakhi of Nanak we read that. In the course of his journey lie fell in with tliree sadhus. A : 8 . more famous teachers. Thus it is by no means improbable that these three sadhus There is a further record of were emissaries of Kabir. regard Kabir as his Guru. History makes no niention of any attempt to spread teaching by means of wandering disciples before that of Kabir. the first from a hymn of Dulam Das. Again and again. the son of Kabir. and his influence is patent. well-known tradition tells how Nanak s father supplied his son with money and sent him out with the object of establishing a lucrative business. and recently at Delhi. Sur Das. THE BIJAK 33 More honest than many of the sects already named.

The traditions may be regarded as untrustworthy and the * ' quotations capable of other interpretations or at least insufThere ficient evidence on which to base so large a claim. Nanak is the name of the religion of Kabir the Guru has : : : told me so openly. But the hymns of theGranth nearly seventy per cent. in Panjabi are comparatively few : are in Hindi. From this statement it would appear that Tulsi Das attributed the larger part of the sacred hymns in Hindi existing Tulsi day to Kabir. is . — Tulsi sang the praises of the name of Ram. Throughout these hymns. in that juice : Dhruva Prahlad was intoxicated : and Siva remained in samadhi. The second from Gobind Singh "Kabir Panth ab bhayo Khalsa.34 THE HIJAK Nanak nam Kabir mata hai so Guru praghat sunai. The more famous Tulsi Das in his autobiography called Wane Patr writes — Sarwasto Kabir ne kaha— Kabir sang the real thing. He mentions no other bhagats in this connexion. and his influence is strong throughout the whole of the Adi Granth." Khalsa means pure and is the name of the Sikh religion. Nanak and his successor were all natives of thePanjab. Ram nam pad gaha. Sur Das was himself personally known to Akbar. the Oommander-in-chief of Akbar. The 15 Bhagats of the Granth have borrowed largely from Kabir. remains a further consideration. His seventyfive thousaind hymns were collected and edited by Abdul Rahira Khan Khanan.000 hymns: he had composed seventy-five thousand when death prevented the completion of his vow. and the in his inference obvious that he knew of little or no other original work of this kind except that of the two writers he names.25. there are considerable traces of Kabir's influence. Marathi and other southern dialects. little Shesh bacha so Sur da laha— Whatever remained was held by Sur Das. and many hymns contain words of Gujarati. ascribing the remainder to Sur Das. in which for the most part he celebrates the praises of Sri Krishna. Dhruve Prahlad ye hi ras mate Shive rahe tari lai. The religion of Kabir has become Khalsa. Sur Das is said to have declared his intention of composing 1.

and his commentators. literature. Finally it must be remembered that "These very difficulties constitute its peculiar value to the student who wishes . with the delivery of his To the modorn reador. neither is Nyaya nor Mimansa. the father of all Hindi hymns for are none before him and the famous Granth is largely his. carried frequent conviction. He is the pioneer . is tionary or even as an unsystematic and His teaching neither Vedanta nor Sankhya. He stands as far from modern Hindi as Ohaucer from the poetry published first ()! in all the Spectator of today. In any attempt to estimate his rank as a poet it is necesthere sary to keep of Hindi In mind three considerations.*thi8 renders him often obscure. close study of the Bijak and the other works attributed Kabir forbids his dismissal as an abusive religious revolueclectic thinker. While it cannot be denied that thoughts resembling his are to be found in the writings of Hindu philosophers. yet the presentation them and is peculiarly his own. His criticisms of tl)e Hindu pandits and the Moslem divines were certainly vigorous and incisive yet they seem to have in its critical . do not always seem to have retained it. not infrequently unintelligible. We hav6 lost the key to muoh of what he has written. but based on original thinking of his own. and especially in the of Moslem Sufis of all ages. and even the Mahants that trace their origlD to him. and imrticularly to the Rur(>|>ean. able his work valuable in His influence was considerits constructive as well . while the religious sincerity his and the humour of verse precluded bitterness and over- readiness to take offence. He was concerned message. as and destructive effects and may yet play a large part in the development of Indian religious thinking.THE TEACHING OF THE A to BIJAK. The directness of his style and his use of the vernacular are at once proof of his originality and the key to his rapid success throughout Northern India.

Rome life 'Of course. and inside out and yet remain intelligible"* mankind—/ /6. cycle of endless salvation from the ocean of existence. and His purpose that all should love Him. see its nothingness. the rebirth. .^ a maxim ^ sary contention and all persecution/is enshrined in given by him to his disciples and still committed to memory by almost all of them to tliis day :-- ffsft 5t^ 53^ all ^ ^ft^ ^^ ^HT^ 'T^ " Be friends with at and mix with all— talk. and alike failed to find Him in the search for Him. But What is truth?" the * Greaves' Grammar of the Ramayan." he Rahim. Maya leads the whole world astray in error. By "taking the name of air' he meant using indifferently Allah. Atit." At alone will weep bottom his religion is love he believes that God is love. he will count will have union with God/ but loss. the Hindu or Mohammedan names for God. Satya Purush. He with me. of others' teaching without its approval " of In the second Ramaini he insists that all men are what then one blood. of course. but all and (Uam. beyond all being. of course' agree with all— but— keep your and home. places of platform oratory.: 36 THE TEACHING OF THE KIJAK It disciplines the to learn the language of the people.eligious toleration and the brotherhood of ^ inculcate. as Rome does. III). Gods. but : else ' For Kabir God is still the Absolute. " of course. ""^lese were among the chief lessons he set himself to the commonand at a time when they were by no means The duty of avoiding unneces. one woman has given birth to all knowledge that keeps us separate ? " And again "I is this : have wept no one has wept with me. mind and twisted. men. into recognising words which have been distorted can be turned upside down and teaches one that a sentence .. Ishwar by : meant the toleration or acceptance. Kartar. is impossible except by the knowledge of birth and " One and devotion to Him alone. and for the world. Khuda. who has understood the word. His form love. Kabir all teaches that once man begins to love God. Rama. the munis engaged one.

there was none else were within me. of false of whom Kabir speaks again and again. whom all have failed to find and all the systems Kabir and doctrines and rituals serve only to obscure. the Sants) by the mercy the Guru one learns Rama's service.e. THK TEACHING OP THE BTJAK " 37 How can 1 describe the conditions of the Unconditioned. Bhahti is tlie true searching after God the Paramatma. is attained by Karmas. And again. VII. (3) Haqiqat (Reality). be seen without qualities. for : "He is who renounces the son (i." LXVI." Ram. neither village nor resting-place. Kabir. Nanak.. Similarly the Snfls have also four stages of Ibadat. But the practice in all these stages must be without hope of reward. with no thought of anyone or anything besides this is all. remains and ends in the love of God. VIII and many other passages expound the mystery of the One. what name shall I call He who must Him?" When I was. but as the devotee passes from (1) Karma Kand (law) and (2) Upasana Kand (Ritual) through (3) Gyan Kand (knowledge or understanding of rituality) he then gains the vision of God which is called Vigan Kand. And similarly Ramaini VI. It /. : w (4) M'arifat (Knowledge). otherwise they are useless. The BhaktaArperforms this Bhakti. begins.. but by he never means the son of Dasarath. the One and His bhakti are thus the essence sole way of deliverance and these can . (2) Tariqat (Rituals). After passing through the stages of Karma. /Thus Bhakti generally begins with Karmas. XLII. worship and other rituals. not for the sake of gaining heaven or for any reward. the higher stage of devotion ^v 'ffii is reached. love of God.'* Knowledge of all religion. who has Ram. Tulsi Das. Sur Das. ** all name Rama for God. by VII. but for the love of God from whom he has been separated by Kal and Maya. *' The son of Dasarath is known in the three worlds* but the secret name himself frequently uses the Rama of Rama is other than of the this. but these must be performed without motive. (1) Shariat (Law). ^ only be attained by the direction of the true Guni/or spiritual guide. / Bhakti is of two kinds %• lower and The first hi gher. all preached this bhakti there is in it no thought of : reward . trust in God. .

-^/At every tlie step he seeks to show that the service of love and devotion to God and Religion service of the world are utterly incompatible. light and darkness. Beginning with the Vedas he takes one by one the Hindu systems of philosophy and tiie Moslem faith. Vishnu. Many allusions are made in the Bijak to her deceits and it is she who. so that they cannot leave it. and Mahesha decorates it. Maya is the mother as well as the wife of Brahma. Brahma makes the world. In this world we sunshine and shadow. making them think much of men and little of God. As these work in the world. In the Bijak he deals with each system of religion. binding the soul to this world. Those and think on that plane. love. He directs their minds to material progress. nothing in the universe is true and real all is entirely illusory and visionary. insisting that all these beliefs and their accompanying rituals are powerless to save a man because unable to bring him into union with God. they also work in the body of each being. seeking always to attain a full knowledge of his beloved and cherishing no other aim. and sunshine. Thus in the first Ramaini In the beginning one form Jiva existed. Vishnu of : — . thereby becomes the author of all sins. Sat. He He fascinates souls with honeyed words and darkens their understanding. there are There is the Real alone. the three Gunas. Mahesha. Again. are their instruments. live : The Creation :— Kabir teaches in many passages of the Bijak that God This is the creation is not the Creator of the universe. and by these they work in the body. Much of the teaching on creation is to be found in the earlier Ramainis. light see love and hatred. Tam. Vishnu provides for its needs. He increases in them the power of desire. criticising and pointing out their errors to the adherents of each. who really love God. and Niranjan was created by God. body and soul. Brahma as chief of Rajo-gunr. and not oh that of the material world just as the true lover will think of nothing but his beloved. of Niranjan. so that the spiritual is more and more ignored. Where the Lord alone is. entangles them in the things of the world. for Kabir is God alone. Raj.38 THE TEACHING OF THE BIJAK But throughout Kal Purush strives to mislead the Bhaktas.

he wages a truceless war with these and is in constant conflict with the orthodox. and next a place for it then air. Jana. Suh. and munis. trees and Maya extended in many forms then the egg {and)^ body ipind) and the Brahmand : and last of all the gods. Karma and tem of transmigration play as large a part in the rest of the sys- Kabir as is Hindu thinking. In the third Ramaini sometiiing like an order of creation is given first an illusory : : world was made. of whom the first line of each of the earlier Ramainis speaks. foster in them an utterly mischievous self-importance. Of Karma he speaks and both underlie all his teaching with regard to iiumau existence. Rasatal. Brahma are the names of the head men founded for themselves three villages. Satal. Throughout the Bijak. while in the 84th Ramaini may be found an epitome in of the main thought of Kabir. the systems of philosophy (the six Darshanas) are no more than pretentious and misleading follies. whether Hindu or Moslem. Vital. which serve only to confuse men^s miods." This refers to the government of the material universe and its fourteen divisions Bho. An examination of the Bijak makes it clear beyond question to the the records of his . wheu those hold sway and all things are the universe most plainly in Shabda 110 : prey of Kal. men. Hara.througli the union with God which is the end of Bhakti. Atal. Satyam. THE TEACHING OF THB BIJAK 39 Sato-gunr and Mahesha of Tamo-gunr. " Brahma built a house which he roofed in fourteen places. water.. the rituals of religions. Mahatal. to Kabir all the regulationsQ" of caste. 41). as in life. Escape from the realm of Niranjan. For to him as to others they are the principles by which the |)hen()menal directed and to be explained. and they are the sources of all powers and actions in this material universe. and blind them all But one road to deliverance. Tapa. is possible only. These three gave birth to an innumerable progeny. Talatal. Fatal. but always beyond them and unknown to them is the One. male and female the government of the uni verge was divided by the three original powers : among themselves. These accounts of the creation can perhaps best bo understood in the light of the myth which is given below : : p. Bhu. who Hari. Mah.

and acknowledged him as a Pir for his self-denyingand pious life. The ground. if modern India organised attempts. Walji Bhai of the Irish Presbyterian Ohurch. attempt to connect the Kabir Panth with the teaching of the Jesuits has been made by Pt. learned their lore. The contrast of Kabir's intimate acquaintance with Hindu thought. When he passed the same strictures on Moslem practice also. and from his criticism of the systems practised in his time developed the belief he puts forth in the Bijak and his disciples spread. The Moslem words and references are no more than might be expected in an ordinary and even illiterate Julaha. and Kabir's attacks upon them convinced the Hindus that he spoke as a Moslem. to whom much was always allowed. The latitude Moslems no doubt classed him with the Sufis. By the time in which Kabir lived Moslem rule was well-established in Nortiiern India. and the records of discussions with Shaikh Tdqi and others. the pandits sought the aid of the Qazis against the common foe : hence the frequent allusions to unholy alliances of Hindu and Moslem to silence the blasphemer. He condemns unsparingly their gods. we can in only assume that he must have spent a considerable time the company of Ramanand or other teachers. as a help in combating the idol worship^ of India. . such as that of the to correct the abuses in Hinduism tend to be branded as disguised Ohristianity.^^ THE TfiACHlNO OF THE BIJAK that Kabir had a thorough and intimate knowledge of Hinduisra. . of devout Moslem held these practiceslin abhorrence. It seems pro- bable that a similar tendency caused Kabir in his own day ta be called a Moslem while the Moslems on the whole welcome his efforts. their rituals. . interesting. He can and dors meet Hindus certainly on their own But his attitude is such that no Hindu would dream owning him as Hindu. In which Brahma Samaj. writings and ritual with the purely superficial knowledge of Moslem beliefs revealed in the Bijak is too striking to be ignored. But in order to account for his detailed and extensive knowledge of Hindu traditions and belief. It may be noted that an unconvincing. their sanyasis and their sadhus and all their practices of piety.

etc. without passions." Onkar. and began to meditate upon it. The Tortoise thereupon complained to Sat Purush. engaged in devotion (bhakti) so meritorious. Sahaj. when Sat Purush brought deep sleep upon him. To Brahmas. This being. When Achchhar awoke. Of his own will he created the universe out of nothing. that he was able to ask of Sat Purush the boon of the sovereignty of the three worlds (loks). he saw an egf^ floating on the waters. who decreed that Niranjan should never enter his lok or see hi» face.A SHORT ACCOUNT OF THE MYTH WHICH UNDERLIES THE COSMOLOGY OF THE BIJAK. In the beginning there was One Essential Being. Suddenly with a loud noise the egg burst in two and there came forth a being of furious aspect. The boon was granted with the condition that he should make a polite request for the necessary materials to the Tortoise (Kumarji) in whose keeping they were." who exists alone. (called also Kal and Kal Purush). in the course of which Niranjan cut off three of the sixteen heads of the Tortoise and thence there poured forth the necessary materials. To each was given a world and souls to populate it. " the True Porson. the Sun. Sat Purush. Moon« Earth. He therefore proceeded to create a seventh son. whose origin was as follows :-- AchcHhar was sitting where all was water. Achint and Achchhar. whom Achchhar named Niranjan. Sohang. Niranjan however was far from conciliatory and the result was a fight with the Tortoise. Ichchha. . Sat Purush found that the six Brahmas failed to preserve rule the universe he created six discipline in the universe. though naturally of an ungoverned temper. his ** holy sons.

unconvinced. Pindaj-Khand (mammals) by Brahma. at the end of which he asked for bij-khet (a field to sow in). It is said that." Vishnu was then asked whether he had seen his father. Brahma then created the present world. set out in search of him. and men began made to worship the three brother-gods. told Mahesh. He therefore swallowed the three heads of Kumarjiand began again to perform Samadhi (trance or meditation). The three sons therefore her sons : The churned the ocean and recovered both women and Vedas. : The woman then created three daughters to be wives to Niranjan at the same time created the four Vedas but all were drowned in the ocean. of the four kinds of created beings. " That is untrue therefore you shall beg from the creator of this universe girl .42 THE COSMOLOGY OF THE BIJAK Niranjan though could not now possessed of the material elements. door to door. Sat Purush created for him a woman. and received the answer. Vishnu and Mahesh. . She is in Maya. Brahma then asked his mother " Who is my father ?" She " You have no father. There was here a kind of testing so long as she concentrated her mind on Purush. who was assigned to Brahma. After their birth Niranjan became invisible : the woman remained. however. while the other two women were given to his brothers. Brahma. Niranjan had no power over her. Ukmaj- . The issue of the union was Brahma." Brahma. He told the woman that he had seen his father. returned no answer and was he would be an ascetic. but she kept her eyes fixed on Sat Purush rather than on Niranjan and only with great diflBculty was persuaded to become Niranjan's wife. latter were absorbed in Saraswati. and answering "No" received as his reward the sovereignty of the three loks. but gradually Niranjan's fascination overcame her and she became entangled : the world and separated from God. was destined to be answered a the woman accordingly formed and sent her after him to persuade him to retj^rn. Andaj-Kliand (oviparous) were by the woman. make man. asked in his turn.

She therefore created three six kinds of more daughters. Kabir Sahib. The souls of men were thus distraught and they cried to the Sat Purush. Satya Lok. thus in the Satyug he is Sat Sukrit in the Tretayug. who originated thirty- music and sixty-three tunes and so fascinated the world that all began to believe in the mother (Devi). Nirvan. : . Gradually the woman realised that her three sons were shutting her out from the attention of mankind. The Root of the true Religion of Kabir. This messenger of the Sat Purush is known by different names in the four ages . . Ishwar (Ood) Achariya (Manifester) Guru (Guide) Shastar (Scriptures) Satya Purush. Kabir Sahib. Munindarji in the Dwaparyug. Marg (Way or path) life) Cbal (Mode of Maktidwar (Gate Lok (Abode) of salvation) Sar Shabd. Swansan Ved. Karunamai Rishi and in the Kalyug. the Sat Purush himself. Parakh. Satoguni.: THE COSMOLOGY OF THE BIJAK 43 (vegetable and Khand (insects) by Vishnu. who in answer sent Kabir into the world to teach men to look beyond Niranjan and his progeny to the One. and Stliawar minerals) by Mahesh.

3. 6. clothes. Nine kinds of bhakti and four kinds of Muktis are bands only. Mantr. Do not gamblco Mark your body Use clean in 12 places (Tilak). and Tantras). 9. Satya Purush and Kabir Sahib are one. will drown in the world and will not save any one. 25.PRINCIPLES OR COMMANDMENTS OF THE KABIR PANTH. To abstain from all kinds of meats. 13. The way of salvation cannot be found in any other 20. 22. Anything offered to images should not be eaten. to save. 1. Brahm. Show mercy and love towards all Jivas. Faith ia the Guru and in his teaching. amulets and other supersti19. Do not steal.. 16. His bhakti sliould be practised. Do not believe in charms. tious things (Jantr. Besides Satya Kabir and his Hans no one will be able 21. True Sadhus should be served. Atit. Repeat Satya Nam. Tirath. Wear Tulsi necklace. 7. 10. 8. Satya Purush. offer it first to the true God. 18. Satya Purush manifests himself in Kabir. Everything you get to eat. are all bands of Yama and people 24. 2. Apart from bhakti of Satya Purush all other bhaktis 23. etc. 14. 4. 17. Practise bhakti of Satya Purush and preach him. 5. To abstain from all kinds of intoxicating To abstain from adultery. . No visible object in this world should be worshipped. books but in Swansan Ved. Barat. then eat it. 11. Do not tell lies. things. To believe in One Avagat. 12. 15. are tied with them. Without True Guru no one will get salvation.

body and remain in devotion. of 38* Without true love Blessed are those God the practice of bhakti is fruitless. 45. 32. it So long as one thinks much of his body and nourishes he cannot know God 49. 27. Whoever accepts Sat Guru should serve him with 34. he will oever be able to be called bod loss while having body. His body never suffers. who renounce the covetousness of this 40. To read Sat Guru's words is a great virtue. 36. The way of salvation is very narrow. 37. deceit and jealousy are enemies of salvation. Hindu. 31. 39. Humility is a great virtue. Do not curse any one. 46. 35. The ignorant and unwise and without undorstaoding 50. : tain family 44. The fear of God is the sign of salvation. 33. Whatever troubles you have to face do not ask help all from another god. his heart and power. To speak moderately is a great virtue. 47. 30. So long as one is proud of his body and considers it a real thing. 29. Without the knowledge of Sar Shabd no one can attain salvation. Give thanks for the gift of Sat Guru. 28. 41. but from God. Those who worship NirgunrorSurgunr they are always bound down. Heaven and hell and other Loks have no existence except for the ignorant. To follow the Guru's instructions is great worship. t>ne should know the supreme Spirit.PRINCIPLES OR COMMANDMENTS OF TUB KABIR PANTH 45 26. Without thinking of others' good no one can attain sal- vation. will i . 48. Kabir Sahib has established his religion through a ceronly that should be honoured. never know how to attain salvation. Moslem and any other sect can join Kabir's religion. Proud persons cannot know the supreme Spirit. Abuse. 43. 42. Kabir is bodiless.

.

O good man. understand it Yog Maya. 7. 8. 1. produced the letter This was made by the Infinite. Then : in the ear of the Almiglity the root of Sruti was manifested peared. The breath So/urn* sprang. In tlie beginning the Almiglity slowly be manifest within Himself. desires are hidden there . Listen. Prana. 5. * ' FiTe yital breaths :— Udana. which bound all ' Thought or ioteUigeno«. . hut none recognised the Un4. That I am. and He kept bidden. ' Ooe became nuuij. Secondly within Him desire sprang and the seven followed with all their heart and mind Seven forms were created. : And conditioned. In the beginning : was the Almighty alone : there was none other 2. 3.: : THE BIJAK AD-MANQAL. The organ Bach of sound came and thence laid five Brahmas* ap- of the five an egf^ and put them one within another Two well. I ask tliee this. let it grow and expand into seven*. How came O the second to be ? O Guru. Qamana. Vyana. Then the Sat-Gpru spoke with his lips and said. 6. good and wise man : I will relate to thee the secret of the beginning and the let Sruti' end. Apana. : for the sake of principles. the Almighty it .

When the sleep of the letters was over and^the unconsciousness of the Sruti was decreased : There was one egg of dark colour floating in the waters. the Infinite none under. six Shastras and eighteen Puranas : Bound down the world in hope and made all three worlds to go astray. Within the heart of the letters there arose a pang of 13. Thence was manifested the : Niranjan* and . From him sprang three deities. Unborn. O wise sant. became the governor of the three worlds. From : the love of that inanimate sprang the mi'ghty letters Four essences' were made.—Goodness. 10. Four Vedas. * * * air. In the stream ol eighty-four millions' Jiva was given abode : : ' Five elements ties '.* of boundless power and strength. Mahesha These made the four corners by tlie instructing of Maya. The light of the inanimate egg he diffused everywhere : Sitting on the top of the egg he laid the foundation of the 9. Okar. understand it. Akar. and Bindu. 11. three qaali- . 12. stood the secret. restless doubt Who created this egg ? Whence is its origin ? 14. the front of the letters there broke forth the father light of of the ten doors. . fire. water and ether and darkness. 16. Then to these letters were given sleep. This means 8. foulness. Makar. The angel of death.: 4 AD-MANGAL Eight' essences were made . . lower half of the sphere. Upon the face of this egg was the impress of the Word From 15. Brahma.000 re-birtlKs. attachment and weariness This was done by the Almighty. : — Earth. Vishnu.400. 17. all kinds of forms And Kal. four Vedas were diffused. 18.

M altera. 12. . detire. Brahma. covetotttnett. KroJha.hnu. anger. pride. Abode Immortalily. tnvy. infatuation. the god- 13.e.. Serpent. 11. Kabir. Mahadeo. 8. of 7. True Guide. 2 Ci/oni Vuruth. AfoAa. 10. Lobha. SaratwaH. Ganetha. /ap. medilalion. MaJa. Kama.1 ^Imar Lok. Nagc. 3. life Jioa ShakU. energy. TortotM. 1 5. ACurma. Beinv. 14. 4. dcM ot 5. 17. 16. Wi»e the 9. learning. i. 6. Vi.

.

After this came I for the sake of the true Word : The origin of the beginning and the end I now proclaim 21. all will be absorbed them The Almighty. to wake the world from 23. to you. the awakened Guru. See Ramaini 2. 22. and again. . ^ Fourteen loks. considering : all this. Without the seven Srutis and beyond the sixteen Sankhyas (of Jivas) There is the seat of the Almighty. that causes the salvation of Swans. have come to bring this message. The message of the first creation hear.: AD-MANGAL Fourteen Yamas' were made and faith was 19. none 24. listens to my word They will be drowned in the ocean of existence and the stream of the eighty-four millions. and destruction in also is All has sprung from them. by the orders of the : Almighty. All in searcti of their : own happiness wander within one egg 20. In birth and destruction. Himself remained concealed I its sleep. Prom house to house I have proclaimed this . they come and go. Thus says Kabir. The seven Srutis are the root within them : of all. O wise sant: 25. weal and woe. 49 in four Vedas.

.

(2) the whisper of the breath. 2. Shabd/ One and From her are Hari.* 2 1 In the bftginnins:' was light. space. Mahatal. From these three came numberless males and females None of them knew their own beginning and their end. thou art I there is no one beside: I 6.niist repeat morning and eveninfi. * : A it in his * * * The real essence-Qod. Thou art my husband and Salchi :— Father and son thy wife. Itiisatal. abode dt Rants. abode of Brahma'A sons. abode of Brahma. PuUl. : 3. Mahesha were the names Then Brahma asked the mother:" I . It is also called Savitri and she is the wife of Hrahma and mother of the four Vedas. (4) articiilite '7 HoaTens:— eicth. : . To her was given the name of Gayatri.: : RAMAINIS. Woman : 2. > Maya. Vnmuni staf^e. Fatal. Vishnn. heaven. Brahma. 4. devotions. given. the liave : same wife* . it bM four stages (8. one his mother' gave birth to both Never have I seen a son so worthy that he sought out father. 5. Desire was made in the form of woman 3. In the beginning one form Jiva existed: In the beginning the light had its manifestation. 7 Hells Atal. <. Vital. abrido of VairaglR.f tho Riff Veda overy Brahman . The Hhabd means soand or speech : atteranco. :— \1) the first stirriofc of breath. the middle staf^o. " Adi-Maya. Tripurari. Talatal. Who is thy iiusband and whose wife art thou ? am thou.' To that woman were born three sons Brahma. 1 1. Bidhata (Brahma) built a iiouse raost8a*)red verso : Wiiich he roofed in fourteen places^.

Sankh. Hara and Brahma are the names of the head-men . Darvesh 14. In the first beginning there was thought The second that appeared was a resting-place therefor. from eggs . founded for themselves three villages ^ also roade the They Khand and Brahmand* to read the : Six Darshanas' and ninety-six Pakhandas*. Purab Mimansa. Jangam 18. Sanyasi 10. 8. Vashishak. from seeds from minerals. . When he enjoys woman he is called man. Niyaya. earth. ' Heaven. Jogi 12. Then. Four kinds of animal kingdoms :— Fiom a placenta . Utar Mimansa. the first moment the soul sought to find the method of devotion^. Brahmand*" Then the earth appeared and was divided into nine : parts. 9. . 6. » « • • • ' Female Deities. If one had ten million tongues in his mouth . 2. RAMAINIS Hari. 7. No one has been made The Turk is Veda in the womb. For these deities. Shiva and Shakti* then appeared : : From 3. Hell. not born circumcised. Sakhi :— Kabir cried aloud and said This bargaining : has an end For lack of knowledge of the name drowned and dead. Brahma. All that desire woman pass througli the womb : Disguised in various garbs they play their part. Then appeared the And. Brnhman 18. he might be able to speak.:: : 52 4. Yog. Who 5. O Mahants. of Rama the world is 3 1. Brahma's egg. One woman gave birth to tlie whole world By what knowledge come you to be separate ? When one comes out from the door of the womb he : is called child 11. 10. Vishnu. Sevra 24. Then thou and I were of one blood One life pervades us all. No one knows the conditions of the unconditioned With but one tongue how can I explain it? : 12. Find. 13.

' ' * * Ad accomplished Ksnt. Lords. : : . Maya bound the world in devotion to Shakti.* Sadhak' aud Sanyasi* They all engaged in the quest of the Immortal. At By the first step the Guru took thought : They* praise the Maker as Creator. men and munis and all else They all failed in the search. the rest their slaves : Kabir knows nothing more. 7.: RAMAINIS 4. Then appeared gods. An sdept.4^. he sang Raraainis*. the gods were Sakhi :— Gods and souls appeared forms. Brahma. : Trees. . 2.* his hope is in the name of Rama alone. did not recognise liis it. and sing with understanding 6. taught many of speech : kinds 4. One who abandons or resigns. water aud shade* Maya 5^ 6. from impurity Without understanding. It means that the Guru showed himself in many wondrous forms. * ' Jivius. 1. i. an aooomplisher. O fool. men became like moths. appeared. and love sprang in him for Jivas and he gave teaching in Ramainis. Kabir oares nothing for gods and sonls. bo«iy is free : : ' Whoso understands. So love sprang up. 53 : Then appeared air. you did not understand the song ** Beginning and end. Sakhi -Understand. * ' The Guru. directing it to action he' has led the world astray : 3. He showed them wondrous forms.** 'He himdelf has clearly spoken it. creation and destruction . and taught in many kinds of speech. diffused in many Then appeared Sidh. The worshipi^ers of Sugun and Nirgun did not understand its meaning : Many 5.

The Bhaktas decked themselves with Bhakti'" but all are drowned in midstream. . • Meeting with God.54 RAMAINIS 5 1. These two letters' they united The Heavenly Sound and Light appeared as proof. a name of Vishun. heat and cold. 11. That gave delight to Sanaka and Sanandan. 4. etc. . it will find it If the mind wavers heaven : leaving the Husband'^ 9. The Swan that keeps the tryst** is close : its first direction* finds salvation : 10. One who is firm in God. : 3. Light and darkness. Sakhi :— Without the teaching of the Guru. • » • This world and its people. not*'. ^ J'tunning after other gods. They read the letters and being enlightened founded : the way : 5. » ^ A name of Shiva. in all ages. ^ One who removes " the sins of men *' but no* one . will fall into hell. the mind. hell. Towards God. Relied upon their own righteousness. understood and the bundle (of Karma) was torn. did not recognise the Saviour. Veda and the Book were diffused And thus expanded were beyond all comprehension : of 6. It ^ave pleasure to Hari^ Hara' and Brahma They took two letters and made a system. For how lonof shall I explain the subject of the a^es : Brahma went astray and 2. pain and pleasure. one but understand. " Guru. For the preacher*^ preaches it pays any heed. here let : : * is mere confusion The Husband met me and ' told me. ^^ Bhakti here means Maya. In all four ages the Bhaktas* founded their different ways : No one 7. The earth^ through delusion strays on all sides : it finds restless 8. no remedy. heaven and Devotees.

then no word. . I sacrifice who is self -existent. no chela. How He : 2. He is neither waters. Adi Ved. • The eternftl Person. nor sun. then who created the universe ? then no V 2. 3. by what name Tho mystic ' syllable Om. no flower. no Veda. no earth. nor ? 5. : Sakhi —In the void consciousness arose myself to the Purusha*. nor wind Who can name or lay commands on Him : stillness. no two paths. ^ There is no day. Sahhi :— How can conditioned. can I explain His form or outline there is no second who has seen Him. : then a light was manifested. When there was no air. is neither I what can 3. Who 6.: RAMAINIS 55 1. Onkar\ nor Veda' : say of the secret of his family : ? 4. I 5. Then was no Gum. 1. no fatliomable no unfathomable. He is neither stars. no taste. Then was no learning. Then was no bud. nor dry land. no sky. 4. no night can say what is His family and caste. womb and no generation. and no water. nor moon He is not born of any father's seed. Then was no body. describe the condition of the unlias who neither village nor resting- place ? He who must bo seen without shall I call Him ? » qualities. no regions below. 6. no dweller. no heaven. no worship of Sugun and Nirgun.

' . is He 1. will reach the Turiya' state the religious meditate. will remain. » «> wxoaow. : 5. 6. Yama's servants bound continually they bound the whole universe. 5. image worship rsaluting . 4. however mighty. Great but how can their reliance upon this^ they. he will advance yet further. 4. worshipping the feet of the Guru . and communion. two hands. The same Janaka firmly grasped and having body was called bodiless. Yama has bound the son of Anjani. * attendance . The Eternal essence is His own proof Sanaka's company and Narad were delighted to know. The three millions of gods are tied by meditating (upon whom) men think : : their iron bands are loosened. «. in » * • of the Vedas. Some meditate on the meaningless woman^ the common folk when they meditate do but sweep away flowers*. Tatvamasi' that is is is Mie preaching of tlie Upanishads' their message. ' Maya. two thighs. Sakhi :~Who gives up all pride of family living. Thou art he. 7. "'''® worship --hearing ""^ celebrating praise . friendship . 2. The theological and argumentative parts Upon tliis message of Upanishad. breast. describe 3. and himself is called unseen. • Transcendental or death-like state. sees what not seen. if if he meditate. A Raja.^^ Ji^® u?'"'^^ meditation . eight* painful woes and 2. • After flower ^ fruit . Yajnavalkya and Janaka discoursed thereon Battatriya enjoyed the same sweetness. he : Him? : : does not die.: : : : : 56 RAMAINIS 8 1. The same Vashishta and Rama sang together the same Krishna expounded to Udho. * Ashtangh Yogi suffering pain two eyes and forehead. 9 Some bound themselves with nine ropes'. 3.

Vishnu. 11 1. none warned tiiem of the coming flood. In the waves of Maya. He has bound Brahma. : 6. woman' knows nothing of the immortal essence. When no one knows its* beginning and its end wherefore do you fear it ? It is as the light and you as the moth : the soul has made its abode with Yama. Neotar. who repeat the Name every moment. Olothed in 3. 5. Tripurari* in the company of the gods was robbed. and enters the three worlds alike. All who recited true Mantras' he bound the : 7. Vishnu suffered rohbery by reason of his kingdom though he ruled the fourteen regions of the world. sky. When the flood came they were confounded Yama from birth to birth is clothed in power. water : (J. sun and moon. fire. has bound the two heroes. yet to all i>eopIe passed for iiappy : ICabirsays. oven thej wero trapped by Maja.: : RAMAINIS 6. lO 1. Mahesha : 5. 87 the fruit thereof Safc/ii:—Those it who choose bondage get : was their god that bound them Kabir says. They only will be saved. Brahma was robbed and Naga killed. 4. And Parvati's son Ganeslia. he is not subject and death. He has bound air. : 3. god of gods. power Yama Htarts forth : 4. Sofchi :~Though knowing not of the immortal essence. ' Who followed tho right path ' * Maya. As the insect of the iiim tree loves the juice of the : fttm 80 the fool says poison * is Amrit*. : . * Mahadeva. In blind discussions in tlie world has become is mad : the three worlds robbery rife. life He who has no desires. 2. The religious were washed away in the pipal forest' : 2.

. ' and body. • Body. Sakhi :— All are dead. Parath^ who 6. • Wise. O in man. set fire to the forest. give up all these vain imaginings : them third (jiiru and chela alike are drowned. False teachers. Void understanding. Sahhi : -The mouse" and the cat» are confederate live : how can they together : ? O ' sants. : 8. 0. : 4. 3. : The dogs^ barked and died barking nothing resulted from the jackal'. : They are set on coveting and 12 1. Seeing the forest the soul is afraid Brahman* and Vaishnavite* are known as one. of 10. RAMAINIS What benefit can come of poison ? for a little profit the treasure was lost. 7. O man. : 5. Sant.» 7. make their hope of it. is the forest* also the : watchman'. The world is compared unto a dream: that sound remains as the only witness. The was drowned. • Maya. what can one say of their ? - knowledge 11. The fortress^ is of mud and the lock" of stone is : that which 2. ye also will die the dead are proclaimed by beat of drum. The farmer" makes all ready and does his farming no seed is sown in a growing' field. Full of illusion. Though poison and Amrit are mixed together yet he who has sense knows it is poison. Tliose who control their mi « * * ' Mind. what has become of knowledge and ignorance ? Without clear understanding the world is foolish and without knowledge. behold a wonder the elephant® devours the lion". Jiva.

: 4. illoslon. Today's work is work. his like company considered this element a beggar who finds unlooked for 9. of your feeble wit the moon has set you say. 8. to touch tho nan and moon . tomorrow^s is not work at all : kings have loaded up and gone to the four winds. onosolf hirjjo to . death. Tliose who are dead and gone. Then Sanaka and and rejoiced treasure. Following an easy venture you have lost your capital instead of profit you found loss. none speaks of them false hope has fastened on the world. : 11. Brahmn.: : : : RAMAINIS 59 18 1. 7. why do you not cry aloud for help ? You have eaten poison and poisoned food heaped together day and niglit. 10. to > T mako onosclf oxcoodiiigly Hmall tx) make make oneself heavy . to creato. The one sight of creation dies. Men hence having lost their capital no one can cut the sharp edge of Yama. mako predio- tions . water. is left no one put any faith 3. . is it that the elements' of the world have wound- ed him sorely ? They will be hidden in that which in this. lire. ' mind and nonrs . is revealed in a moment : another ponders over it. the Lord resides in the junction of Trikuti. By reason yet. sky. to snbdae . fonr wlnd«». . Drahh are nine :— Earth. O brother. Sakhi : -To save yourself from burning. 12. Vishnu gave this counsel get you victory by the eight ceremonials". 5. : 6. air. Perceiving this they were comforted : in their minds all doubt was at an end. Though one has no faith in the world : how 2.

. Swan praise of Gopal sung. Brahma has committed all manner Brahma is guilty of all offences. Brahma has composed Granth' and Puranas' how do you kuQw me' as a man ? : 5. Muslim prayer. and the fool eats ashes. By ofie is found the tiie Way of of Brahma is : : by one 6. by one : By one is found a Way 9. is Himself » the God and Himself : 11. Four ages have passed since now 13. O my faithful. He is all created things He dweller in the world He himself is husband He is enjoyer of all : is offered. In the form of dwarf he deceived king Bali what ^ood has Brahma done to any one ? : He in his pride is in the 2. 8. Brahma. true and speaks true words. happiness. they mythology. . they do not know the husband to be false.: : : ^ 1. No one pays heed to the warning of another O Kabir.*re ^ Puranas are eighteen. He is family and He is caste. : 3. By one man learned the worship of images by one to bow down and offer Naniaz*. sing praise is with body and with mind the leaf that : Kabir 10. it 12. Scriptures. : all False consorts with false. 7. HAMAINIS 14 a great sinner form of Pakhand be knowingly deceived men. * * * collections of doctrine and Maya. of thefts : 4. Sambhu men learned to honour evil spirits. before whom shall I proclaimed cry aloud ? first I Sakhi :-None believes him who speaks the truth cleave to tlie false.

It is full of Maya and of Moh' : <J. Sahhi :— She' cannot bear even a flower's weight and weeping complains to her maiden friends. walking. weariness. 2. 2. yet understood nothing at is all 4. Pollowiog Maya. The Gandharbas and thei Munis found not the end 3. I have seen all the world in one * condition I to it : Were meet another 4. Jiva. so the burden gets heavier. 17 1. alone discriminates. The clouds* have pjathered and the evening has The guide* has lost his way in the midst of the The lover* is here. it is full of frogs. 3. yet the bondage is not seen : . the four-fold blanket* shrouds the forehead. ' * * Desire. Walking. and wind. ^ * * * Brshma. go it. 5. 7.: : : RAMAINIS 61 15 1. without it**^. Pour Vedaa and oeremonial code. God »» Maya. % 3. The bonds are thick they died in they failed and bade the world seek out the invisible. If to any I expounded the word of Rama love did not appear in him. forest*. these the butcher'* waits to strike ' Foolishness. 16 1. the feet are aching : constant failure brought vexation of spirit. ^ : where it will. Misled. Ved. soul like mine would bring much joy and devotion to my heart. wetter. Sakhi :— All are gone astray the blind are misled none heeds instruction all are sunk in one error. Devotee. ligiitning : . and the husband* there : fallen . The soul seeks release from the noose of he is who worldly desire yet. As the blanket gets wetter. the soul sore afflicted : the night appears as a pitch dark well. Puranas. heavier. . : . etc. It is close and rains in continuous stream the night is awesome and there is no provision.

with the force of fifty million mills. is astray the world astray. Many and but all great men came 7. If one believes not the Shabda. yet I will strike : hand him on the head. . The way of faith* 'is wonderful. 19 1. there throws : : its dice. this their marvellous performance 3. Sa/r/ii :— Repeat the name of Rama. yet it utterly destroys other souls. : If you will. 5. whether in your own : : home 1 or abroad. knife in come he 6. brother.: : : IJA. 18 1. and yet gives discourses on wisdom then Yama has made an abode for him. renouncing the hope that causes all grief. • * Brahma. and having read always keep the secret else assuredly it will be lost. where all is void. 5. look at this amazing marvel. 'Maya. will. Let the butcher come. has settled in your body and preys upon the flawless diamond*. Doubt. : See. past all describing is Rama 2. then awake. it Else will grind all you from above ^ and from below". the hunter. Sahhi :— Repeat the name of Rama Kal has seized you by the hair. were taught by one Pandit ^ Read. Doubt" the hunter ranges through all the world Kal hunts his prey at evening and at dawn. there is their resort. will O brother else 3. 8. The soul itself is wounded. 4. Yama bear the soul away. Who knows when he will slay.MAINIS 5. 4. They have set their hope on the Light invisible : now 2. jiva. Sakhi :— Doubt has settled in your body. They longed for the void and have reached void : they have let go the guiding hand and go on guideless. Kabip's religion.

path of union thee the noose will not fall round thee. will.sl()\\ ly <locs it its victim to doath. it is whither you is let not yourself be but to be a moth' burued know tliat to which you : : cleave 3. . I burn. see and consider. Find Hari's refuge then you will cross it as if it were no bigger than the print of a calf's hoof. find the : Know Rama and : 3. that thou may'st 5. With a little wealth one became demented and took no thought of Dharam Rai. isNiranjan. Having carried lust it cliirms by ' hummiiiK and there breaks one leg after another. Sakhi: -In the ocean of desire Rama's support is a ship: Kabir says. great trouble. in I kill. 6.— I create. is blackened with thou hast swallowed poison 6. He who will. Now Go recite the immortal Dame of Rama : O soul. Now the burden of trouble weighs heavily : O soul. thy face terror : : 5. : The thought of the mind is a wave of wickedness thou seest not its beginning nor its end. while the sufferer has neither desire nor will to make its escape. • An itK insect that seize** anti fascin. horses and silks great store of riches endure but a few days. repeats the name of Rama in meditation : yielding to his glamour as Bhringikit' resigns to his 4. 2. and devour. Gold and maidens.itos its anothor . in mistake for Amrit. bestir thyself. poison. Angel of death . 4. leave not Hari uor go elsewhere. a mine of troubles thou wilt escape only when thou knowest Rama. Indwelling * water and in earth : my name t Admirer of Maya. is : There 2. Seeing his' fearful aspect.RA&IAINIS 6t 20 1. : 21 1.md victim to its Ikh . 1 Stihhi .

will lose his life for 23 1. RAMAINIS 22 in his 2. Exempt from 4. He tells of four trees' and of and sciences past numbering. : He has made six Ashrams' of the six Darshanas from these six juices*. Spells. Casting an illusion over another. Reducing another to sub. Who enters it headlong. Fire and light blaze together : the moth is consumed in gratifying his eyes. Stopping another's motion. great grief the end : the mind is is there in the beginning and distraught like an elephant decoyed. one to explanation of obscure words in the Vedas.: ^ 1. 2. The six Shastras :—three . Small joy. maturity. entered headlong. one to ceremonies. growth.-—existence birth. pilgrimages. «. 6. is manifest 3. He has bound all fast and made them serve with ritual. decay death. : The falsehood wherein they are bound they think the false to be the true. Losing joy. rejected as bad. : many other good deeds is are taught. . : SakM —This a temple love it must not be nought. Niranjan is invisible. By in six branches*. fasts and worship of of evil spirits : almsgiving. 5. * * of which relate to grammars. : 7. Pour Vedas. * Causing another's body to decay. himself he lives aloof. where will one gain salvation ? deserting truth he ever follows after lies. none can see him bondage all are bound. ^The six stages of life . one to mathematics. Causing the death of another. Causing another to remove from his habitation. 3. jection. the Puranas he gives yet more instruction them one sees nor end nor beginning.

\ ' failed to spell it out. Because of covetousness this birth is lost : <J. wlio lias escaped from the thirty-four letters:^ €.RAMAINIS 4. 3. have gone astray. : all are searching : their Even great heroes proclaims aloud. man comes again to 3. The four ages are likened to a dream therein falsehood was known as truth. \. Chaste. T l)}d you do not lose your life in error. : : 2. faithful. li • * \ViiLL( scriptnres. Vishnu. Sakhi :— That which you speak. why go astray ? . old age and death are hard at hand. O man. a nngious mondicant of the Jain seot Virtuous. Sa/iJu* 5. true. : Gandharbas. knows sin from virtue. —The Jati ^ and Sati* mind never admits defeat. Having gained birth as man. o . . gods are searching out good many people are searching with varied service. As so is is the tale of the the wisdom of moon and the chnhov man perverted. : 25 1. must you become why do you not abandon falsehood ? Stand in the presence of the Lord. This Kabir holr snrus. None knows it is delusion : 1. Putting themselves to the front they have In this all way lost their all: 5. Shiva and Sliakti are searching: many men 4. he loses all. 65 : To eud your troubles begin to consider give up the friendship of the false. 24 1. Tiirough. 2. He they did not obtain human understanding even in dream.wanderings and error his house (body) . in this wise is Sakhi : -The world is bound in error this coming and going. Munis. This is the property of tlie thirty-four letters : that a thousand names are seen in them. whatever wisdom he has. Brahma. are searching with varied devotions.

Jal. they are the wise. 5. 4. Literal string-holder. who look toward the Artist. a fool the wise father will not bear him company. i. ^ : ^ : : : ^ 5. 3. IJkhmaj and Sthawar. Agni. These are true words that I speak myself men are demented with dreamings. 4. Revealed'or manifest. ' ' * Untouchable caste. 2. He burned them in the furnace of the womb wherein he himself was their sustainer. : ' Brahma. Sakhi :— He who drew this picture is the true Artist'. The Brahmand was given to Brahma: the seven oceans and nine regions of the earth. and gained possession of the three worlds. Her second name was Parvati and for her austerity she was married to Shankar. Andaj. one woman. from whom the four kinds of creation^ were formed. . Vishnu by speaking truth was established : 3. 8. there is but one stamp whom can you call Brahman and whom Sudra'' ? Let no false pride mislead you : that Hindu and Turk are of different family is false. Siva's genital organ. After many processes the vessel comes out then the name Shiva or Sliakti was given. 9. " Eight limbs of Maya. Shankar then made the form of Linga^: and pierced earth to its infernal regions. 6. Budhi. The Maker has made himself Creator as the potter makes earthen pots of various kinds. Bidh has arranged them in one place and fashioned his handy work in countless forms. is When his own son 7. 27 1. Pindaj. 2. Akash. 6. Vayu. • Prithwi.. There was but one man.e. Then Ashtangi* was created in the form of a virgin and fascinated the three worlds.: : : 66 RAMAINIS 26 1. Ahankar. : Says Kabir. Man.

: : RAMAINIS 7. he covets. 3. 5. Literal— ilitcii. uatouchable caste. The earth and sky are the two beams :^ the sun and moon are two filled shuttles. At first it false name as true. ' Kshatri." Taraguua/ earth aud sky. 4. but hard to reach is the far off -. 2. has manifested the three states :^ it through which and wisdom. Taking a thousand threads he spreads them lengthways : to-day he weaveth still. end. Dharma. Brahtoan. it was absorbed in both. : 67 8. All are wives of Purusha is the Husband. 29 1. Sharmana. Raj. ' * Kara m. Tam. du knoM. Vaishya. ' Three qnalitios :— Sat. No one knew the mystery of that weaver :* who came into the world and spread the warp. Sakhi :— Says Kabir. Sa/c/ii:— From one egg of Ookar the whole universe expanded. of <>t foulnets. Dharma : At in the sun-rising^ the stars* grow dim movable and immovable. The wise man knows this and leaves it but so long as he is bound with Karmas. Joining Karma with Karma. has destroyed Karma. . Barban. Rama : unmovable 28 1. False Instructions. woven with unwoven threads. splendidly the weaver weaves. Dharaoi. wisdom and religion The mind can change the thunderbolt and sometimes holds the 4. Says Kabir. Sometimes it renounces Karma. into a straw in a moment: itself can again change the straw into a thunderbolt. * ' * * ElomoDt Element Mind. wisdom. Deva and Das* Rajgiina. 3.

for poison. From reading the Smriti and Vedas disputings arose conceit is practised in the garb of Pakhanda. Churning the mind they struggle with the seed the seed is harassed but will not leave the door. O brother. The Jainis know not the mystery of Dharma they pluck leaves and come to God's temple. 3. ' : • Traditions or oral law. RAMAINIS The effect of poison cannot be done away by eating poison 7. The Smriti* made known the three qualities and the paths of sin and merit were laid down. to liimself 3. he is the true magician who gives life to the dying. for all beings it 31 1. He reads the Vedas and then he destroys lives and offers their severed heads to the images. 2. : : They pluck the tresses : — To him who knows pervades. but dumb.: : : : : : : : : 68 6. wrapped in the garb of Paklianda. They came and destroyed the soul and life the four Vedas are wise and clever. Sakhi If for a moment's space the vision fails. . Names of flowers. you cease to believe in the charm can tlie magician do? what 30 1. him the knot of doubt is not yet unloosed. of Earth with their eyes open they are laying lives waste. nas tliou art misled believing in the six Darsha- 2. yet it is far off. countless souls within them. One reads the Vedas and takes honour for 4. Their state is crushed in the six Darshanas the Jains are derided. it is near. 6. 4.' Marna' and Cliampa :* : know they have 5. The flowers of Dawana. in that — moment If it will sting. 8. 7. The divine knowledge is outside this way Sakhi though it seem near.

is the daughter of Veda came bringing a cord in her hand. Pandit. the Smriti she : false desires are the trafiBcking of Kal. repeating the name Ruma.Says Kabir. Kabir.^ vou li. 69 Sakhi :. 3. in Where dwelleth the Purusha and what village : O 3. t'> iciuiiiiL* . O Pandit. 32 1. . Knot upon knot. 2. Brahma composed his four Vedas but even he knew not tiio mystery of salvation. Through Pakhanda they troubled many no one lives. the servant of won release. explain to me this salvation of yours. He has spoken much of almsgiving and deeds of merit but'of his own death he had no knowledge. : .Sa/c/u* With ever calling has hardened. 2. In my sight the whole world was plundered : O 5. Rama Rama. Veda and Purana are the mirror of the blind what does the spoon know of the taste of delicacies ? As a donkey laden with sandalwood the fool does not know the sweet fragrance. They ransack even heaven. : : but do not find that which will take their pride away. Each wove it for himself and bound fast his own neck brother. there was no release the world was lost in things of sense. Sakhi —Says Kabir. 4. will 1. 3. the tongue itself They not drink pure water: they prefer to dig a tanU uiul drink.ive bcrome acute tell. 83 1. is The inward Light in this life not revealed : has seen himself. 4.: : : : : RAMAINIS 5. O 2.iii'i rciiuiii. exi)ound him to me and : his name.

the servant firmly established. like these they consider virtuous 4. causing sacrifices to be made. * Brahma and Brahmand. Sakhi :— Where ant cannot climb. who is meaner than you ? These are your good deeds.: : : : : 70 5. teaching. night and morning. . Pandits have gone astray reading and studying the Vedas 2. 3. and far-sighted :• who know but 2. Wliere coming and going can get no hold. their six modes of ^ worship and many things deeds. Renouncing the shoot and seed of all desire. is one name infinite and fathomless is O Kabir. Their evening and morning prayers. nor mustard seed rest. Those who believe only One. will derive any benefit. ' 3 The third eye of Siva. If touched by another you wash your body but tell me. RAMAINIS There there. they do not know the secret of their own selves. ' study. giving gifts and receiving gifts. They knew not the secret of the two* wise creation and destruction. 5. yet you are consumed with : : pride from such pride no one 6. 6. these men become freed from body and from space. clever. thither let the whole world go. The learned. They made the Gayatri to be recited in all four ages go and ask them who has thus found salvation. 35 1. sacrificing. —They who give up pride of race and attachment and search for the word alone. 36 1. one' wise are not wise. : He whose name is the breaker How can He tolerate your pride ? Sakhi : of pride 7.

Sakhi :— The Bijak which is hidden : tells the secret of that treasure the Word tells of Jiva : few are they who understand. * • * ' ' Five senses. 3. have explained in this way none heeded my words: have spread the loom in the middle of the way. BraJuna. The in wise. 5. 4. •God. Jiva. Safc/ii:— Whither are they gone. The wise— O you know^ him reveal him in the world and Vedas. Mind. piety.^ a master that none can leave therefore like babes they sing the marriage song of rites. and day by day is wasting go where one will. There is no fulness. Every heart is full of doubt one cannot leave the doubt and go elsewhere. no one all knows: brother. 71 All alike adopted one trade 4.: : : : : RAMAINIS 3. . • Vishnu. 4. 0. 2. I : all : ' The Saprcme Being. 0. 37 1. the body weakens. Day and night they are continually joining the thread in twisting the thread and in spinning doubt is not removed. The The first" wise is not wise: in its it the second' wise none knows. 2. Maya. if the sixth' w ise seventii" are lost and strayed. 38 1. Hari is Paradise. ceremonies and Biiagwan. third* wise is lost the fourth* wise takes fifth** wisdom : thither. the men whose heads Guru shaved ? Know ever the name of Rama and give up that which their is counterfeit.

Karmas and ceremonies are performed Veda and Koran became their rituals. 2. To satisfy the taste of the tongue man has devised many ' The age ' The Muslim creed. He who in the Kali Yug' made men recite the Kalima:* even he did not trace out the Almighty. : : 6. which is from the beginning to the end openly declared to all. no blood of the mother. abide in be refreshed. it^ 39 1. cried 'In the name of God 'V 4. did not know whence came mother Eve. Sakhi —Where there inventions. pray. 2. therefore they detailed two religions. no caste who made Hell and Paradise ? No one had knowledge of the mind's doctrines wisdom was lost. S«/r/i/:. Karmas are the cause Into the void consciousness entered it? : who can declare 40 1. On account of Karmas one appeared in the womb on account of Karmas a name was given. 3. Then there was not Turk nor Hindu : : 3. Marvels. RAMAINIS The 6.: : : : : 72 5. no butchers who. who was first. is union there are energies : with dissolution energies vanish. 5. no seed of the father. Then there were no cows. Adam. of vice. 5.Believe this message true and set it upon your head. : 4. . of circumcision and of the sacred thread but neither Hindu nor Turk knows the secret. religion is that O sa«ts. Then there was no race. Sakhi:— By the mingling of water and air chaos formed itself. here is your heart will content and happiness.

A he speak truth all will beat me keeps company with liar. 42 1. . » Priklrti. : 4. If I liar 4. Their coming and their going takes no time Kal. frustrated.: : RAMAINIS 7^ 41 1. O brother all I say a lie to thee. blind man says I see all * ' who has eye-sight beholds his face. * Night. the hunter. 2. . is 6. 5. moon and thirty-three krores of * of the 8ea the drops * : gods. Thus I declare it.* the maiden (Maya) departed. : 5. Man is at once mad and wise Rama dwells in his heart but Safc/n*:— The : he knows it not. Prom those who know thut Varna not nor Yamini. : 2. same is Hari. the same are slaves of Hari. 43 1. 3. when came service it answer and make 3. plain to me. there was no other : were within me. Tell me. believe who will whatever is in your mouth should be Ivabir says. Atoms. smiling : in your heart. 2. Ail are settled in the wliirlpooP : they longed for happiness. When all I • was. the same is is Lord. The secret of the trouble none has found tlie world was distraught in diverse fashions. but trouble did not leave them. The souls that kept firm trust in themselves went down to hell and in hell abide. Maya. In a pool in are gathered each are the sun. shoots them morning and evening. O Rama. • * Sat Puriwha. : O of thee Deva.

Now you will have your abode in hell because every day you remained in the company of the : To-morrow you false. whether ' None understood the story of Rama it was pure milk or all water. or men women. RAMAINIS They read and expound the fourteen arts but they gain no knowledge of their own dying. to have a similarity of form with Him . must roam through eighty-four as sun and million births.: : : : ^^ 3. Three kinds of merit :— Merit stored up . You never kept the company and fellowship of sants thus with your own hand you have thrown away your : life. will not gain an abode like this you have not known the companionship of sadhus. Pear came upon the departing Jiva and lie gave a false message to others. Three kinds of knowledge :— Knower known process of knowing. Sakhi :— Guru's enemies and the self-instructed. 4. . : 5. to be quite near to Him . . Four kinds of liberation :— to live in the heaven with God . complete absorption in Him. ' : i. : the robber is attacking in 45 1. 44 1. Ravan. so long moon exist. awake broad day light. Sakhi :-I have seen the departure of lOudly. who were wise. . stream of hell. . 2. men and munis are : gone. . . 2. . He left the company of the Guru and is involved in dispu tings a-nd seeks to bale out himself the 6. merit in action merit which has yet to operate. 3. Hirnakush. If all. 3. and Kans are gone Krishna and all the family of gods. who did not know the mystery the great ones are gone. Brahma all is gone. Four stages of life :--Student life married life life in the forest abandonment of the world. cries Kabir you would awake.

air and water and all the universe : how 4. so they lose a musk-rat in tlie mouth of a snake : : — . * With qualitiog. far shall I name them ? I see 5. 3. a lizard in the mouth of a rat.' The world became to them as a net to the fish a boat of iron and loaded with stone. qu'ilities. but their breath failed them and their village is ruined on all ten sides. men and itinnis ? 47 1. Har and Braiima could not escape. but know not the secret yet they say. Sakhi As an earthworm in the mouth of a fish. Jara-Sindhu and Shishupal were slain : 2. ArjuD of the thousand arms was killed by gm\e. The serpent-god the deceitful and All will perish. creatarc with the head and wings of a vulturo and body of a maD. Duryodhan^was lost for his pride • the secret of Pandu was not found. the vehicle of VishDn.* Fire.: : : : RAMAINIS 4. whether they taught or deeds of merit 3. Sakhi :— Maya took tlie form of a fish. 2. their life. ' Without Death. the great deceiver. tlie Garur " waste sin in decay : truth-teller both will perish. : ' Ten doors ^ A of the body. in a moment always the shadow of destruction. we reach the shore. what then of gods. The path remained. ' . : 75 5. 6. and Yama* Vishnu's world will perish casts the angle : when Hari. 7. will perish. has vanished whose Ijoitka stood with golden walls. 46 1. They all row. Ravan. whether they believe in Sagun ' or in Nirgun.

Discourses * Muslim mendicant. When Through Manikpur^ Kabir passed there he heard the fame of Shaik Taqqi. . what dress is the King ? To what place does he march. great or less. See the beginning and the end from age to age with open eyes. The works Sakhi of the Friend of God and of His Prophet followed by you in practice only. 3.* give house : 2. 2. There are written twenty-one Pirs they all were giving Khutba'' in honour of the prophet. * not a single soul believed. 4. :0 Shaikh Akardi and Shaikh Sakardi. a quarrel.: : : : 76 4. Opposite to the Allahabad Fort. are become unlawful. 5. 49 me knowledge of that O in Darvesh. has pursued all the world with her beguilements. : : : I heard the talk I could not refrain myself Seeing these graves. O Mj^^salman is he robed in red or yellow or many-coloured garI ments » ? ' Karamanakpur ' in the Fatehpup district. beguiler of the world. ye are gone astray. Through Maya's influence all the kings are gone : though music was played at their doors. ask thee. What more shall I say ? In unconsciousness all are gone Conscious and Unconscious are the still ' ' ' watchwords of 7. Six emperors passed away and entered into earth : 6. Harishchandra for the sake of keeping faith was sold from house to house* 48 1. 6. At the place which is called Jaunpur and at Jhusi' I heard the names of many plrs. RAMAINIS 5. and at what place does he halt ? ? To what form dost thou make salutation 3. Sakhi :-This Maya. listen to my words. « 1.

77 O Qazi. : wife. slaughter of buffaloes. As so the wise cuts iron with iron 5. this is the outcome : ? : 3. : and the buck by the lure 4. Brother. One descended from the Prophet Mohammed. Salchi :— They fast all day : at night they slaughter the cow. Here murder.* what sort of deeds are thintf ? tlie In every house thou orderest 0. As fire comes out from the bamboo and burns the bamboo forest so by his 3. Sakhi :— Man's love is toward woman and woman's love toward man. Maslim Saint. Who 6. yet art thou called Pirreading the^ verses thou teaciiest the world. : As the elephant cauglit in the elephant-trap of the doe. . 5. Says Kabir. woman's secret is known only to woman. 2. But they who love the Purusha alone are few in all the world. there devotion how can this please : * : God V 50 1. Can one say aught of rest or motion ? he sits and yet he moves upon his way- ^ * * Muslim jadge. His name is in(iesrril)al)lo how can one sing song of praise for Him If one must speak. it is a traveller embarked upon a boat. has decreed the slaughter of goats aud fowls ? by whose order dost thou use thy knife ? Thou knowest not pity. i have been speaking for four ages no one understands they are engrossed with son and . 51 1. One was called Sayed . 2. 7. himself misled he misleads the world.: RAMAINIS 4. own errors is man is plunged into confusion.

: : I I show myself in this form or in that remain hidden. 2. That for : which Shiva his still suffered the pain of separa- tion besmeared 2. Sakhi :— Kabir cries aloud. You have heard still so much. body with ashes. the mind vanishes when the mind is all. that is . meditate upon me months' space. O Kabir. Keep^ the mind fixed and speak no word. but are near to death : the mind's disease does not leave you. One who has liberated his soul from the material world. None heeds my teaching how shall they escape the : net of error ? 63 1. there is no need of any manner 5. brother. Mahadev found not with the end : Uma he is wasted his life. when you quit your Then comes. the body vanishes. . All are in one state.78 4. He who Though though will thus shall gain the vision in six 4. of disguise. 5. 52 1. RAMAINIS If the countenance is there. when the end only will life : 5. Like him How 3. Let body and mind be ever one then. there any Sidh or Sadhak ? can the mind ever be at rest ? is Long as the mind so long none can in the body see. you wake.When the body is all. yet shall I manifest all my being. and became Yogi—' The serpent-god with his thousand mouths could not comprehend now the Husband expounds exactly. the mind knows regret. : wake nor 4. the Swan. : Sakhi :. 1 » Literally when the mind is fixed none speaks. As muni. : 3.

3. 55 1. gone too Lakshman : not even Sita. . Korava goes in a moment of time : 3. Shiva the lord lies with them : : — death. Rama. ^ Miod. Gone 2. 2. peerless wife. Krishna. not one desires to leave. took nothing with him at the hour of departing. gone too Bhoj who beautified Dharanagar. tortoise. is Rama. Such fools are men that they are ever collecting more 7. Dattatriya nor Viyas. 6. 4. Gone is Pandava and queen-like Kunti gone Sahadeva who founded wisdom and learning. whose palace is built in the heavens is seen no more. could bear him company.^ One after one died the founders of devotions those who knew Him in qualities and without qualities. 4. 54 1. One^ that is blind has devoured the world: all the world is sunk in despair. the dwarf. In Mathura died Krishna the cowherd one by one died tlie ten avatars. Kabir cries aloud. Sakhi Nath Muchandar escaped not. Vlahnu ' ' Ten incaniatioiiH of Vishnu :— Fish. Buddha. All were caught in the noose of is : Dead Brahma. and take and enjoy them. Man does not think that he will die himself his desire is to get ten half-pence* more. 79* Sahhi :— Of all who came into tbe three worlds. Harishchandar. Hon. Kalki. Parasnrama.: ' : : : RAMAINIS 6. : mortal themselves they weep for the death of others. Ho who reared Lanka all of gold : 5. nor Gorakh. boar. of Kashi dead the immortal. ' Dastaka.

O brothers. The word has reached the instructed in knowledge there too doubt was only deepened. . In an inaccessible fortress I will release thee come. . after day they burn who has found these burned ? or they are buried. I will show thee creation and destruction thou Shalt reign and delight in happiness. wake and consider. One thread it is of action is in all the Ilfty world : declared before lakhs of men. 3. but none rose up again. Sakhi .— You went in search of the Swan behind is : : the limitless. his own deeds done and Dasharath Nath. in what manner did tiiey find release ? Tliey do misdeeds and boast their deeds are virtues they study the Vedas and expound them to the world. 4. 3. 4. 56 1. : . • Without understanding how can you know your pride. 2. pray. his own deeds done no one has followed with another.: : 80 8. 3. 2. of the gods. Sakhi :— A husk is sown and naught results. it ? False is 58 1. O son. Ravan has gone. Not a single hair will suffer pain and to-morrow there shall be no more : birth. : Day : 57 1. RAMAINIS Sakhi :— Each lias gone. the unfathomed. : to thee will I give the kingdom : 4. Only those should read the arts and Vedas of whose speaking of the word follows confirmation. his own. render me my service : 2. Says Kabir. listen to other teaching. They do not bear them forth upon the sliouldcrs 'tis but mockery Tell me.

: : : : RAMAINIS -5. 4. like an air-drawn picture — The wealtli. watches over all. : who obey my bidding : They will see with open eyes the beginning and the end. They do not know the mystery of Rama: they have established a religion of Vedas and Puranas. If 3. Sakhi -They alone are Sam and Sadlui. Renounce honour. Lies in the morning and lies in the evening lies have settled in their heart. Sakhi : know them to be lies . 2. Sakhi: All are become as stone and are vanished. For this cause do I speak. By constant broken discipline of the breath the vessel was 2. renounce boasting then the pride of your mind will be broken. in earth and waters one alone. is become their foe. 59 1. 4 In heaven. an abode of bliss be won : ^. but the mind knows not who has robbed One thief has robbed the world but very few are they who know it. creation and destruction. > Mind. that plant brings him again fnto the world. 81 Sins will vanisb. 61 1. . 60 1.: . : it. Rama. the realms below. that you may find escape. 3. Those who give religious discourses: rise early in the morning and utter lies. For those who steal and devour that plant will blossom again. : 2. this world is all illusion. one pursues riches and worldly honour -Give up lies. if sure obedience be given to Kabir. 3. whereon they set their hearts.

Vedas they read the Vedas^ but did not know their secret. The immortal dwells in every body O Shaikh Taqqi. not circumcised in the womb ? If you milk black and yellow cows together will you be able to distinguish their milk ? why were you 6.: : : : : : : 82 4. Sakhi :— O men. . thou thinkest the Maker distinguished castes is according to these penalties for deeds. As the clear sky. Born a Sudra you die a Sudra it is only in this world of illusion that you assume the If If birth 3. they have lost tlieraselves. If birth from a Turk mother makes you Turk : 5. 5. so no eye can see Him when He was manifested. from a Brahman mother makes you Brahman why did you not come by another way ? 4. 5. Sakhi i—He makes all dance in varied dances: He dances in the likeness of a rope dancer. naught of Him was : under- stood. He who held that shapes are many but caste one * : did not recognise the four castes. 2. birth 2. Recite the name of the Bow-holder. : hear. sacred thread. The body air. • The Lord. 4. They perished who prated of the 3. of earth is mingled with earth. KAMAINIS They do not even follow the sayings of the Vedas The fire is blazing and is not quenched* Sa/c/it:— Singing the praise of one without qualities. They perished who did not recognise the creator they perished who gave their mind to others. *Raina. Says Kabir. and air with 62 1. give up your pretence of great wisdom.^ 63 1.

Hari is a flame and you a moth Yama has made his abode with the soul. but they know it not. Ill this body 1 taught the means whereby the ruby the mind is attained in 2. thou hast found great trouble 3. Devotion dwells ever in the heart of him who tests all things on the touchstone of Rama. 5. Where a sant is. gains the nine^ nuUlhi and perfection. rests upon the saying of the Sant 4.: : : : : : : RAMAINIS 83 64 1. Sakhi :— For this cause the noose of death has fallen on thee take thought then for thyself. yet he cannot bear to renounce : : it: this coveting 9. ' The pied ouokoo: it is said that it HTea on rain drops. So one disguised plays many parts and stays hig hope on the ocean of existence with water all round the chatrik is still athirst. The man who they will not forsake their prejudice. 3. 4. He who goes elsewiiere to test is mad and makes his madness madder. If I still explain this a hundred thnes. . Tell out your you 2. will meet misfortune good and your bad qualities if you do not consider this. and the mean keeps company with the mean. is vain. 5. 7. 8. As if one has found treasure in a dream it is not in the heart: how then can he hide it safely? It is not in the heart. without water what peace has the flsh ? Though the chatrik* has water all around him if : the cloud yields no rain he goes unsatisfied. many ways was perverted. The name of Rama is the true essence all else in this world is false. : : 65 1. 6. > Seo Ramaini note 4. 6. thither the sant repairs. O soul.

SahJii:— When the mind took forthwith the shrine was lighted. : : : : 34 9. He The to who 2. lias rest: not one considers not knowing the hhakti of Hari. wake. lived: they They are dead. if thou wouldst Men who speak ill of the Guru . like a goat gnawing a tree. they grow but one step forward. Sakhii-ThroMgh beings they will Says Kabir. this is the cause tlmt none SaHii :— Through blindness none sees to the end. will be born as swine is their lot. and dogs. forced obedience I take no pleasure in a his heart one knows me not. into right paths those who have lost leads wise remains ever on the right path is : me : 3. another in have not known me even in dreams. these 4. suffering pam. 5. 2. 3. 4. they • dear to me. seeing riches and sons. proud. Twisting your body is not devotion men put many antic dispositions on. a beloved friend the road. who renounces the son by the mercy of the Guru one learns In the world men are oft deluded : ' of Rama. when in their heart: With one thing on their tongue. now 6. Sorrow 5. and in his search he goes not astray. He is false. were dead while yet they are safe who deserved salvation. the drowned and dead. 67 1. is tlie soul's ' 10. The movement in the world foolishness 11. . Guro. whole world is 68 1. RAMAINIS The saying their of the Smriti is knowledge they did not believe deceitful. who know Rama. in this world : then keep aloof.: . Those eighty-four millions of created alone are wander and wander.

Parted from Him they lived without a protector plunged iu the dense forest they find no path. : 5. When did Dattatriya attack his enemies of a Yogi : he is 4. a lover of Maya. caring for nothing. knows the When struck he seeks not escape bliss. 3. AH he knows he borrows from the Vedas but when he really understands he counts it worthless. they acquire villages and go like millionaires. He tlien is sports within all bodies : there 5. He teaches the religion of Mahadeva : 3. Shukdeva lay a cannon ? When did Narad fire a gun or Viyasdeva wind a horn ? They who fight are of little wisdom did : when : 7. They gather horses and mares : 9. never have I seen Yogi like this : puffed up with pride he walks. > Maya. . whom the arrow pierces. 2. 6. O brother. yet coveting rules shall I call their mind : they wear gold and disgrace their order.^ In market and street he sits in the posture an imperfect Siddh. whatever chance man must gaiu its fuUilment. Those who know the sport of the Dancer:* : recognise the gods as of like nature. Sakhi :— A beautiful maldon is not fitting in the company of Sanaka and his kind.: RAMAINIS 85 68 1. • A great devotee. 2. none other of whom to take account. befall : Good or bad. 8. Sakhi:~Ke pain. He who carries a blackened vessel will one day be fouled. 4. : lie looks to Kabir as the ocean of 69 1. 6. such ascetics or bowmen ? They have renounced the world. and tiierefore is called a great Mahant.

then remain dumb. 5. Says Kabir. . even Indra knows. it speaks with understanding. The to fire of hell. Sakhi :— By making distinction and distinction wisdom. Sakhi :— To speak with a Paadit is full of profit : speech with a fool is mere babble. kite also circle in the air. : 71 1. O brother. : Paradise and hell are alike kingdom and throne the Sant counts but a ruin. speak two words with him you meet the profane. and pride themselves on the practice 3. Pottage and clove to him are one he leaves sugar and eats ashes. locks and hang the black cord on Some shave men's their necks . ^ What credit is there in causing your seat to fly ? crow and 4. to whom shall I say ought : even while 2. : By continual speaking defects are multiplied speak words whicli will give thought. Tiie half-filled vessel swings aimlessly if it be full. to which shall I then ^ A method of freeing the soul from the material world. : 4. the essence is dissipated. . you meet a sant. When the two have become show preference ? one.: 86 RAMAINIS 70 1. : 6. I speak. If if 3. : the cool fragrance of sandal to him . To attain it certain postures of body must be practised these will develop the habit of concentration. 7. of Yoga. are one him the madman is as the wise. strength and mind are wasted. and ultimately the liberation of the soul. He who considers sorrow and delight to be equal his state not 2.

: 2. *When the mind was in its original state. The lotus leaf is on the ripple they are together. Mind. while he slept. She left her husband. : » ^ ' It Maya. Oue womau* has come iato the world who has neither mother nor father.. She was passing on along the highway the bed" was resting upon the sleeper' Dying of cold yet she spares the quilt* she knows not her husband^ the wife is demented. intelligence. nor tell Either it is known to my mind or my hhaktns sing it. I have seen a woman' walking: the pitcher* below. 2. and five snnses. She has not feet. Jiva. 6. nor form all the world is wandering in her. • • Thought. AH pay her worship both learned and unlearned a mighty wonder. 4. nor life. : 2. 3.* Night andf»day she is inebriated with love of him to her own husband she speaks not truth. and went : : : : : now 7. 73 1. Evening and morning she lights the lamp leaving her husband she dotes upon a lover. Body. 5. the water-carrier above. gross. : RAMAINIS 87 72 r 1. his own shame.— One the tale of shall I make plain this trouble ? may not uncover his own thigh. Then" was neither subtle. I . : . nor head. • The Lord. sabdaes mind. nor earthly body for Him no sorrow and no Maya. All the seven* days she lias power on learned and unlearned a tale of wonder. 4. to whom Sakhi . : : . yet this cleaves not to that. 74 1. 3.

He was not born in the family of Dasarath He did not lay waste the King of Lanka. 2. a butory of the Ganges. one escapes out of this noose : he will not seek out a path again. Cleave to the side of that master so ending the two troubles you will find your support. did not come in the womb of Devaki Jasoda did not fondle Him in her lap. He did not hold the Govardhan hill upon his hand He did not roam the forest in company with cowherds. It is and accepted tri- as a symbol of him. He did not quit the body His body was not buried in Dwaravatl Jagannath. Bodiless. Saklii :— This world is bound in error siders : : no one conthe world is knowing not the hliakti drowned and dead. spirit was : born. The scriptures say that in the all is water mind of various races names arise. 4. 4. 8. Where of this If cattle. found in the bed of the Gandak river. same water all things drink. like dew. : in ^ A spiral fossil shell resembling the conch of Vishnu. He did not fight with king Ba^i He did not strike down and slay JSirnakusIi. Salig Ram. He is not Gandak. was on each egg : yet no one says the eggs are separate. . insects. reciting the 5. : : 3. 9. name of Rama. 8. crocodiles rot 7. 6. 7. 6. He did not live on the earth for its destruction He did not enter the world below to deceive Bali.: 88 3. all 75 1. He did not assume on earth the form of the : boar nor by slaying the Kshattris rid the earth of Kshat: tris. they conceived of Him as embodied.' nor stone He did not swim the river in the form offish or tor: : toise. of Hari. : He : 5. RAMAINIS Desire.

3. 76 1.: : RAMAINI8 10. 78 1.-Loudly Kabir proclaims --Do not forget that whfch you form your fancies. 3. 3. supreme. ' Kal hero ataiulH for Brahma. : 2. Maya and have no concern with others. Sakhi '. There there is is but one but one KaP in all the Name beloved world of all. From beginning to end. is neither subtle Path. He who. a form of many colours. Maya and Desire are a troublous noose : he who escapes therefrom is a true worshipper. innumerate* Loudly Kabir proclaims -Call Him wonderful. 89- Salchi . None can say whether It lias form or no form light or heavy. Desire are troubles of the world but no one thinks so of this. 2. neither sunshine nor shade : One cannot name It has : : 5. Free from pain and pleasure. of in the name Rama alone I fight. The wife says He is my husband* In his ' * : : like a tigress would she devour him. lays hold upon the raft will safely float to shore across the world. 2. There is neither hunger nor thirst. there is no weighing It. 4. 4. yet It remains in then). It as male or female entered into all forms in the world. Father and mother say He is our son* for their own advantage did they nurture him. taking Rama's name. . Sakhi :— The name of Rama is exceeding precious I : . human birth man has lost his way in the world many are they that claim a share in this body. 77 1.—Boundless. That of nor material form. from age to age.

Kabir says. Souls pass away unawakened. they our testing 2. still none awakes loudly Kabir proclaims. the water says. knowest thou this body to be thine ? In the form of desires thou art lost in ignorance. : : 4. is approved . they grow dwindle : : decrease them.: : : : 90 4.' house. It will be mingled in me ' ' ' Tlie fire says. . 80 1. Whom will you blame. you do not mine.' 79 1. Increase (desires). Age after age they are eaten and eaten . It was not known whether the rope was strong: 4. 10. 9. bold ventures did the soul make but none met the Lord. 6. wake. He did not separate by testing sound from counterfeit seeking for profit. he but lost his capital. shall I speak? See how much I have said would say more. ? False teachers. the air says. What more I 3. not even in dream. but mutter always mine. when you go hence with hopes thin and broken • stout or flimsy.' The earth says. 5 Crows and vultures are^ever thinking swine and dogs lie in of his death : wait in his road. The he fool who says this house my is thy bitterest enemy that confronts thee. Many 2. 7. I cannot refrain from speaking but dogs devour the soul still separate from God. that tested by others proves counterfeit. 'I shall carry it off while it yet burns. 'T shall whirl 8. I shall consume this body' . : 3. it away is as dust. Saklchl:— So many are the claimants for this body: through ' How all your life Madman. if it carried some weight.' ' you suffer. all proved useless. RAMA IN IS Children and kinsmen watch expectant like jackals with open mouth.

bears two fruits. whoever plays himself will see the play. knows there his is but One. 2. . no one : understood the word.Six DarsUluias. to whom the»Guru revealed wisdom mind carried him thither. He he is will obtain Kshatriya who fulfils the Kshatri^s dharmo the merits of his deeds and one-fourth : besides. 82 1. Those wiio understood escaped : all others suffer loss. 83 1. ravished his daughter. O 3. flght there. you have heard of Mandodri and Tara house an elder brother was their husband. tree has six^ branches. Surpit deceived Ahalya Tliat whicii in tlieir the 4. Tliey have countless tastes past all describing: they display varied scenes 4. and 1. Tiiey like a dancer have decked themselves for playing 5. life : Who If destroys a life that he may support a destroys his birth as 5. sin and virtuous deeds. 6. Abadho." Sakhi :— Of all who passed within the curtain. its leaves are four ages : 2. : 3.: : : : : RAMAINIS PI 81 1. Shakti and Brinch. He is the Kshatriya who fights within his own house : his (body) slays the five (senses). * Brahma. By reciting tlie praises of Hari PCunti gave birth to Karan when yet a virgin. Maya The it planted a tree of happiness in the world none understood it was but worldly pleasure. . moon carried off the wife of the Guru of the gods. hear the story of the gods : Brahma 2. man with eyes open. The luckless Jiva fascinated with desire (!Ould not see the mystery: he saw not Siva. O brothers. tliat 3. ' one can strike and wound that mark (the Mind) where stands the self-crowned king. Says Kabir. are therein.

9. not one of them v/as saved. * ' * 4.' all have lost themselves and slept even from their mother's womb. Saying mine and thine.No one awakes of himself and if I speak they : men * ' ' . swept away. 6. the world a lie. void. 8.: : : : : : : 92 6. They awake but being nor not-being. RAMAINIS Saklii :- The self-crowned dies. Salchi :. They suffer all trouble misery and pain they found not that which can quench the burning. : # 3. 10. yet are there many more to come. save thyself from the pain O which pervades the whole world. even in dream. All are in the bondage of Maya and Desire to gain a little profit they lose their capital. 7. After birth and death it comes again into a body they find no shred of peace. Of all who securely sought to guard their goods though wise. are wrath. in dream : this is neither . the true soul will not die. the all— they 84 1. False desire has fastened upon all escape one. The soul plays in like bees are many forms—in various garbs 5. soul. Says Kabir. 2. Without the love of Rama— in the have lost themselves. The whole world burns in this mine and thine' a life accursed.

when : waking. Such Kal will not devour. * • Bnpreme boing. " Jiva. sleep. Jiva. * ' World. He who now understaiuis is Guru. Destruction. * ' * Maya. and conceived without seed. sick' man destroys the influence of the nine planets. A fly The ' flew and settled on a tree^ it uttered but one word. bhakti was established by the True Guru. of the world. fly has no male. Brahma and Mind. Soul.* Without feet they range in all directions. O Sants. Cleaving the rock' one Ganga* issued forth. In contrary wise the she-goat* * devours the lion': let who can • * solve the marvel. . 2 1. and everywhere was water. 2.* A 3.SHABDAS 1 1. boriptures. and I his chela. 4. nor troubles iiein them round the body will not waste.^ : 3.' ° the 8un*8 orb' shines in water. In contrary wise Ganga^ sucks" up the ocean:' the moon' swallows the sun. learned Pandit. 2. O Sants. Says Kabir. The woman* has devoured all men from her He (SatPurush) alone was free. . water alone. In that water two mountains' were covered : the river' was swallowed' up in the flood. * *" Maya and Tho ocean Kal. born : Of one* woman two" men were solve it. and without eyes survey the world.

Desire . within the house there is great quarrelling. pride. and deepen their love for the secret of secrets. to be jugglers playing. tried this way and only by the Guru's gift will they cross safely. Discussions and controversy. 6. Night and day there stand up to wrangle five sons^ and one woman. who drink the unmixed juice of Rama. . (ill with water: that For one object men have 5. He who removes the defects of folly and brings thesefriend. ^ whoever settles this Entrapped in this world. Within their heart. They live from age to age. infatuated love . Soul.* This is the word of the Purusha. SHABDAS Upside' down the pitcher does not but upright the vessel fills. They see the scene 7. 3 Iv O Sants. : They who call themselves singers^ sing not: the dumb'' are ever singing. world let In contrary wise the arrow strikes the archer* the brave understand. are but an unmeaning tale.'' 2. be they what they may. None pays attention on his 3. to another's warning : each is own satisfaction. ' * ' ' Body. Sitting in their outside it cave' tbey see the whole they understand nothing. They all demand food of different kinds : all five are set selfish. 8. Without cup^ the Amrit is drunk: the river* keeps its waters full. Says Kabir. Maya and Kal.: : ^ 4. he is my wrangle in the house. " ' anger . Fooliph understanding. covetousness . In contrary wise the earth* transfixes the heaven. sons under control. Says Kabir.

disciples all are Thus Guru and drowned together: and at the end they grieve. They initiate disciples and give instruction knowledge as they have. 4. Says Kabir. performers of all at early dawn they bathe. lost their lives ever quarrelling one with none understand the secret. Hear." They have another 7. They worship brass and stone and are of their pilgrimages. 6. . in such They sit them down full of vanity and in their mind is vain glory. lost in the pride They wear the beads and the cap and plume themselves on tilak and markings. I have seen observers duties : of all rites. They are given up to the singing of Sakhis and Shabdas but have no knowledge of the soul. the world is mad. I have seen many Pirs and Aulias the Quran. these are all deluded in However long I speak they do not heed : one sluggard follows after another. 8. . : Then they slay souls and worship stones knowledge in them there is none.SHABDAS '"^S- 1. 2. If I speak the truth. error. O Sants. : they read the Book. 5. The Hindu says **Rama " is my beloved:'' the Turk Rahman : is mine. From house to bouse they go to mutter Mantra^ and vaunt themselves of this honour. O Sants. 3. they rush to beat me : the world believes in falsehood. behold.

Without the sword of wisdom® fights the whole world none could seize her. who will believe ? There is but one raale^ but one female. : One woman* has spread her net world. Says Kabir. 10 i« * Brahma. They alone are saved whom the Guru has awakened. is eighty-four fear millions: deluded in error. Leaving her husband® she has wedded her fatherin-law. She* is herself root. 2.' all Consider the th^ this well. The . Scriptures ' Brahma. a woman. The daughter* was infatuated with her father' yet remained virgin. Having a serpent-noose' within her. Pride. she has plundered and devoured all the world. nor Vishnu. Jiva. and 3. one born as man became Pttrusha. Maya. nor Brahma.® why have you not'understood ? With her brother '° she has gone to the house of her father-in-law®. 2. : : 6 1. and became rival to her motherin-law. ' Adi Maya. nor Mahesha. O Sauts. If I tell it. son" took his mother* to wife. * • Elements of three qualities. 5. came on : all By searching none has found the end 4. Hear. O Sants. • Mind. there has come to pass a mighty wonder. From one' egg were world 3. Guru's teaching?}. * O Sants . i» . Husband's sister* and brother's wife*" have plotted together why did you abuse my name ? She did not come with the father-in-law® of her son: : yet easily became mistress of the house. flower and orchard she herself plucks and eats. Says Kabir.:96 SUAUDAS 5 1.'' • 4. tJiere came to pass a mighty wonder. ' "Prakriti.

For lack of understanding the whole world is bewildered Maya has deluded the world. dwarf he did not tempt Bali : that tempts is Maya. In the form of a wiiich : * The essence of Qod not contracted or disfigured by the materl*! in world. nor has He come. The Creator is not styled tlie Boar : : nor did He bear the earth as a burden.SHABDAS 87 7 1. not the Creator. 4. is if I speak. is tore the belly of Hirnakush with his nails. These are not the works of the Lord falsehood. This teaching of the Eternal Essence I gained through the Guru. the world speaks believe on One who came him. in brilliance on every side : and pervades the world. * UnmunU 7 the state of absolute anion with God which perso- nality disappears. O Sants. whom has he slain ? 3. In sauwdhi enlightenment* awakes and the the Divine is vision of given. O Sants. 2. He is merciful and knows no enmity: tell me. its splendour Such was the goodness of the Guru that He alone made visible the unqualified and invisible. is Maya. there. 4. is there is He : the diamond of flawed. priceless gem^ is gleaming: but there is neither purchaser nor owner. this is the lesson of Kabir. 8 1. . all But he who he 5. forth cleaving the pillar. is who will believe me? Wliatever lie spoken. 2. The flawless. It glitters and gleams 3. that which comes and goes. The Protector. Look where the mind I will. taken as truth. on him Kal has no hold: He has not gone. What motive had He to become Fish or Tortoise? He did not slay Sankha Sur.

is The wretched dog^ the palace.: 8 6. O Sants dies is but second. These are all deceits of Maya the pious. The Maker of all did not wed Sita nor build a bridge : of stone across the sea. Those who found not the devotion and the secret of the Sat-Guru. If I hold my peace. The rat* is installed as king with royal tilak the : snake" is his minister at his right hand. but blind. all are astray. wards. : 10. With Gopis and Gwalas He did not come to Gokul the Creator did not slay Kansa. Wisdom. all are astray. 7. Says Kabir. The Lord is merciful to all. that which is born and 9 1. He did not The Creator did not become Kalanki wound the Kalingha. Father andlson have the same mother' who can solve this wonder. Having no knowledge of the Creator. has destroyed the world. the cat^ is servant in Jiva. . no defeat isHis. » seneschal. the devo: Maya : tees. No victory. gave their lives for naught. 11. This Raghuuath they serve : but he who serves him is- 8. * Mind. 5 Maya. O Sants. ^ * ' Consciousness. The son^ took birth first the father' was born : after- 3. Brahma. The Creator is not Budha He did not slay the demons. 9. what then ? No one considers the : word. SHABDAS Parasu Ram did not kill the Kshattri : Maya worked this deceit. Hear. ' Pride. the world beats me. when I speak. . 2. The ten incarnate deities are Maya : but are wor- shipped as Creator.

Listen admiuister justice. the buffalo* is set to 1.* The Hindu way is to slaughter by a sudden meat is lawful for sacrifice. so the Sat-Guru has taught. * The llth (lay of each half of the month is observed by the Hindus .SUABDAS 4. Vcdas and other scriptures. kills by halal^^ one kills by jhatka'' but fire is kindled in both their houses. How will they find Paradise ? When evening comes : : they slaughter fowls. I have seen Hindus and Turks heed no warning: to lO the way all the taste of their desires 2. and especially by Vaish&avas. They abstain from grain. * before killing the yictim repeat a special formula that is called 'Halal. Hindus keep fast on Ekadasi* and taste only singharas* and milk. * Muslims. of both. 4. O Sants.* . slay a goat They and rush upon a buffalo : they have no pity ^ in their hearts. 11 1. but do not check the mind's desire next day tliey eat the flesli of beasts. This method of killing * jerk. when they slaughter an animal for meat or MMirllloe. Turks keep fast and hours of prayer they cry aloud on the name of God. Says Kabir. the Pandas are skilful butchers. Listen O Sants: cry 'Bama' cry *Khuda*: it is one.{enerally. Says Kabir. is and only such * called Jhatka. as a solemn fast * The water chestnut. * Garu who initiates. t'or Hindu and for Turk there is one path. each has renounced heart his mercy : in his One 5. Those who instmct in ceremonial laws. 3. 99 The black crow blackened' paper before him: the bullock* was made Ooiirt clerk. Hindu and Turk. is sweet. O Sants. O Saats.

men are intoxicated with varied religions. O Sants: the Brahmans of this Kali Yug are base. but make men do shameful alike I deeds. the unconditioned. Dhruva. 12 1. O Sants. Prahlada. Ambarisha. Janaka. Vyasa the poet. 8HABDAS Having bathed and set the tilah^ on their forehead they sit. Datta. was drunken in Brindaban: still its influence is on him. Yagya. drunken therewith the wife of Siva. 4. Hear. they are drunk with it. and the serpent-god : How 5.too 2. Sharabhu and Sauak with his company are seated in the assembly there the brimming cup passes. . It moves me to laughter. with his thousand mouths. ^ A sectarial mark made with coloured eye-earth. saw drowned Yama has dragged them down by their hands. Vasishta. Gorakh. and with varied ceremonies make men pay worship to the goddess. : 5. In the centre it is a closed : the dirt of Karma is skim- med 3. out of season. Brahma. it in a moment: and make a river Most pious and of noble lineage are they styled. a soul and destroy of blood to flow. 4. shall I recount them from beginning to end. brothers. collect it. kill They 3. sandalwood and unguents upon the forehead between the eye-brows. They control their lower and upper breath as still : and the fire of Brahma is kindled. of Love's They drink the cup intoxicated in the 2. immortal juice. Jarha. Narad. In season. and are in company of the holy. : the juice is distilled. Vibhishana are drunk. Those who slaughter cows are called Turk are these : not of less account than they ? Says Kabir. All ask to be initiated by them. Shukmuni. drink of it. and demand high honour in assemblies. They Both deliver lectures on remission of sins .

lot . heroes. . men and munis to dance. can iron become gold. call yourselves high born. who did not cross wheo living? On whatsoever one ' flxp-^ hi^ faith when living. poets. the knot of doubt is not untied hence again and again Yama seizes and : plunders. O cotton tree. Their cleverness they teach to others. Yatis. Walls whoever drank. raeu. trhich. you Yogis and Sannyasis. ye Wise. Munis. Says Kabir : * Tis like a dumb man's sugar how can be explain its taste ? 13 1. thy Maya makes great confusion. Inward Light.6HABDAS 6. dispelled this system. Gods. own service. nccoiting to Hindu logends. how can they cross when dead.\ll read Smriti and Vedas and Purana : none have vision of the How 4. 2. Philosopher's stone. 2. 14 1. Por him who knows not Rama. thy shade is of no use all. of what use is thy stately height ? gets fruit of thee. O palm-tree. learned. parrots have settled on thy branches but when None they tasted the cotton they flew. O Rama. imraodiit ately converts into gold any metal touches. of what advantaj?e are thy spreading : branches ? What of thy beautiful flowers ? : Many 3. Says Kabir. O Sants at the feet of Rama da of gold . unless it bo touched with the pnras^ ? Those who did not reach the shore when living. Being born mean. he : knew. benefactors : but none has 3. When at 4 the summer season comes. Hear. . the wisdom and women. No one understands her nature and her secret she makes gods. there he rests when dead.

Without hands is the music made. 2. It is neither above nor below one rati in weight housewife* holds it fast. he spread the warp*. 5. . madman . left tliey went to weave the weaver^ : the house and went away. aye nineteen yards. one as a mother. Gandh. without ears is it heard. What use is astray with open eyes. plays on a drum with holes without hands and feet the dance goes on. Prlthwi. of ten' yards. : Buddhi. understand. Tcj. Says Kabir. Ahankar and Buddhi. ^ 3 * ' O men the assembly without and munis. Shabd. 4. : the Ever restless. to speak to him who goes 15 1. and a width^ of seventy- 3. The cloth's length cannot be measured in yards. The whole of this Shabda refers to Nirgun Brahma. Suprosh. . 72 Arteries. Repeat the name existence is of Rama. Knowing not Rama. Jiva. SHARDAS Whatever one did. Hear. Nine doors. one as a dower. Man. who knows not Rama. Rup. that it he considers right. Says Kabir. Seven* threads. O Sants renounce the spreading mirage of him who made this visible world. Should the warp get wet. Of nine* yards. she^ wrangles with her husband* and demands for herself threefold *°. thou hard to cross. Wayo. Three rights— one as a wife. two besides. Akash. nine® spaces.: 102 5. without ears are the hearers. Five Karatn Indris and five Gyan Tndrls. He 2. Ahankar. * • The ^ city is without inhabitant occasion. whether wisdom or unwisdom. • ' " ' *° Maya. Ras. Jal. Body. Two-and-a-half seer are sold for a paisa. the ocean of 16 1. it is of no use: the weaver leaves it in anger. Atma.

into The last day of the dark fortnight . fall Says Kabir. falls He. tree without trunk. and by doing loathsome works he fills his belly. himself takes life.: 8HABDAS 103 taste Enjoyment without senses. words the world would fain pass over. pen without paper. The barren womb gives the tree is birtli to a child : without feet climbed. and he cherishes the love of evil spirits. is restless. So is the Sant. There the thief penetrates the liouse while men wake though the husband is in it. Shoots without seed. lives. 5. tlie eclipse and tlie Amawas' he acts the beggar. he eats in the houses of the low. without tongue. at whose feet the world every morning. that Brahman 3. These hell. wisdom 17 1. in his He knows not how to fast on Bkadasi. Ink without inkpot. By whose mouth on his Veda and Gayatri are recited. One sings of Rama and the teaches others : but knowing not Hari his mind 2. Says Kabir.^it^ losing all He troubles the ill honest and cherishes thieves: he speaks of saintly men. fruits ripe without blossom. IW^ i. On 4. without wise. learning without letters : Without Samadhi enlightenment. High-born himself. with a lamp in his hand he falls into the well. the house is empty. i?^ heart Refusing camphor he knots poison wisdom he wanders as a fool. immortality without body. the slaves of appetite.

" Five" families are at w^ar together much discordant : 3. . 19 1. who expounds this song. 2. Tortoise and Boar. they too did not find Many wore took the the forms of Fish. . * The world. whom Shiva and Sanak's company failed to findHow canst thou. the dog* is tied. Gorakh : they too did not Of Him. Desire. fire is ' I • Maya. Sidh. covetousness. in the forest* The jungle* takes sumed the fish^ : 4. man. and the whole forest is conhunting there for prey. know the qualities of Him ? Kabir cries aloud. ' . who made their like home find 5. pride. jiva. in Many Sadhak and Sanuyasis. Many were as Buddha the find 4. the 2. or Spotless name of Dwarf. O Sants . practised penances. wake night and : O morning. whose mind is toward Hari. matchless. matchless. anger. the lion' watches in the forest. Puranas. whose nature was not known to Brahma. O man. Worldly pleasures. How Let did Many Rama Chandra who good to this world. Hear. saves himself and saves others. • Vedas. Those. infatuated love. Kabir says. The witch* has settled on the braucli. the forest Many munis and men the end. they too did not the end. ^ Kal. : IW 1. Smriti. music^ sounds. Many like Krishna bore flutes the end. 3. Like deer and stags doubt is driven the hunter^ fixes his arrow.. SHABDAS 18 The qualities of Rama are matchless. Who sings this song with understanding. man like can the foolish understand? of understanding ponder it.. now at this time recite the name of Rama and understand the story past all telling.

its juice. One' 4. exalted above Par. is far off striving and is desired by some obtain it. the season of summer has come : the tree ' will not blossom again : Kabir says.Brahma. • Without wisdom. neither sunshine nor shadow. its servant. illusion and mantrafi. he Qnds Thou happiness. by striving and Spring has passed. Arth. haunts it make sap all: : the body wet : 3. The Lord is the ocean of bliss : who gains Rama. Will any lover of Raraa drink : his wine ? If one drinks he will live in 2. but at the time of death he must l)oar his pain alone. There was no Mahadeva. didst not cleave to ? Rama : wliat sin has fastened on thee In death what wilttljou do. In grief and happiness he nourishes his family. : 4. 5. ' Vedas. : 3. * Moksh. Reading the sciences and Vedas they are swollen withpride at the end they All their mouth with ashes. give up the expanse wherein mind ranges. no Mohammad. O Abadhu*. bliss The It fruit is Anirit. Kam. some shave their heads others make discourses on Pakhandas. 21 1. neither Krishna nor Karim There was neither Adam nor Bnilima. The Vedas are a tree fruits* : rich in it bears four three are thereon. Some go on pilgrimage. : is in the 22 1. This iron age is base that whioii vessel will come out of the spout. : ^ Dh*ram. without core or rind: the parrot drinks does not ooze nor strain nor the bee. Kabir says. O unfortun- ate? 2. Moksh. Hold fast the state that gives security. 2.: SUABDAS 105 20 1. .

exalts the pauper to be king : He 2. : There was no Veda. nor eightyneither moon. r). The sky may be bound and banished below. nor There was the mind neither beginning. Kabir says. Book. is fitting. Shabdas. nor water. Listen. Rama 1 is king . whatever he does Without wisdom. and to the three worlds. neither fire. 6. O Abadhu . Tlie castor tree its may become the sandal and spread fragrance on every side. A 4. . and Sheshnag rule in the realm heaven. think beyond ? all these. of living creatures There were no eighty-four millions nor Sakhis. nor Smriti virtues. and one who has attained release be sent to roam in dumb may expound wisdom and knowledge. 4. end. the doings of the Almighty are matchless. fish may range like a hunter and the lion float in the ocean. nor Banis. Kabir says. and he makes of the sovereign a beggar. fruit and the sandal tree in the forest The S. midway wind. neither sin nor There was neither neither 5. Neither was there Pish nor Tortoise. Wlience was manifested Purana Brahm created Karma? and who 23 1.The reveal speech ineffable. . The clove tree may bear no no blossoms. call to prayer nor Muslim creed : Rama in : nor Khuda.: t06 3. O Abadhu'. A cripple may leap over Meru and Sumeru mountains. nor sun nor eight thousand munis . SHABDAS There were no eighty thousand prophets. blind man may see as a play the doings of the three worlds of the Brahmand. stars.

fruit it its head 3. but without roots bears. 3. : 4. ' ' * * Yedas and other scripturon. The rice ' ate up the wedding guests how happy are omens of good fortune. is set upon the head of the crown. ' The son* marries his own mother. *^ Deslrea. Maya. Abadhu. O Abadhu. O wise Pandit. that Lord * is drunken with the elements The instruments * are dancing. Badhi. It has neither branches nor leaves. the world was fashioned and Surtl entered Shnk Muni. hands without body witnout tongue it sings praise. 25 1. 'Body. * . To search out the path of fish or kite . he : 4! will make it plain. stand. Chit Ahankar. O S. Kabir says. When their hands were joined. that Yogi this song. Ceremonial laws. Kabir says. The bridegroom's father * is fed by the charans * at the bridal awning. it raises to the eight heavens. Leaves without root. under- » Mind. but without blossom. and the wedding guests* make the music. There stands a tree*. The soat of the heart. ' * Brahma.ii. Priests. Hear.SHABDAS 107 24 1. The singer has no form nor outline : the true Guru. '^ To be absorhcd in Maya. * The bride * is daubed with plaster ami the bride's ' of the world.* Tiie bridegroom It is beyond all describing. 2. wiio will expound : 2.f« ind. is my Guru. * O seat set upon her : and the song of good omen ''^ sung till ' morning. is these both are hard I am a sacrifice to that blest Being who intinite and boundless.

misery without poverty. like the chatrik. rites they are demented : Six Darshanas. alone is so who perfects his devotion. who believe ? is Wherever. 4. Hardly a friend have I at all : what more shall I say^ O brother He 2. .^ If it it is a wondrous form. but the mind never : found rest in mind. 108 SHABDAS 26 1. Knowledge without of error. 2. Vedas. studying Yoga. streaming tears without eyes. pleasure without sporting. They wandered about through all the world. Kabir says. The hope of tlie Yogi and the Jangam is withered If they repeat. This Shabda means that the God * is outside of this illusory worlds God. the name of Rama. but the mind did not find rest They would fain lift the world. 4. : 27 1.. the picture unique. He tlie Happiness without wealth. and as has set him. a marvellous story. there remains. there there same. : many forms though such is formless Thought without abstraction. This world consider carefully. 3. coveting. : 3. O brother. their abode in hhakti is sure. is Kabir says. wherever one looks. and kinsmen : worship the Bearer of the bow.. perception without mind. peaceful rest without sleep Light without flame. none understood this trickery. without jewel* : see and Renounce all gain. Rama and Sitting on the air. . He is found in every vessel. lover without form. will be told. ninety-six Pakhandas astrology .

is not quenched. Lidrl. O brother. Qnda. tiie ^ mind will always * cling. brother. Siva and Sanak's company. Siddhas innumerable joined in the search : none ever found the cow. * * * * Nine forms of worship. She Ihas neither caste nor no caste. whoever solves this song. O brother. Vedas. Pnranas. These seven* (chakkar) are its seven awaran^"^ nine* and fourteen* (loks). Akash. things lawful and unlawful. in She was kept seventy-two chambers. All these the cow has swallowed and still she i« not satisfied. if the eyes of a lover open. she has horns of Tied to the peg the cow Is drunken no colour. it and escaped. Tlien to Par-Brahm. She drinks the water that nine women' draw: still her thirst 2. ' * ' Ornaments. O came to search it out. the unconditioned. and devours alike : 5. O Sants . O brother. 100 28 1. Nino divisions of the earth. Fourteen loks. their six branches* and eighteen leaves. 29 1.SHABDAS . he leader will cross to safety. Darshanaa. Brahma has given a cow : ' the burden of it lias become unbearable.' All tiiese the cow has eaten up. Kabir says. the immortal. Hear. . Hudhi. Nabbi. and Vishnu 7. 4. four trees*. To a driven peg she was bound she broke 5. is Whoever and sings this with understanding. Speech. <J. and within a fast with a rope: but strong locked door. Brahma. Abankar. and still she is not satisfied.

called by a separate .. called Hindu.no 2. has built his still : with their senses they taste his liquor. In this Kali Yug the body edness and diverse pains. both alike have gone astray found Rama. is Maulvi^ Bach 5. fills brimful Brahma. name both are : pots of the one clay. and Brahma is is calieu ^ Adam. He is Mahadeva. Kabir says. one Turk : both live on the same earth. He Mohammad. SHABDA8 They who crave for liquor and nowhere lind content. 3. another Khutbas. One 4. is steadfastness. as a distiller. is full of woe. 3. Keshava. the height of the debauch they cry "wisdom. One reads one is is the Vedas. wick- Where there rise. ? Who has led you astray ? Rama. Sermons delivered in the mosques at midday prayer.* one Pande. is wisdom ": if one shrewd he will understand it. peace and all purity^ Kabir. Hari. none has One sacrificed a goat and one a cow : in arguings both have ' lost their lives. care. Hazrat are but names that are given. of 2. 30 1» Brother. thirst tor intoxication^ The drunken with lust and auger Maya and gives them to drink. Jewels and jewels are made is one nature only : one ^:old bar : but in it Only in speech and hearing two are made— one Namaz. . At 4. and meet it there. whence came two diverse masters of the world Allah. Karim. another Puja.

His movements are not seen accept his word ? . In the form of lities: in this Pakhauda they have set the three quaPakhanda' the world is misled. Styled Bhaktas they 4. The swan* 4. * * * * » Maya. and night and day be on your : : guard. clouds* are watered.* As long as hands swing and feet walk. Brahma. : Kabir says. O Swan. Those swans were not misled. . dries up. why then 32 1. killed with the knife of doubt the cow* sucks and the calf* is milked. : The husband in the house is both butcher and king what can the subjects make of it V 3. is In the cool water* the hot sand uplifts its 3. tliee early. by the robbery he practises he slew the whole world. Wisdom. to house the ' The swan was : : hunter's* flesh is torn. know not Bhakti leaving tlie swallowed down poison. the feet* entangle the mud. Vedas and the Book are two spread nooses realise that thou art snared therein. the river The earth rains*. Hold fast my saying. for they have devised many 2. parched : the dust waves. ' Vedas and Shastras. The game* hunts piey^ from house. and proved their Saviour. arouse wiles. the tank* takes flight. Kabir says. 2.SHABDAS 111 31 1. tiie banks flow onwards. of this Kali Yug is full of wiles. * whom I met Jira. The world. so long hope is vain. The Guru 5. Mind. Amrit they In ages past the elders also were misled they too did not heed my sayings.

# ^ A kind of cloth. Hari is my beloved. whither dost thou leave the tank* to go ? there Tl)e tank. Taking the name of Hari year I make the Six months I spin the thread. spin well. The men wide : of Hari in the form of Swans range far and they gather up the holy name and chant it. the lotus flowers are withered. a poor thing. T am the spouse of Rama. thou didst play manifold delights. After this present separation when wilt thou come hither again ? 34 1. they set their heart on the feet of Rama : elsewhere they live grieve. 5. 2. 4. Folks say skein. The thread has been well wheel cannot prove the giver of salvation. They by the bank of Mansarowar . 2. They who separate the milk from the water. The crow's ill. is more yield Kabir asks. Rama is the elder and I the younger. 35 1. They bear in their beaks the wreath of salvation and charm others with it they keep silence or else they : sing the praises of Hari. wherein thou wast picking pearls. 3. The tank dried up. are there. my devotees. 1 Body.wisdom comes not near them the Swans : behold the vision every day. Peorlya^ Hari is the spinning wheel and I Ratan I spin continually. 2. 3. spinning : 4. DearSwau.^2 SHABDAS 33 1. . spun but the Kabir says. says Kabir. and in a that I. the lotus stems no moisture.

ICahir is in dread of the robbing of Hari. tlit ..rt^)>ber the robbery ceased. . 4. heroes. 2. My.. without the Guru vileness Wherever ye went. The lx)dy is of earth. . Without Hari is delusion. of the net is the wife of a tale that of can Who is the son of whom ? Who is the father Who is it dies ? Who suffers pain ? • > whom of all ? 4. 5.l.Mf.h. . 38 1. : : 2. Yama's spreading tell. we thy wife thy weight is upon : us heavier tlian a rock. the . ICabir says. : to rob: v/hen 2. sing ceaseless praise of Hari : Kabirsays. \ Our friendship is from earliest childhood deserting me where else will you resort ? Thou art the husband. they had. poets.M-i Imsrobbet! tlie world ? : yet parted from Hari liow can you live. of all . aitiua Ijcave worthless things on this side or on that. or matted locks. : 37 1. with sealed lips 3.. Ifriii .:^. it lias no rival Yogis witii plaited hair or shaven head. where did these lind wisdom ? The wise. . Robbery and robbery has plundered the treasure none recognised in Rama the robber. 4. the gene: rous all claim that they are great f»<itiw.^ Whence they sprang. O brother.. The Yogi says Yoga : is best. O brother ? Wlio ii<me is the husband f of whom Who is whom 3..* wi aii- .: SHABOAS 113 36 1. ye lost that talisman of yours from the one ^\mre came many snares. Hari as a robber roams the whole wor]<l he goes forth he speaks no wortl. men of science..t i. mind has yielded to this robber T I : when iM'fxj-tnsfd th». vanished. The dumb has it ? eaten sugsir : but questioned how can he explain .

then by repeating "sugar" the mouth is sweetened. If knows 4. without feeling. by saying " fire" one's feet are burned. merely taking the name. Unless one sings the One Rama. consider in your mind. they do but jest with the Bhaktas of Hari. Their real love is for the pleasure of Maya . come ? Maya. Without touch." yet nought of Hari's splendour. : 4. to discern defilement? Of the father's seed and the blood united within the vessel the vessel is f. would remain in poverty. he will go bound to the city of Yama. . O Tell Pandit. 'Twixt mouse and cat what friendsliip can there be ? Can a jackal wage war upon a lion ? A great marvel I have seen in the world a dog* driving before him the elephant* and his rider. * Womb. 2. it will remember Hari no more. then can the it 2. Listen to few. Kabir says. see. Living with men a parrot cries " Hari. O brother Sants : this secret is clear 40 1. by saying " water" thirst is quenched.114 SHABDAS 89 1. If If 3. without sight. From the Whence » eight-leafed lotus* all are born on earth. O If Pandit.shioned. 41 1. did defilement * '. Such is Hari. me. what is that? If wealth came by but saying "wealth. » It may also mean dove ^ Jiva.?. ever it flies again to the forest. How can a snake* seize Garura ( = Garuda). with whom the world would strive. by repeating Rama's name the w^orld is saved. 3. by saying "food" hunger is satisfied. all your talking is a lie. Kabir says. wl)ence did defilement spring? How came you 2." then none 5. world find safety so.

Kam and Moksh. worsiiip at Rites and ceremonies have no worth at One. 2. defilement you drink. in east. brother. defilement created the world Kabir says. Nor the Form of Light nor Kal are there there is neither word nor body : : 3. who keep no company with Maya. nor water . Nor subtle. 115 The eiglity-four millions are many mansions: they all decayed and turned to dust. 2. there each goes. in wliich re*?ion dwell Dharm. Hear. All were set in a single line which did you purify by your sprinklin*?? Defilement you eat. or in In north. take no thought for sin or virtue : neither to Heaven his nor hell go I. Tliey are free from defilement. nor air. where own 43 1. nor Moon. Pandit. nor earth. Without Gopal there haste to hell ? 3. your thoughts are all untrue : there is here no universe and no creator. the fruits of Arth. O O Pandit. all. nor Are nor Sun. why do you thus For those who know Him not. is no refuge . are heaven and hell: they who know Hari have no part in them. that has no fear for me. in south. west. in heaven. There i«^ neither action nor virtue. there is no second. : Kabir says. think and clearly tell me the way of escape from this ffoin«r and coming. : : 42 1. He is . no mantras and no all. The fear with which the world is afraid.SHABDAS 3. in the realms below. nor gross. O brother Sants place is. I 4.

and ponder on this : is Miis ' male or female ? 2. Kabir says. • Maya. He alone dies not. Brahma. nor any disceruiog Nor Hari. Kabir says. 1 his chela. Consider. she celebrates no bridal. * A female devotee. in the house of parents. 3. is me. He who now understands. Dead is the son of Parvati. SHABDAS NHther Gorakh nor Rama of secrets. One only did not 5. : the house of a Yogi as a chelV Reciting the Kalima she became a Turk woman : in 3. Vishnu. is the Moon. nor ever goes to with her father-in-law's house: she never sleeps her husband. Har. nor Brahma neither Siva nor Shakti : : 5. lie is Guru.115 4. Dead is Krishna. or is is he alone there another ? Kabir says. mother nor Guru. dead is the maker. speak and Who Dead of men did not die? make this plain to 2. who is not held in com- ing and going. O Pandit. . 45 O Pandit. He who has not father. yet she is the mother of sons is She let no dark-haired man escape her : still she Slie : Yug she remains alone. the Kali has no husband. who built the bridge. In the house of a in Brahman she Becomes a Brahmini. die. is there. 4. who renounce all « 1. always She lives virgin. nor pilgrimage nor ceremonial. the Creator. dead. They live from age to age. 44 1. the serpent-god : Hanuman 4. Mahesha : dead is Ganesha. caste and pride of race. the Sun.

SHABDAS

117

46
1.

O

Pandit, this
died

One
2.

kill

is a wondrous marvel. and you fasted from food : yet another you and prepare it for food.
:

Bathed and adorned with the tilak you sit with jVineo on shoulder, you practise nine virtues. With a boue in your vessel, a bone in your dish, and your raouth so you perfect your six duties.
:

3.

Where you preach the
utterly lawless,
If

law, there you take brother.

life

:

a deed
shall

my

a man like you is called Brahman, pray one call a butcher ?
fji^iteiu

whom

4.

Kabir says,
delusion

O

Sants

:

the world

is

astray ia

The

Infinite,

Boundless, the Perfect

:

that state

is

f<uiM(l l»v

few.

47
1.

O

Pandit, think,

when thou drinkest water.

In the mud-dwellin;^, wherein thou sittest, the universe
is

contained.
fifty -six

2.

Where

knts of Yadavas perished, eighty-eight
:

thousand men and Munis At every step prophets are buried, they decayed dust therein.
3.

to

tortoise, and cKx^xIile there pave birth the water is filled with blood. The water of the river flows in throuj^h its channels: men and cattle dissolved in it.

Fish,

:

4.

The bones are dissolved, and thp marrow melted: how else comes the milk ?
Thou,

O

Pandit, thou di<lst sit

down

to drink

:

yet

the earthen pot thou accountest defiled.
5.

Renounce the Vedas and the Hook
these are Actions of
tite min<!
:

O

Psuulit

:

all

Kabir says. Hear,

O

Pande these are thy pious deeds.

118

SHABDAS

48
1.

O

Pandit, see and ponder in your heart, and wlio is female.
silently pervades,
:

who

is

male
:

2.

He who

speaks

in

every body

his

ways are wonderful

How
3.

can one call upon thd name name, no colour, no form ?
dost thou speak of
is
**

of

Him who has no

Why

thee" and " me,"
is

O madman ?

4.

mine ? Rama, Khuda, Shakti, Siva are one tell me, pray, how will you distinguish them ? Vedas, Purana, Koran, the Book in various ways they speak of Him. Hindu, Turk, Jain and Yogi none had knowledge of
:
: :

what

thine and

what

tlie

secret.

5.

That which is proved in the six Darshanas, that they have named according to their mind. Kabir says. Am I alone a madman and this whole
world wise ?

49
1.

Ponder,
falls

O Pandit, the word of release where abides the sun ?

:

when evening

2.

There

8.

4.

neither high nor low, mountain, hill, nor without a singer the song rises there. Wliere there is no dew, no tin'rst, no dwelling, there a thousand cows are milked. Tliere there is ever Amawas and Shankrant, there the
is

wall

:

nine planets ever sit
5.

in order.

I ask thee,

O learned
If

man, when has thy heart been

eclipsed ?
6.

K^bir says,

word was whispered

not even this thou knowest, what Guru's in thine ear?

60
1.

2.

O Pandit, it appears as a tree; half is indwelt by male and half by female. The whole universe is one tree its top reaches heaven, its roots to the deep below.
Consider,
:

SHABDAS
3.

110

It lias twelve' buds,

and four and twenty* leaves:

thick roots are set about its trunk.
4.

5.

neither blossoms nor bears fruit: sound* issues from it: day and nij^Iit foul* water oozes out. Kabir says. When notliing was, tiien Hari nourished the tree.
It

51
1.

Consider,
it'

O

Pandit, and bestir thy mind
it is

:

sometimes
it

flows in flood, sometimes
it

dried up.

2.

Sometimes,

rises,

sometimes

it

sinks,

sometimes

jfoes to the deptii.

None

finds the

gem

nor reaches
the fish*

to the bottom.
3.

Tliere

is

no river, yet water flows clearly
:

:

dies not
4.

the fisher' stands by

tlie brink.
:

Kabir says. Thus is the mind deceived travel on your way.

sit still

and so

52
1.

O Knower of
To the

Heavily, heavily

Brahm, swing on. tiie rain was outpoured, but never a
fell
:

drop of \\ater
2.

3.

4.

an ant* an elephant' was tied goat'" devoured the wolf\ From the midst of the sea'* came a waterfowl*, manding a spacious house. The frog* and the snake* dwell together, and cat' is wedded to the dog*. Ever the lion' joins battle with the jackal* : here wonder that canLot be told. Doubt as a deer besets the forest of the body : arrow* aims the archer*. The ocean** is burning and consumes the forest'* flsb* is aoglmg for its prey'*.
foot of
'

the
de-

the
is

a

the the

:

»

*

Twelve bnds=Kal. Twenty- four lcavcs=Maya.
Rrripturr« Creation i8sa(!H forth.


»

Jiva.

Kal

*
*
'

*" Thrt world. " Mnya.
••

Mind.
JIva.

*
*

>•
*'

The oocan of this 'world. Body.
Desires.

Maya.

190
5.

SJIAIJDAS

Kabir sajs. Tins knowledge
tinderstiwid
tliis

is

stupendous
in

:

who Can

knowledge

?

The Jiva that can
.iiva will

fly without wings never know death.

the sky, that

58
1.

2.

3.

4.

5.

that tree,' his body will be free from age ^ and death. There- is the one tree in all the world tlie tree is one, three branches spring from it. The midmost branch bears four^ fruits: who can count Its twigs and leaves? A single creeper^ wrapped its coils round the three regions of the world from its bonds the wise even cannot free themselves. Kabir says, This I have proclaimed. Let him who is learned ponder it.
;

Who knows

:

64
1.

2.

iier husband« came to his father's' house She slept alone and had no pleasure her youth passed like a dream. Pour« together fixed the wedding day : five^ together set up tiie marriage awning.'" Her companions and playmates sang the
:
>

She* with

pleasure.
3.

songs They coloured her forehead with turmeric of pain and
»

mind in various forms trod the circle tlie marriage knot was tied and she became a wedded wife. Pouring the offering of water, the gentle bride*'^ svent on: and in the very bridal seat became a widow at her husband's*" side.
Tlie
:

'The
«

World.

^

The word.

Three elements of Truth, foulness, and darkness.
Arth,

« »

Man

B„dh. Chit, Ahaftkar

Prithwi. Jnl, Tej,

Dharm,Kam, Moksh.

Wayn, Akash.

Body.
of sense.

\.^^*\

" Organs
.

.

R.,,

^^"

renounced and clove to Kal Brahm.
s^'®

.S1IAIM)A.S

121

4.

The marriage
bridegroom.
explained.

over, tlu; bride departed

without the

While on the way the father-in-law*
T

Kabir says.
slinll

When

go to

tiie

house of
love's

my

rrrms Ktffo\v and by

my

«i<l»'

husband, I nmVf^ music.

55
1.

O

brother, see the stnbbormjoss of men.

It

is

a story

past
2.

all

words.

They yoke the

lion' and the tiger' to one plough and are sowing paddy* in fallow' land. Bears* of the forest do the weeding and the goat^

has turned farmer.
3.

The crow' attends

to thr

wasiimg

t)f

clothes.

The
I

herons^ gnash their teeth'*.

The
4.

lly

will

attends to the shaving of heads, and says, " attend the wedding party.*'
'

The goat'

is

wedding the tiger," and the cow'* sings
:

the marriage hymn.

The Rojh'*
5.

of the forest are given as dowry lizard" shoulders the palki,

the big

Kabir says. Hear,
song,

O Sants
;»riil

:

he

who
. ,

will

expound this
will

He

is

the

PiMidii

ti..

iw

rank as

Bhakta.

56
1.

Men

put no faith
all

in

me.
widi
;i

They have started
2.

false trading

iaise

dealer:

they have lost their venture. Taking the six Darshanas they established a faith and the three gmls are their mighty lords. If the king of a city prov(? tyrant, the subjects will be

:

brought to ruin.
Kno\vlo<li:»'.
»
•» '>

Mind.
Afcr«»iition.

MitwI.
[5u
;t

JIva.

ivrf. -.,.>...
I

lire
!

heart.

i

I".

Kal. " Ve<Ia8. *' Roligiontt coromonies.
••

»'

Chit.
Boflv.

|»rido.

and The wliitening body grows ever the sleep increases. is wondrous wisdom : give good heed Today will I save him from Kal. In the meeting with won. This* is the tree of creation and destruction : : all worldly pleasures are the plagues As a 5. they make no amendment they become blind. who meditate upon ' . so the world behaves. They neither meditate on nature. if the Sat-Guru is great comfort the words of the Sat-Guru be followed. chill that destroys the sick. Kabir says. 1. and makes him do just what he pleases. blest. if he will but bestir his mind. in water which by striking water be poured out. the Infinite. Yama 5. Hari nor change their Instructed in the word. Infinite. SHABDAS From hence thither. brings forth Though thousands yet 3. The numbing of Siddh 4. 4.: 122 3. They are ever this song. do^^ wiiich fawns on one who beats him. Kabir says. This to my words. 2. 57. As a ju. Their departing still near : they post to the city of they repeat this same one word. whiter and whiter. it of vessels of remains dry. is the result and Sadhuship. the mind's sight too was lost. from thence hither they go mounted on the bull of Yama." the Crying " The perished : whole world is in this Infinite is the universe absorbed. This world. They are like a stone fire.]^.^ler ties a leash to a monkey.

4. knows the means to stay it. in an- other's as a paltry shell. No one know 3. Soiil. Kabir says.that none can Mya. Deeminjr tiie life lost and vain. grievous are thy doinors. Ahankar. • is a lak. idol : in the In the house of a Yogi as Yogin! as rani. and the watchman' sleeps at ease: he says ** In is my house all is well. it sprinors frora thee. the house of Panda she abode as an tirathas she became water. He who there is none so no other base as he. in the raja's house in one as a diamond. In the water* there is a seed of fire : none finds the water that will quench it. In the house ofi . The one* does not burn . 3. Jiva. By a euniich's* embrace. • » " Body. In the hhaHa^s house as hhnktani. The city^ burns. well. this tell. * Pivo olemontH and Man. r have known Maya as a great "bandit. The plunderer' without I of men lias kindled a it. HoliiclnnH ordf>ra." : The house* 4. of set purpose uses guile . As Kamala she In the house of T\(\sliava : in the house of Shiva as Bhawani. burned. this body became listless. Chit. Rama: there is 59 1. Hear O San ts. . Jiva. the property escapes I?ama. Biidhi. f^^nt. the 13rahman*s house as Brahmani. the lon^in^ of the heart* cannot be satisfied. She roams with a threefold cord in her hand and she sp^ak^i honeyed words.SHABDAS 123 58 1. fire of evil : none fuel is found to quench 2.' and in it the whole world burns. 5. Kabir Fays. the nine* women burn. settled in 2. All are wives of beside me. » • • • Maya.

Maya aud of Moii have bewitched all : thereby the jewel 2. the : creature does not discern the flame. : 4. cast forth. I* am a shining light in both" families. wliat will you do it is witli your body it ? The soul departs. they take the life of creatures wittingly. Who so considers and abandons evil. Hereafter curse your when from this liouse you must fare forth. wisdom has been stolen. sense • lUusory world. there is none other. four Antakarn . twa .124 SHABDAS 60 1. want's name : Kabir says. it in meets varied for usage 3. ' CoMscioiwMcss. he ids own and Bhag- other's ark. 3. this you neglected and lost tlie great treasure. Braluna. Refusing the Sat Guru's instruction. By the sight of the light the moth is charmed. 62 1. and sixteen in the house of my father** in-law*. Ivabir says. Without Rama. is 5. at once 2. When the corpse : is thus forsaken. witii you as the folly. five Lok and Parlok. Dead. some bury it earth. Yama has spread a snare with the noose of Action as the fisher catches fish and slays them. 5. O 1 Mother. ciiant 61 1. have devoured twelve' iiiisbands in my father's* house. (ivo Tatrnaiitras. beetle in the O men. cowdung on the you will 6. some burn. Jn the noose of Kal men wake not from folly : they 4. The Hindus take burying . out to burning. The instruction that the Guru gave. * five organ. The life is as a dream the life passes like a dream. dote on gold and women Slieikh and Syed read tlieir Book: the Pandit pores over his shastras. the Turks thus it leaves the house of either. . it will be road. Mnhabhnt. Hndlii. Five Gyan Indris Pradhan.s of . ' ^ * Ahankar. . Mankind.

When the flower withers. watering nor weeding. KroUti. . 63 To wliom shall I S|K^ak ? Who will hear and who obey By contact with the flower^** the bee* dies. Without branches or leaves one flower withers. T have spread my bed with ease. nor die nor away ray reproach. the bee is distressed. and sleep thereon with limbs outstretched. My lord* liold fast the One® name as mine. i)iirn the hair of that woraau's-iiead.^ brother' a cause I abuse to me. O brother San t. Turya. ' * RiiloH i>f aAceticigtn* it IS. llvp. • • Parum Tat. r kept five* within my womb and can keep two. f needs no ploughing.y the One namo fast : tliis^ Kabir proclaims aloud. Kam. See. Siipun.s: thr N'miikmI folic are captivated by this flower. *" MaynV world. who began tliese quarrels within me.Shimiipiiti. . neither I has taken If I come nor go. B. bears fair blossoms and the gardener. Hear. sowing. Kabir says. of Maya. The branchs are downward and the root is upward.* four*' m(»re. T liohi T sliall escape from the world. \ * * Sat Punish. * Ja^^rat. Lobh« Moli. Aliankar. Nirgui: and Sugun.I SHARDAS tied 125 I have tiie my liusbaud's mother' and his sister" to is side of of my bed. My husband*. * ? The flower blossomed in the vaidt of heaven. the bee distressed.woman-binds these in It a is fair garland. I made of my neighbour' my meal and also of ray mother-wisdom. ' ^fayu. > Jiva.

were : As the reed beat up the warp.* four Vedas are the wiieel. He stretched the warp and took the shuttle. 3. Established religious orders. of which none to his cave'* The Yogi comes not back '° again. then loks Rama bound 6. to the strange^ ^ country. Five Prans — Pran. He set the pegs.* The body of that starch is stiffened. Samnn. weave the name of Hari. ** Human Body. 'Practice of Yoga. fulfilling the purposed He made the ocean of the world a trough : therein he kneads the starch. Weaver'. » Mind. 2. I Jiva. Kabir. Wayan. Apan. : The three loks were made one loom : the warp worked up and down The Eternal Purusha bade me*° Kabir entered^ ^ to sit beside Him. Dyan. on whicli gods. the three none he left free. 5. Sliyam joined* the broken ends. Prikriti. was bound. it is Pew know : that starch. is The One beam work. : • • He lielpcd in Yo:?a.* and when he took the reed. into Light. " ** • Space. Elements. . '* Preferred to be absorbed in Him » • • than to *' sit near by. liodj-. Jiva. 4. As the lord of the three worlds brushed* on the starch. 2. men and Munis are wrapt in meditation. where are five** women. l>ran. .126 SHABDAS / 64 1. Moon* and Sun/ they are two treadles in midocean' the warp is made. The Yogi'* has gone again within the city^'andhas entered there. 66 1. He has gone can tell. Ram Narayan.

vation. 2. 67 1. still the form of seed. O Pandit. Tam. But though the wheel be burnt. it not. * Doinfi^s of mind. bis flag torn. then. 4. will pluck the fruit of the live and 5. * VJho roly npon oeremonials. SUABDAS 3. 4. The Vedas describe many ways I of sal- Kabir says. yet the carpenter* does not die. and flowers of various kinds. This Yogi has an inverted wisdom : his body is black and he knows 3. he will move in Rama and view the three worlds. * Bhagwan. He will live immortal vine and drink from age to age. deadly and immortal. * •K. He its juice. 66 1. question ? Where is mind ? Wiiere is wisdom ? Where Onkar ? Where Sat. . His body 'is visible but remains unseen : therein is a root of constant lives. Kablr says. If thy Bhagwan is in why do you 2. Kabir says. the qualities of the three kinds ? It* bears fruit 3. and staff broken the his skull is shattered. Kal. if my spinning wheel' be not burnt. What do is snared ? know ? Who is released and who 68 L I will spin a thousand threads^. 4. If one knows the fashion of that" Yogi. Raj. No one should settle in the Yogis" city: who settles there becomes a Yogi. 127 is His body is burnt..iIChakkar. This Kali vessel Yug is base: what is in comes out at the spout. "TnioYogi.

128 2. In the one Shabda are six and thirty melodies it makes the inusic that is infinite. then wed me to Wiien lli*8t I set foot in tiie city'. The mouth is the neck. Thou makest melody. O Musician thy music rings out superbly. when Kabir says. Listen O San ts: he who learns tiie secret of this spinning-wheel. They are the wise judges. SHAHDAS OH'ather'. 3. * In the arch of heaven* bright radiance gleamed. 5. 'tis thou art playing. ' Guru. " Within the heart . M ind's object of worship. is applied as rozin. Thou roamestwith it in thy hand. of the mind's pleasure the spinning-wjieel firm. th>self. Then my eyes behehl a wonder (hiugiiter'. 3. pain and siokaess father* oame upon me. Mind. make for me my marriage. lie who sees the spinning-wheel. Till thou find a worthy husband. the ears the shell the SatGuru has set the frets. and . ' * Maya Kal At the time initiation by the Guru. • Ceremonial laws. who gave their mind to the Musician. ' ' >"\lind. will be free from coming and going. was made more Ivabir says. they will die made the spin- ning-wheel firm. 2. ' God. Its melody Alls the eight** heavens. came the to fatlier' tlie and the brother the daughter-in-law. : : Maya 4. the nose the bridge. The tongue is the string. Setting the legs* in the sockets. ' ^. : tiie weds Iiis To the liouse of of the bride«i^room\s father^ bride. the carpen- die. For the sake 6. seeking out a till worthy* husband. All the ter". 69 1. the strain was changed. ' • Brahma. 4. company does not of gods : but one.

as though they had been sown your own O Mind. The water which holds the secret of the paternal seed. the Vedas have created with six Karmas. beast's flesh the food of all : man's none but jackals eat. The water. The thirst of passion and anger has destroyed you : without water you are drowned and dead. why do they not take them when grazing in the fields ? 4. Brahma the potter has : filled the pot* it ? : it appears. is flesh of beast : the blood flesh The 2. O Sants : recite the name of Rama For what you do to gratify your palate. Kabir says. of filth. and you are but a stream 2. water 72 1. 71 1. 3. it vanishes whither field. in that revealed as Amrit on the earth. a heavy penalty must be paid. now goes You in 3. 4.* why do you cry for that which when the world is filled with that water. Hear ever.SHABDAS 129 70 1. and kill the being to make offerings to them. 2. O Chatrik. » This world. The water. your mind cannot see you have known no wisdom at all. wlience all bodies Kabir makes no difference. . But if your gods are true. so is the of one colour. As the of flesli of each is man. « Jlva. : Your eyes are blinded. eat flesh and flsh. crooked ? All ten doors are sunk in hell. that water spring. is far off. is in which Jiva and Shiva dwell. Wliy are your goings crooked. crooked. you make your gods and goddesses.

all will cry " Hence with him. and crows this is It will be food for swine. To the burning 5. the fool does not awake. desire. Through never praising Rama's name many wise men are drowned and dead. burnt. When you are dead. as a deceived by the springe. you will fall helpless into Kabir says. so you gather your wealth with sorrow and care. body's high estate. Kabir says. Estranged from Rama and drunken with the well of Kal.and beyond it tlie relations and friends. 130 3. : tlie 4. why do you forget those days As a bee which forsakes not the honey's sweetness. When you 2. The body. for dogs . yet the of it is dust. 8HABDAS Burnetl. in an unbaked jar. Sitting within a house of sand. lay face downward ? for ten months. you go alone. the earth Like water poured body's high estate. see. the body becomes dust and ashes buried." For who harbours a ghost within his house ? 3. Wiiy do you walk puffed up with pride. witli pride ? witli pride.. swallows it up ' will turn to ashes]: buried. the worms consume it. The wife accompanies her husband up to the threshhold. 5. . This is tlie 4. place you keep your bier : then. hence. last state You may take countless precautions. parrot is Men have got themselves entangled. O Swan. You do not awake nor Kal is O foolish and demented : close upon you. 73 1.

and Sato- When the vessel fools. . 2 H<j has nor 3. Tamo-gun r Shankar. hands nor feet. is the Veda ? or hell ? Who male. and acts as weighman and accountant. Tlif Yogi ' is set so stubbornly on action. He 4. I* know thee' : am absorbed 5. but Rama is the root of 6. Kabir says. no bowl : why should he beg for I salvation ? Thou knowest me. What is the Book who female ? ? What religion A vessel of earth moulded and fashioned— the father's seed entered therein. He has no deed. the sport of the buffoon. O Skin and bone. Abide nor Turk. O 76 Sants : who understands. gunris Hari. Listen.SHABDAS 131 74 1. is perished. though he has neither heaven nor sky nor earth. nor form nor outline. rules as king. there is no creation. This error is a cause of grievous ruin. who is Sudra ? liajo-gunr is Brahma. no devotion and no rites of religion. 1. Mmn^lmrv one* . carries no horn. : This has no root of healing all living. Regard this but as a juggler's trick. in Hama: there is neither Hindu 'Jiva. but Rama per- When vades all. Without market he plies liis trade. he 1. 3. From the one seed the universe was created then who is Brahman. 'Mind. What 2. dung and urine. no virtue. and in thee. are all one. whom will you take to meditate upon ? Tiie Yogi has set up one' to worship. Kabir says. how will you name it ? by your searching you are all astray. no destruction.

? whom men 3. drives with Like a monkey. died Like a lion who. One builds great hopes of himself : but none has foun d the secret of Hari. : Kabir says. 2. Says am weary with repeating this. Like an elephant on a shining marble his tusk at that. Where can the senses find rest V ? Where has he gone.Its SHABDA8 76 1. men. of the juice of After death 4. I Rama. According to of each. sees his reflection and straight jumps in. looking in the water of a well. who caught 77 1. Kabir says. Munis are deceived Maya has set up her show. : She locked them up in the house and bewitched them no wisdom entered their hearts. 2. tliat Like a dog in a house of Iboking-glasses. The play is false. Now I have understood the tricks of Hari's play. : 3. thee ? O thou parrot in the springe. and again In the play of Hari gods. his understanding is the state . 2. 3. You yourself are self -deceived. his feats. whose greed will not let him loose his hand he is caught and led from house to house. but the player is true : such is the faith of sants. barking at illusion. 78 1. Ramanand drank deep Kabir. floor. With beat of drum he displays gathers them up. call Rama in Where are they gone that were wise they were absorbed the song.

4. 3. i Whoever sung its praises with his own tongue. Vishnu. Whose mind is awake. with whom thou art engaged. so they set their love on Him.' That which you seek is not to be found there. Within the Immortal a star appears. 80 1. Kabir says. Surpati and all the kings. There is one who wakes* and one who awakens. Kabir says. Valmiki sowed the field. He alone will understand that word. to be worn by the servants of Hari. . at the last none will be yours. Jaideva spins the thread. O immortal. Brahro. Reciting the name the Munis failed. * 'Guru. .SHABDAS 133 79 1. all the Sants have woven a covering' of many colours. work out your own release. 81 1 ^. Being united as the letters Ra and Ma. Listen. if you do not take this chance to awake. as in a city without inhabitant. XorhintMioHs. consider and find for yourself a refuge: after death where is your house ? O Soul. and Sukdeva picked it. Actions were the cotton seeds. O Sants the assaults of death are : cruel. he is fortunate. : the Formless Kabir weaves the covering. The loom is spread in the three worlds by Brahma. • Chela. Mahesha. While you live. Tell me. It is within the immortal word. The four Vedas are the outspread loom holds the comb. man. whose mouth and heart are one. 3. 2. ' * Bbakti niarg. 3. O 2.* As a guest' in an empty* house.

: is dear to the Yogi. Body.* Thej^ seize on Brahma* and cast into their fire* sacrifice like a fish^ they climb and reach the heavens. is is Flesh eat ' composed of blood and seed that flesh you then unholy. • 1° '1 Seed. and pours forth like rain^' : thereby the body is wasted. life of This flesh. 4. 2. Listen. He is always happy with his principles. the living you strike dead. you are astray. They have Amawas and eclipse always." and Rahu* . 83 1. Within the Trikuti circle the drum sounds. From the lotus-like Trikuti comes water that fills the 5. devours the second day. ' * * or actions. 2. because you know each moment. How solve this wonder V Kabir says. Earth* m ever virgin.^" the subtle body is drenched.^ ° The cow® eats that which issues from the Vedas. They that believe in Sagun pierce the six* circles. hear how it was : formed. and ignorant. and say your slaughter makes it dedicated. understand this : in the mouth of a fair mai- den^ sounds a drum. The 3. 3. Soul. which you call holy.134 SHA. Trikuti. O brother. Six modes Surti. and wash mill' and not bullock.BDAS 82 1. om. . O People. ^ ' Maya. You attack and strike down the cow and cut her fool O not Rama throat to take her life. of worship • Whenever they are Kal. * »' Partly culightened Rules of austerity. in Samadhi. O Sants this perfection subtle body. Om.

fastings. meditate on Rama. 5. this cutting of itself V If by circumcision one becomes Turk. . What has thou given to women to wear ? She from birth is but a Sudra. nothing of Vain-glorious of authority you cised If it is : make me to be circumendure it. what then will be said of your women ? then you still Half the body.SHABDAS 4. as your own. to hell all went who knew not Rama 84 1. your own heart where Paradise ? 6. why never will I came not 3. at the last grieved sore. you do not admit this say your ancestors did so. but Its blood is on your head and upon those who gave to you such teaching. wiiat is this Book that you discourse on : ? You are jangling and wrangling always wisdom do you know. Hindu untl Turk. in Of what value are your calls to prayer. 135 folly O fool. 6. O Pande. By putting on the sacred thread one becomes a Brah- man. your cell ? your dying a tiny Their Vedas and Puranas the Pandits read and the Maulana studies Kabir says. who gnisped not Ramans protection. so the wife is styled : remain Hindu. mind : you deal with violence. 4. 2. Those each moment. God that makes thee to be circumcised. why dost thou eat the f()(Hl she brings. whence have they in comeV : Who is started this path ? Search well your heart. The black age have still gone and the snows of your heart has not grown white. O foolish O Kabir. hairs of youth are fallen : 5. his Koran. your prayers. brother. Who won it ? Leave these distractions. Qazi.

wearing : No one in. they have not found is O Kabir. the rival in the palace the husband's place nor here nor there. 86 1. Pipa. is without. Puriadra. bullocks. not yours. your house is on the cliff's edge astray. ' Narsingh. : all the world's 2. she" who wears woman's form all everywhere : and licks up of as a deer the grass. . ^ Maya. is in who say. Kuvera. Kabir says. Hear. All are following their mind-made religions. Prahlada. all tasted of it. Elephants. It is the deluded The house. Him' whose nails rent the belly of Hirnakush. carriages. Brahma. Nine maunds of tangled thread^ is never straightened : : The wife from birth to birth the tangle grows. bodies made on earth. men and the Munis grew weary not one could ever catch her. in the forest. O Kabir. safely return again. it 2. is constant in the body the body's secret. " This house is mine. : 3. Varuna. Thence you send no money. Robbery 4. death did not spare. you gathered a great store You are 3. ' Karmas. driven from the village and make your abode tied. follows the Guru's sayings all are mad year year out.: 136 SHABDAS 85 1. nor do you 4. O Sants. The wisest 5. and interpret this song. Tn the whole Brahmand Kabir is the only Swan the rest are crows with open beaks. Kabir has one word for all in : you have : built your house water." which you move puffed up with pride. horses.

' Kal. monks like these. O Kabir. that the place of Kal. is the deer : and the mind aims arrows of holiness its will.* to and heaven : whom belongs earth numberless they stand before him with all joined hands. Worldly pleasure at 2. Das Kabir entered there were parted from him. unsounded these splen- dours are thine. None knows what none can discern 8. 87 1. wonderful. 8o«l.' fathomless. He pierced the six circles. of mid-iieiivcii At the door hv halted. 7. Dehli* in the midst. it.: SHABDAS 6. delusion he drove headlong like 4. Passion. : Dehll supposed * in tbe •centre. * : his friends and companions is Rnm is one side and Sham on the other is. Sham. He 3 wields the bow of meditation in the forest of wisdom. The king* awakes with the necklace he binds the source at will. Draughts are played within the heart and the dice birtlis of are cast. practises the arrow of Yoga. Above dart. will this. where tiiere is neither night nor day. The Guru is as polish ou the mirror. : they abide. . avarice. anger. Kabir the hero proclaims this everywhere : Even now be wise. • Maya. and the saints Namdeva and Jaideva No one has any news of them no one knows where . Rum. see a mighty wonder ! Yama brandishes his All the incarnations are his. Proclaim it with every breath. O 10. be from moment to moment : In every quarter of tbe earth are cities with inhabitants. your house is on the cliff's * ed^e : the mind hunts its prey. game. Kabir says. 137 Gorakh and Datta. and pierced the lotus : then the light was manifested. 9.

138 SHABDAS 88 1.'' 89 1. It has no head and no horn and how should it have a : The bones and . its it^ is not game. worship escaped from the noose of Kal. Such meat that it is ever and always offered for sale. wherefore did you grow covetous and lose the gem of this birth? 2. This world is a gambling house. lie will bind and bear you eyes. legs are thrown on the dung-hill it never knew any fire or smoke. After ten months you were brought from your mother'^ womb. your first birth did you sow the seed? The body was fashioned from water and was kept in the tank of fire. 4. O Fortunate. off : and will weep with streaming You who cherished hope of life— Kal has choked your breath. O brother. Dattatriya did not know the secret: he was vainly entangled in his appetites. its belly to see. comes. It is the of it If one quarry in the whole world. 90 1. and again were beset by Maya. . you tiirow the dice. none can describe. it is not game : yet all eat meat. From an infant you was to be will be. Why in the soil of 3. 2. ^ Maya. O Kabir be careful as . iiim alone who has 2. O Sants and Mahants. liave become aged : that which When Yama you 4. The account one opens organs. * A aiiisical mode especially comi»osed by weavers. Kabir ha& sung this Banowri. tail? All Pandits are confused in its pursuit. . is its there is neither liver nor 3.

Vasishtha filled with all knowledge and all mysteries from whom sprang even Rama as disciple. Though |)erfect Bhaktas.-r( all this on 82 1. is vexed: a lie I cannot speak. I saw distressed saw none happy. speak the truth. He foot. strove to make butter for all his : such was the Samadhi lie practised. All are troubled. be he householder. speak of rising and of setting. for this trouble's sake renounced troubled doubled. The Hindus say. " the Turks say " We ourselves will burn up our sins " We trust our Pir. Sanandan. be he recluse. even him Kal did not spare. Trahlada. 2. multiplying their mystic rites and ceremonies they did not know Par-Brahma. Rama. : O Sudama 3. : Maya in his mother's womb. 5. :: : SHABUAS 131^ By churniug water he 3. wh*. wherein does the mind enter? Sanak. each as goes his several road. The Yogi is troubled. brothers. yet had they not mind's secret. Shukacharya 3. who was named Creator. • All whom I body saw. the Jaugani for those who do penances their Hopes and 4. devices of devotion. Kabir says." for their faiths : Both are wrangling stands gazing at the swan Kabir it. . know the mind when it leaves the body. the whole world tu»' u.i> immiIiUmI. 1 : of all who wear Men 2. I trouble thirsty longings beset all hearts no house is void of them. they knew not the mind lovers of Bhakti. Jaideva. is is . vaunted By 4. X ""M \!Ml»:ni^ha. Gorakh could not retain the breath. Think also on these lie things. 91 1..

6. and such are the dealings suffer these illusions ? of tliis iron age. Kabir says. O : Soul. himself 3. O Kabir. liars . Tell me. what is this word Niranjan ? No 2. ' O Sants : let the wise Pandit learn Essence or secret. wander and wander. Narad. suci^ is your world. Brahma who did not Iqiow this mystery. with that mind Sukdeva was enraptured. O Sage. and robbers trust. Liars keep company with deal with robbers. hands. Who 2. The mind. would daily way.Y found much bliss. whose mysteries none knew. no tongue. Shiva. 93 1. evidence of that light. how the If do you meditate on him ? you say. The three worlds are full of such : tliere is none to 94 1. Gopichand 5. Gorakh. Kabir says. SHAH DAS in constant converse with that mind the. : Bharthari. Sanak's company.140 4. where then that dwelling? himself spoke the four Vedas. Listen this knowledge. the living as offerings: and their eyes see nothing. and Shesha in their body saw not that mind. all . 7. no feet. " He is light. no mouth. lifeless They set before the 3. . light is kindled light's He is light " tell me is If from light. Why do you leave the Amrit and drink the poison and bind the counterfeit in your girdle ? They give to thieves the seats of honour and from : 4. The one I^ranjan is in all bodies in him. This is not my The nature stands his of Smriti is known to all ^ : but none under- own heart's Tatwa. the honest hide their face.

Desires. What is the use of ablutions. '^ — Raj. '" Human Maya. . O Jiva ? to to whom : soever thou art merciful. thou art his lord. 2. nor are prevailed on to return. Listen. You paid no heed to my teaching you did not recognise . birth. are gone. and entered only into one? » Body. Who 2. Jiva. " Twice a month. you weep and to what profit ? Wherefore did you cause me tears ? Kabir says. and his misdeeds are hidden. Sat and Tarn. 3. Each day the lion *" stands to fight with the jackal ^\ They are few who interpret the words of Kabir.: SHABDAS 141 95 1. • ' ^ » * * * * Brahma. The frog* sleeps and the snake'' sits on guard. bathe the body with water ? of blood is yet called innocent. the other as the teaching of your pride. 97 1. O men do not fall into the clutch : : of Kal. Allah and Rama are names of thee. With what many lamentations will you weep ! Many 2. 3. * days Musalman who passed the eleven keeps thirty : months over. ** Sound wisdom. Hindus keep the Bkadasi fast on twenty-four the Tell me. will act as ^ : ^ 96 1. Scriptares simply instruct on three qualities Orpan of seiiHOH. Gayatri or ceremonial law. Ve<las and other scriptures. The bullock' calves'-* and the cow ^" remains barren the bull-calf* is milked three times an evening. Now 4. 4. Why bow the shaven head down the earth why The shedder 3. The flesh • Kotwal in such a city ? is spread abroad and the vulture' set on guard The mouse* is a boat and the cat* is boatman. and cleansings of the teeth ? and of what use prostrations in the mosque ? With deceit in his heart one offers prayers: what profits his journey to Mecca ? * 4. Kal* ** Foul understanding.

5. * 8. they are all Thy O Kabir. : I renounce all 2. The name Tell the One is true.: 142 5. Where then was Adam ? Where then Eve ? Where then were Pirs and Prophet ? 3. whence is Paradise? do you use your knife ? And at whose bidding 7. Where then was earth? Where then was sky? Where were Vedas and where Koran ? 4. nor lineage. false ? Who said tliat Vedas and the Book are not ponder. the son of Allah and of Rama. He who is erected mosques in the world Fasting false and Festival of Allah is false. in salutation. 6. seen : 'tis fear of a Whatever. He has neitlier caste. is They are false who do Within all bodies One alone second that destroys. He Religions. . To him should man bow down 6. he is my Guru and my Pir. there see Him: there Karim and Rama. SHABDAS Hari's dwelling is tlie east : Allah's abode is in the is west. to remaining country side? resides in the in neither whom belongs tlie Rama 7. pilgrim-places and the images they have found Him out. 8. The Creator made action His playing Hindu and Turk. has neither day nor night. and others they are useless. Where then was day ? Where then was night then was tiie creation of actions ? ? Where 9. Let but Hari's name be mine. : the two paths. male or female. is created. me. form. 98 1. If God lives in the mosque. Seek Him in your heart. were started. ^ Kabir says.

With rice-milk and sugar and butter you cherished your body. 4.* sister'^ caught the son* and gone 2. when In ropoatod births. The bones burn bundle of grass. 3. Kabir says— This is the power of Hari dwelt in Rama is now *** a bitch's son. though 7.* 3. Now that body has been cast outside. ' wbere go you.Maya. * * ' Mind. • amazement. see the kinship of H&ri. 1 Jiva. O people. •" flod then all relationship vanNhen. Few ' Soul. like deftly 4. Coming and going you have no companion what has come to your troop of stabled elephants? : 6. You were still unsatisfied with the when Yama stalked you like a cat. Kabir says. of his head. dry wood and the hair like a 5. Yama's club strikes the crown 100 1. I* am brother-in-law : Rama brother of my : wife : I am the father and Hari the son. have union with Hudhi. On your head you were wont to tie the turban the gems of that head the crows will tear. The mother* has the daughter. \ut who onco lOl 1. Gazing on it I was filled with can understand this song. A daughter" is born in house of the jugglers. off witii The mother-i?i-law rule in * and the husband's bear the the house. all alone ? Why do you not rouse you and take thought for your house ? 2. * .: SHABDAS 143 99 1. I)o. juice of Maya. ' ThiH means. Attention. Will.siroH * '. Man has not yet awakened. O friend.

Says Kabir. Kabrr's disciple were so before they followed Kabir. one and all. Kabir leaves his shell that bring to Rama ? in Kashi. Hindus believed so. there without dry. 3. is If Mai thai your true abode. then may your death well be at Maghar. Kshatriyas. what the waste land of Maghar. 6. an elephant * enters 3. one will not see death. Maya's sons.144 2. "One who dies at Maghar. . becomes an ass. 4."* Truly you have lost your trust in Rama. they are. He who understands this song % he is the Sant. As water mingles with water. own : we meet them no : 3. Those of our kin are not our more. O sons of a slave girl*. you are simple of understanding. so will Kabir mingle dust. What is Kashi. ' what honour will 1 Kal. They all became delusion's 103 1. The Pandit sits and reads the Purana and discourses of that he has never seen. : 5. must I abuse you ? You should consider the true path and think tliereof. The : 102 1. O people. not even in dream. withHhe 2.* Tliere is is earth. the only Yogi slaves. beside themselves. 5. Dying elsewhere he brings shame on Rama. SHABDAS The earth is sky and sky the mouth of an ant. 5. and Baniyas of these none gave heed to my saying. Kabir says. tank rises on heaving waves water the goose is sporting. All living things and trees are drowned 4. ' * * This song hints about the spiritual union with God. 2. no wind. if only Rama dwells in my heart ? If Dying at Maghar 6. Jiva. Brahmans. As many as are Yogis and Jangam. 4. worthy of all trust. the mountain is flying.

]0 . Numberless lives have been sacrificed to it. When the swan Kabir 4. » aching with scaring* the crows. Kabir says. An unbaked pot retains not water. 3. just like a heron. am full of many How shall I serve and worship thee. The demon It of worshipped 2. * Ceremonial lawg. O men tliat are mine caught in the noose of a scheming witch. Listen. : : whoever comes not from egg nor from womb it has nor soul nor body. 3. how meditate on The thee? 3. fear: she The maiden Jiva shivers and shudders with knows not how her lover* will receive her. departed the body withered. Darshanas. » God. : in the next birth 4. I cross the sea ? 2. who worships the demon becomes demon himself. day* also will pass. all men . wrapt in the cloak of the six h. all are 106 1. how shall sins. doubt has devoured the world it has perished. am a a cat. '< How shall I cross the sea. Only without is am I 1 white. Goats. : Kabir says. and like see it to be contrary and crazed. I O Master. 106 1. My I nature a snake's and is foul. fowls and piglings are offered their turn will come. great sinner. Listen. conscience 4. Old age. The bees' is have flown. gone. this tale is ended.SHABDAS 145 104 J. My arms are says. tlie cranes' have settled: night' 2. » Now Yonth.

I prided myself that my mind renounced all. 6. in deatli. sit in the company of the Sants. and have sown the seed of sin. leavings* of evil* spirits. • Parshad or offerings. * Water of love. you have laden yourself with all these burdens. * ' • Maya or False Guru. Images of gods. *^ In my former birth I vaunted 2. and affairs of your estate. wife. draw near thy protection. what shall be my state ? two. fall You will be swept away ness will disappear and and for your selfishbeneath Yama's club. men eat the 4.146 SHABDAS 107 1. In the eighty-four millions of created beings the world is washed away. your life has passed beneath the yoke. that I left my 3. which is the guilty? for Of the else 5. : Kabir says. You do not whole 2. Lord of my soul. In vain hope of salvation for their lives. Listen. Tell I left Kashi and my knowledge was artless. O Sants to the tail of a dog. For love of riches. Das Kabir to be sore distressed. I draw near to thy presence. me» 4. or art thou unmindful ? Bhagwana. Thou hast made ' God or True Guru. my penances. Nowhere could I see the feet of Hari. family and lived to repeat Rama's name." they are holding fast 108 1. . Faith in dead gods. sou. Without the Husband* you have become an oilman's* bullock. Am 1 a Now Now I O bad servant. Again am I become as a fish in the water. Leaving the husband you are infatuated with worldly pleasures. 3.

the steadfast. fruits. Though the Guru Vasishtha divined the hour. can any erase Karma's writing even to the end of a million ages? Sita wedded Raghunath. 3. None should talk of Parvati as barren. fish. chanting the charm of the Sun. meditating upon the feet of * True path of salvation.) 5. is in Oood deods produce good ^ But mind believes salvation Hari alone. of 4. 4. IIO 1- None can erase his Karma- How 2. it Once on a time his day. secret of Rama's name is other than this.SHABDA8 147 109 1.lie eacli interprets : he calls a rope. But few. By his own knowledge t. All these are tales of the Maker doings of ^ the Karma are different. yet leaving finds* not salvation. Hari sustains all. came to pass. as the water bears up the Kabir proclaims another better* way. yet himself he wore tlie armless form (Buddha. snake which he sees. that be in his turn The body Narada Muni was disguised : he took the form of a monkey. 2. . He whom men smote had call the maker of the three worlds. 5. Men say Kabir has ^one far away. virtue's fruit* Though knowing Hari the mind the best. The it 3. know the truth. Kabir says. The three worlds know the son of Dasaratha. yet at one moment this held not true. nor make : of Shiva a beggar. Bali with violence. Though he tore the arms of Sishupal.

Disputing arose within the mind it : he who can direct finds release. lion. * «jiva.' He who knows the primal teaching. it spreads over earth and In all ten regions its noose * is set : it has beset the soul. in doubt and error perplexed they wander. O Sants and : wise. Kal. Is the place of pilgrimage the greater. . 112 1. who fire is will understand the Veda reversed?^ burning: in In the water* is the blind' eyes there sight. Krodh. •JivaandKal. up the leopard* The crow' has snared the fowler.' the jackal' has eaten up the dog. Lobh. The cow« has eaten up the the deer' has eaten 3. Is 3. »Deva.' the quail' has triumphed over the hawk. Kam. will attain this garb. the greater or That from which he came ? Are the Vedas the greater. One single frog* has eaten : Kabir proclaims aloud up five' serpents. 4. You believe those who are is false : listen. is within the heart go not astray through 2. or He who made them ? Is the mind the greater. Moh. the two* are one together. O Kabir.' The mouse' has eaten up the cat. There sky. 1 Mind.* 2. Ahankar. SHARDAS 111 Is th^r. or he who is its servant ? 118 1. The robber's den folly. or He in whom the mind believed ? Is Rama the greater or he who knoweth Brahma Rama? 4. 2.e a wise Guru and Pandit.10 1. a roof of falsehood.

I 6. Vedas. Brahma established Vishnu is the Veda Shiva spread Yoga : : wide. and Niranjao is its branch The three gods are its twigs and the universe its will find safety. Xine Bhaktis. The One. I Kabir says. falsehood. 4. their hour of death has drawn near. and are 114 1. By the Essential Word alone lieve you : leaves. truth. boasts his 5 Ever they claim respect and renown. . become as parrots. Beand trust therein. they are drowned wliere is no water. 6. 4. all these are cloaks of One goes about with Shabdas. To whom shall blind. carrying poisonous ruler wears light as his form. 5. In prating about the heavens. pilgrimage. 3. In the three worlds and obstructs the doors.: SHABDAS 3. tiie Primal Purusha. Hindus and Turks. can make you fearless : therefore test this minting. is a tree. who has spread his dominion wide. another doings. fastings and alms. Cherishing great conceit of heart. f* Devotion. he has caught the whole The world. Kabir says. I can annul his dominion and speed the soul across this ocean. the Book. 2. Oasting the angle of action. the author of Maya he started all its traffic- kings. speak ? All the world is They keep away from one who speaks the bond-slaves of liars.Tivas are food. both sects. sacrifice and rosary. in the ten directions Yama All . piety.

. 4.: 160 SHABDAS 115 1. Sants. that test of is true. That which remedies this error. Believing desire 3. the beginning : now that error eats up The error when the Guru is found : to reveal the test. that all. came Through pride he posed as Maker. First erred the undivided Brahma. The eiglity-four from that error : that error has misled the world. imagining the existence of his shadow. He 5. and established various scriptures In that same error the whole world errs millions are : that error's secret none has found. wherein souls are lost in vanity. O 2. too has erred. the O brother. is Kabir says. in that shadow he caused desire. and from pride. such is the error in this world. will cease who was from all.

and then again. Kha:If you would know. : The Husband alone is release and lasting forgiveness. Ka:- One may There in 2. Gha:— As one body wastes. He who would eternal. it so. if within the lotus. they write. 3. he comprehends makes his mind's abode heaven. Heart. . : let not the ear receive Then the bird* will range no whither. 4. and one gains the golden colour*. Mind oraoal. let him grasp the song Ga:Obey the words of the Guru another word. who know it. * > The eternal " Reality. its light cannot be quenched. erase. '. revere This Onkar all repeat: but they that this discern are few indeed.CHAUNTISI Onkar* is from eternity : those. auuther appears I'^body within body is stored. Vision. 1. amend your defects else leaving the Husband* you wander in the ten regions. find the flame ^ the incomprehensible. but comprehend- ing the Incomprehensible rests in heaven. * may be alao rendered ' Onkar ia beginning light. so body comes again: and body is laid up within body. be immortal. is As body again * It • dissolved." When the mystic moon' appears.

O conscious soul. where nothing offer there your body and soul. What knowledge you iiave. Leaving why have you let yourself be bound ? JarBurn up this body while still living. If for one moment one gains the vision. abide therein be established there.152 5. ignore the picture wake to Him. picture. 8. Tottering or firm. . the fort* you built will be your fort still. 11. 9. yourself resolve your Seek not to is. 'ra:-- Within the mind is a crooked way open the door and enter the palace. it must all be burned then . CHAUNTISI Na:— All the days and nights are spent in gazing. ' Creator No more birth and death. of love.* : : ^ Universe. * * Your next birbk will be according your deeds. Na:Gazing upon the city doubts. 6. Chha:— All is the King's all : inebriate your soul with Him : blot out other hopes. Jha: Entangled or free where will you go V In wandering search your life will be spent. who made the varied picture. moment he may close his eyes. within the body the light will shine. : A 7.' For Him. 10. After searching through a million Sumerus. then nowhere will you journey. that same Oha:mighty picture^ has been displayed: neglect the view the painter. see. nor seek to escape . burn your youths and follow the rule. with in gazing the eyes grow red. I Once and again the Husband. have given the warning.

'Salvation. Count- less . then will gain the vision of the Merciful. where go they ? The drummer enamoured of his drum. Where nothing is. in The oternal truth Bhakti Marg. 16. and fear again laid up in fear. know. but learn well your goal. of that take knowledge*. Da:See. Vm Tha:The goal' is far off.see. keeps his body hidden in tlie three worlds. Who 17. ' Do not stay the One alone. who has robbed all the wise.CHATNTISI 12. Tha: depths cannot be fathomed. will return to fear. ^ » Kal BrahoKi. temple falls. 15. so consider. be thy name effaced. * ' Three qualitiea. O Nana.Tatis died in the forests. the robber* near: the ever merci- less has paralysed the mind This robber. thence all take birth where nothing All those is : is. a wavering position hut concentrate your mind on . Nana:— The village with inhabitants is far away. Dha: who search. fears fear. O brother wirhout the pilIts^ : lars the 18. finds the True Element^ gains That Element. fear. all is doomed to perish : as you . all Koceive knowledge from that place. He that controls" the ten doors. him as robber. Do not think that God merciful * is terror but believe thao Ho ' in all love. Pa:Prom fear' springs fear : and fear is stored in. Ta: The Three' hidden in will not vanish : from tliein keef» the body the three worlds. By this peace that peace comes. All living died and in a dense throng passed. Step by step gain peace. ia Who 14. 13.

. Moksh Tlie first three are no Maya. Dharam. O brother by serving me you get : nothing at Pha:The taste if you will. Na:Enter the fourth* else you become the ass of Rama and so feed on grass. Pa 22. Kara. in illusion O brother they go. if ' gotxl (Salvation). so cod- He 20. that neglects the will midway self fix his mind upon the summit. ' Ma: he* that is in In the state of Samadhi one suspends all bis actions. one and all is : by wrangling nothing : achieved. of action's fruit 24.15# 19. says. the secret of : in serving me they lost their The mind has grasped the root the secret knows it. CHAUNTISI Dha:— In the middle^ vault sider. Pha says. where there is sin virtue is not. let If one speak. Pa:All commit sin . even now awake morning has come. Leaving the King you made your abode in hell O foolish. Ba :All are wrangling. • Arth. says. * Guru. fruit is far off : will 23. by reason of all the secret Bha:Illusion overflows the world : illusion the near is become far off. Listen. Listen. come in illusion and Ma:By serving Ma. all. : Bha 25. The Sat-Guru not pluck and give you. O brother : none has knowledge of heaven and the realm below.' one finds not all. : : . one do not attain the fourth. renounce and make love increase. is darkness to : as you see. 21. Listen. brother. him speak with meaning you know not.

8a:- A bow* was made with violence arrow all people are afflicted. Listen. the one WarAll cry " He. : the tank and its refreshing cool Sha says. Listen.'' By crying ** He" will nothing be achieved. Listen. > EaI has made a bow. Wa 30. Kba says. Listen. Ra:— One gets entangled in this dispute: name grief and pain will vanish. 31. » : pierced with its Yoga." True : by sayint' "'True " will nothing be achieved.CHAUNTISI 26. 155 Ya:~ Ya* overflows the world: yet Ya world apart. Sha:— None see the tank are one. O brother : ask of the Sat-Guru . is to be from the Ya says. none has knowledge of heaven and the realm below. yourself lisp and yet blame others field. says. He. says. : You 29. O brother : by serving me comes vic- tory. 27. . then come and serve. La:In child isii lisping instruction lisping comes : by this same both work in you will learn truth. O brother : repeat Kama's name and so escape. into the void. victory. Listen. O brother . that by Rama*s Ra 28. 32. O brother : the world is passing away Kha:All say "True.

then He 34. . is in truth is let all receive it : when "He " is. none found the end. that " Tliat " no more.156 CHAUNTISl In the house of Sa the Void takes qualities is : so much not known to any. Ha:— He is -none knows His being the mind believes in them. Ohha: In a - falls. moment it will be blotted who will make you see ? out : when darkness Therefore When darkness fell. 33. : when things are. Kabir proclaimed it beforehand.

and he calls of Hari. "Tis thus he maintains the Bhakti of Bhagwant: be of the hierarchy of Hirnakush. is The services for the departed one at the time of the In the world fire offering his offerings for himself. and again he inakes men do 7. : 4. he reviles. 13. He forsook not the reliance on Rama and Krishna: by reading and study he is become the slave of : : works.: BIPRAMATISI 1. Having washed and bathed he goes proudly when he sees a saint of Vishnu his mind is vexed. He performs works and in runs after works : if any consults him. By being a Brahman. He has no knowledge of Him who is Creator he sits and prates of Karma and Dharma. With his son his wife he eats the leavings of others. 12. is 14. 6. 2. but again foul deeds. like the Chatrik Amawas he worships tiie water: they profess one love but their real are on his lips. but thoughts are on aim 5. Those who believe not those these works. . one knows not Brahm he but brings to his home the gifts of sacriflce. He and is called of high lineage. 11. 8. On the eclipse and at other. 3. he seeks to establish him in works. His works are unclean he eats other's leavings his understanding is denied and to Yama-lok he goes. Gather. to who believe in works. 10. he gives his heart. He is set on gain and allows no partner. : overloaded boat. and hear about the religion of Brahmans without the knowledge of Hari they sink like an all. them : defiled who are Bhagats 9. To him the Name is as a fiery oven.

To call one high.* 8oul. . One potter's wheel made many forms and He is withhis praises in his drowned in the world. 20. the swan leaves and parts from the body. there is but one air. of what caste is it ? Is it black. 19. So he has wrought tlie destruction of tiie world. BIPRAMATISI 16. one low is the talk of fools . white. 27. By all his worsliip not one sin is removed by singing : 17. See the way these foolish miads are revealed. thrust them in. 21. all : for mere naming*s sake men dis- 26. There is but one Earth and one Potter One is the Creator of all. 23. Without inward sight they become the slaves of works. pray. 158 15. female or male this think out. When 28. : in the seed. He has : . He settles him at home like an honest trader : in his secret iieart he robs like a rat. 24. 25. to this house and builds up that. aged or youthful. His acts are devilish but he is called a god: he putes at length but cannot win across this sea. * Literal recognized or understood itw reality. Those who will not heed the warnings. ' One Light pervades call it pearl. They were drowned and could not save themselves by speaking of high and low he perished. further in than before. 22. me. Such is the worship the Brahman pays the gods. one is hands the dice of sin and virtue. Hindu or Turk. All 30. To take tlie name he assumes five postures. 18. red or yellow ? Coloured colourless ? tell or Hot or cold ? ? 29. But so it. . His system abandons not either system he sets fire. one water. To whom shall I speak Kabir Das has seen' : ? Not one pays heed.." Sakhi —They are swept away down their in the current : grasp hands and draw them to the shore.

: KAHARA I 1. The members 8. 3. but do not neglect salvation by the practice of Yoga make perfect your body. of your house will stand and see it. When you draw tight tlie line of salvation. then the great fish will be caught'. 4. 5. keep fixed your roving mind. 6. You that have no Quru. then with this wisdom bind your thought. relax its knot. ^ * Kal. Let not the mind quit the love of devotion. whips will be broken on your back. never sought to know : how should he know you now ? * Undenitandlog attalued. but no one*s intercession brings you release. 7. . Else is the master' very stern he will deal with craft and guile. Bid your mind subdue the mind and re/rain from speaking good words or ill. nor ever 2. yet in your heart unravel sucli tangles as there be. Practise the simple meditation. While in the world. Though misgivings do not now readily assail you.^ fall suppliant at his feet. DcHires. ^ Hurini^ no objeot of worship. so will happiness ever be yours hereafter. You will be bound and slain your all taken all your : : : : exultation vanish. the simple meditation. yourself absorbed in the Guru's words. but he will heed no prayer You were without knowledge. If you would be inebriate with this love. When ill fortune comes upon you. Neglect delight". As you ever see trouble now. and your gaze unwavering.

You have oars. 10. Age.' launch not into the deep. : 14. 13. you always : rode a horse of wood. 16. . The clapping and cymbals make pleasant music all dance to the Kahara measure In whatever colour the groom' comes to the wedding. »° Body. row on why grope along the bank? Remain in the shallows. • of horses. of Rama. The burning sun below. * Bbakti. lest you lose what now you hold. ' \vidiya. Kinds to receive ' more than yon actually can * hold. He who is drunken with the wine he is Kabir's disciple.'* O foolish. the burning sand above. KAHARA He has summoned you. The sugar ^ is melted. 15. Those who have continually performed the ordinances. Whatever sport you made. > Do not attempt * Mul Prikriti. One^ without hands or feet 11. Hnman birth. now this let that be : how can deride be made hereafter ? will Your husband's* mother and his sister' you you will hide your face in shame. nowhere will you find shade: Knowing this bestir yourself why do you not make for yourself some shade ? : 12. therein must the bride® too deck herself. they care not if the wife goes with them no further than the threshold. Your boat* " was good you had no skill to row it how : : : : will you reach the shore ? Kabir says.160 9. \ ^al. 'Body. will seize : upon your body. but he speaks not the boatman bears himself with pride He that lias no provision in liis purse must wander : : helpless to and fro. tlie bag' sags flabbily you never obeyed the advice I gave : You never trained Tazi " and Turki * horses.

The Sat-Guru has given an arrow of love: bis bow and his arrow are strong DasKabir made this Kahara within the Mahara*8 '* measure he abides. 2. Indris. you have no knowledge of the master *. the potter ' makes the pots: but no one is saved in the skinner's ' house. so foolish buffaloes you are and ignorant. Kneading. 'KjilBrahm. ® the starling ^^ is always found : eyes it has. and care : : not at 5. the next your thoughts turn to the Brahman : Set not yourself between the two millstones to be ground to powder : so you will find a nearer restingplace. *Alloternal. '• Mind. O Ruby : as may decide the dispute. ' Brahma. there is no One the furtlier shore ? day through greed you seek a Guru of your caste how can you reach . 4. * and burns botli If boat and oars. hear wisdom.: KAUARA II 1. ' "Sadhns. the landing and crawl where. 8. Qod. 3. It never kept company with the cows ^\ how can you hope it will know the truth ? You did not ask the wayfarer of the way. With the 6. : : » Soul. how can you hope to decide the dispute ? Within one village * dwell five maidens' there too are an elder brother ' and his wife * They strive together. all to love their husband. 7. » 11 . each for her own hand. IndriH. Uaman Oyan body. Ever the weaver ' rises and fills the shuttle : the cloth printer * dances about the court Ever the barber * climbs into the boat. 101 Hear wisdom. best you O Ruby * . • Kal. • * 'Maya. but does not see. You leave landing.

while is the mind within in young ? 3 The teeth your mouth have gone. I have displayed a thousand names it yields a quarter profit day by day. » • Those who rely upon their imperfect Bhakti. Why do you i>ay worship to other gods. have made Rama's name my merchandise. pride and coveting. anger. you have iron teeth within. . Ever you chew the grain of worldly pleasure. To wliomsoever I give a new five seer's weight. The scales are unequal* ters : is but three quardeceived ones beat the drum. O Sants all wisdom is not worth a : : shred. and with Hari keep my shop. and in this Rama I deal. . they gather their bargains and depart deceived. Only half my instructions are followed. A defective soul is unable to receive instruction. he receives but two seers and a half'\ Even if the five seers be corrected. lust. still 4. IV 1. 2. O madman. your hopes are far away. O Sants . 2. What use is being white outside. yet the solace of your heart is doubled Kabir says. Hear. yet the difference' : still • remains. All your body's strength has left you. In repeated births the soul becomes more and more defective. brother. Kabir says. serve the name of Rama He is near. O madman . Hear. 3. • the seer * ' ^ * * Such la said by Yogis and performers of penances. Bhakti. My* I covering is the name of Rama. O madman ? All your hopes of them are false. 4. while you O : are still black within ? it What matters still that your body has grown old.162 KAUARA III 1.

How 4. you knew not it from you. can the penniless be helpful to his fellow vexed at heart with troubles of his own. and look within of Rama awake : They gathered and stored millions upon they went hence with empty hands. As As the parrot is fooled that haunts the : the cotton flew and he has lost his labour. in ? He is With the gem Kabir says. you will not Hyuiuid birth. Without the name the life is lost of Rama. your father and his father's father. Repeat the name Rama. . without the name of Rama.. scmar tree for uotliing. — : KAHAKA 168 1. the name of your mind. millions : yet Your grandfather. race ground of boasting in and them ? family. 2. nor thirst quenched by dew. Relations. and for it loses the poor wits he had. 4. ' passed. your inward eyesight did they leave all this behind ? : why is This world there is but a trafficking in phantoms all at the end nothing at Its birth. they who buried this treasure in the earth Are you too gone 3. its destruction is a thing of a moment : it is as the shadow of a cloud. Without meditation upon is sunk in the deep. As the stomach is not satisfied by pleasant taste alone. the drunkard who pays out money from his gir- dle. where is the Kabir says. ? blind as they were. Rama all wisdom VI 1. find so the tester snatched your hand. kinsmen. its secret the When this chance' has gem again. 3. 2.

Water. all How 3. within the cave. is perishing : Kabir says. 4. Without. Munis. 2. Das Kabir in VIII. ". and sky will : the moon and mighty heroes This will vanish. within you rob the house. air. remember Rama sit . men. 1. All the world will perish.: : 164 KAHARA VII 1. rings in your ears. hear this that I proclaim aloud. 4. : perfection falls to this " wel- Saying " All's well " the world fare " is a noose of Kal. far shall I : count them ? They are endless millvanish ions all have tasted death. . 2 Mind. With shaven head you swollen with pride. The bliss (of Hari) and the peace either given ? (of Allah) : tell me» to whom was In coming and in going twice were they plundered all 2. 1 Body. Jatis : Pirs. will rest Fearless there in the Guru's city sleeps peace. Bestir yourself. you have besmeared yourself with ashes but within. but the Immortal Rama abides. : In your village dwells a proud mendicant lust. the dweller at the heart of all. : Gods. 3. lair : all your Who knows unmoved. filled with self. with pride and Enticement will bear you away to her renown wilj be no more. that will vanish the lot of none. that they had was snatched away. Auliya and Mirs were born into the world.

of true understanding. will break and take. that same body the and 4. a pitcher of water. vulture's But dead. This day or that. though your wealth be counted in millions. so all will be. its llesh is beak rifles rent by the jackals. covering a single sheet' : so men speak of me as Unity. my name in Where are night are alike I Rama the King. else death. be he a king or be he a beggar. Whoever comes near. will hurry you out nor suffer your stay a moment longer. I am not male is : and female the world me. their fears begin your boast. and none consents to touch it. 3. as the ray of the Moon age. nor aged in all : with mo is no disciple. Your very armlet they 2. 3. Prikriti. : I live the form of : the three qualities I deal with 4. and day. One unbounded. doubt would flee away. fn all I am— and am that. of am one likeness . this is the fashion of the body : death comes. O Sants : they are void of wisdom. Listen.: KAUAKA 165 IX 1. Me they pronounce now this. . none understand . You were nice in anointing your body with sandal you wore on your neck an ivory circlet. without in I limit. now My 2. is not. X 1. : When your this family that is breath comes short. Kabir says. O Fool. am neither sent nor summoned: I am in untrammelled. I am neither babe.

the house in the end is burnt up with fire. slept together.. : : IW 5. 2. you and my My father's^ brother's wife wives are two". While the breath far distant. and Munis XI. : » Jiva. * yet he As each has seen the Guru's but few have grasped 6. This Maya is mad for Raghunath. 'Eternal Purusha. : my husband's When 3. splendour. myself and both vanished. 4. searched. you long for union you slept the whole world vanished. ' Bhaktani and Bhaktl ' '" Adi Maya. • Brahra. men. When the breathing ceases. My mother® died and my father me : : the tank^ ° that was made vanished with them. so he speaks its truth. . I reached my husband's land. is within the body. my folk^\ my is family. then the world's nature was made clear to me. Maya. 1. and she goes forth to hunt her prey. The wise and polished she chose out and slew not one has she spared of all. etc. Idled and so all died to vanished together. and you husband vanished away. ^ XII 1. : when When you came. all ^i those who established rituals. » Maya. * Ten doors. so long peace * Kabir says. weaves his web in ten * places. The diamond Of Hari. for of the mind received a hundred facets of the cutting even the cost was not made. * KAHARA The weaver knows not loom • nor warp. the whom gods. friends of Kabir have found some trace. •Maya's actions. Ceremonial law. O sister' of my husband. " Body.

Listen. in She slew the Jangara 3. The Pandit she slew when expounding his texts. 167 The recluse (silent). 4. On the self-controlled she cast her bridle. Shringi the Rishi she slew in the forest and clove the head in 5. his jungle. . O Sants: when she approaches. Kabir says.KAHARA 2. : In the house of Sakat she ruled the household but is a slave to the devoted of Hari. though he had abjured the favours of Maya. drive her away. the ascetic she slew. The Pande she slew while reading his Vedas. turned M uchandar Nath away and shunned her even : Singhal he was overwhelmed. of Brahma. in his the Yogi deep meditation. the Swami performing his worship. the brave.

breath. Those who have beaten out the music of Meru-daiid. 6 Kal Des. rain pours forest down in ceaseless in all streams. The fire of Brahma was manifested tlie : in them upward five* and downward passes 4. Whoso hungers Kabir says. 2. Nine' channels are the abode of uncleanness: maidens go in company to see. If the Sat-Guru unveil for you the truth thereof. and the cleansing air bears away all foulness. of it. 7. few have conceived the perfection 2. 6 Maya Des. Brahma would drink all its perfume. No trees are there. never forsake your meditation at his feet. it. » . They who learn the love of Sri Basant but with their lips and straightway lose it.BASANT 1. 3. Where spring Where fire as where the glades. 6. grows green its eighteen 3. would find the eighty-four million Jivas fain would enter there. the devotees. have burnt up all their desires in the eight-leaved lotus. Where unrestrained the waters well up within. " 6 Dyal Des. so II 1. for the fruit of that eternal world. ' Five senses. like bees. Nine doors of body. Sanak Sananda. Siva and 5. again and again Yama meets them at the journey's end. * holds sway the twelve months through. there. shall he taste let him understand. yet heaven is bright with blossom . 4.

ItW fills The music seventy * of the iatioite all the ait* : two and flower of 6. ' : upon the loom (J. Kabir says. They have decked themselves with veils** of many Five. * " Brahma. the pin * is thin. 4.BASANT 5. Maya and Brahma. Ganga. »• ^* ' * Bones. Those who are wise. My eyesight is gone from painting with antimony my youth is gone with snaring lovers. * Ligaments. Five senses. To greet 2. Ill 1. Behold the servants of Hari. Jiva. Jiva. M ay a. 1 make my prey: lur those who are foolish 1 deck me with charms. The sight men cast dust upon their bodies. woman in so fair as I?" : My teeth are gone with chewing betel my hair is 3. Kabir says.'" colours. The old witch*' laughs to herself as she says. Three hundred and sixty" threads are stretched: they are tied with two and seventy knots^. ' * * * '" >' ' Body. « Three qualities. it dances and plays the dancer** her feet' are moving. 'I am ever young: what 2. Now grant me to wear the garment of spring time. Through the pipes' comes a ceaseless murmur: the thee. twenty-flve. The loom' is long. " JIva. 7. At Hari*8 feet Kabir sings his song. O 5. 5 Elements and 25 Prlkirtis. IV 1. 3. The old witch sings for joy: son '® and husband ^ she has eaten and there she sits. and ten doors are there: five maidens*' face each other there. 4. Mehtar^ have I come. 'Arteries. fallen with bathing : * * Followers of various rellgioim Pha(?o\va. Garbs or bodies. the thread * is old and tied upon three* pegs. 7. Above weaver's wife* sits crouching there. as a the forest that blooms but for a day. . • Maya. of Maya has bewitched you. that ask as their Holi gift * a house in heaven. 6.

is 5. accepts and eats a big pitcher* and goes for water. At. came in the guise of Padmani : she is a serpent.*" Stale' 3. Sweeps the world. First she Hari : through the 3. and iier husband a boy: the darker the night. : of their own strength none can VI 1. : thia 1 " Maya. rice my husband : he takes 4. The assembled gods gave her four ages was she with Hari. " Karraas of his past birth. I can 5. She is grown woman. daylight comes. I " subdued him. 4. to 2.dawn he rises and sweeps the courtyard*: he takes a great basket' and removes the cow-dung. O Pandit.170 BASAI^T 1. read the riddle of her^ wlio was unmarried. * * * Destroys the world. Actions. Mother. (Literally "to the side of my bed. Brahma. Kabir says woman's ^ These are tiie doings of Hari husband knows not shame. 3 • Through Kal.") . I have tied take and my sell : husband to my apron strings' him from market to market. Busy in ablutions and pilgrimages. remaining virgin. the brighter her lustre. Kabir says. .wife that preys upon the world. She the whole world's darling sJay her. my husband' till is tractable indeed: he toila at his work* 2.

Wayo. within : mv very house tlie violent 2. To one she gives bliss and to another grief. my Love. : 5. No one considers or cares for folly. . now she destroys 4. She is five 3. where these herons glut themselves. She rings out uncertain music and now she saves. and has five* hands. the woman sports there 2. A branch in her* iiand : to slielter her. Tej. Says Kabir. Every one thinks but of viewing 7. There are millions therefore it Every- 9. is So none can grasp the form that 8. goes unveiled is this unreal one beloved. • Akash." 10. : She wears no garment. all this. O friend. this restJess woman ^ rises quarrel grows and attacks me. but one Jiva only cries "O Love. of hunters. whence 6. she is tall. While still midway they expect the goal them the Jiva is shaken to pieces. One. this present hour decided. Water and Prithwi. ' iMaya • 25 Prikritis. From king to beggar are grinning and laughing. : These These twenty-five point different ways point out others still. have twenty-five' to iielp them. and others and among 4. His die cast once for all. the servant of servants. Each grudges if it be not satisfied.: BASANT 171 VII 1. can come peace and rest ? Tell me. What's to come. is Says Kabir. he that is learned let him unravel this. VIII 1. but declare it far off. one. : above riches 3. They search not within.

Recite the you would gain the shore. Siva is drunken in obeisance of Hari. 4. who took birth I saw Sing the name of Rama. 3. is drunk in his austerity. Kashayapa. Rama Beuu. 7. Delay no more. The Yogi is drunk in his meditation. in the Kali Yuga drunken are Jaideo and Nama. Hanuman 7. the Qazi drunken with doing his justice. The worldly are drunk in the stream of Maya. The Maulvi 5. the Sanyasi drunken with thought of " I. 3. This roaming mind pursues ever low aims : 9. race Bali. Drunken are Sukhdeo. All. . Prithu gone. Udho and drunken with joy in his tail. Kans are gone: Duryodhan is gone: his if perished. 6. 8. Gopi Ohand performed his Yoga fully: Ravan was killed in the act of desire. Kabir says. The ascetic 4. 2. So is this of priceless name 2. i^ kraura. 1. Bali these all were choked in the stream of Yama. is is body swept away. and plunders their house. the Pandit drunken with reading Puranas. who ruled the earth : Bikram is gone not one remained. . as the secret of his house was the death of Ravan. their retinue hence. none awoke : the thief is upon them. Hanuman. stand. Janak. Kabir says. to see and under: 6." is drunk in reading the Koran. All are drunk. passing away.: 172 BASANT IX 1. The six great potentates are gone. The Smriti and Vedas have declared the truth. Sing the name of Rama. O swept man. the kings drunken with pride.

perfume. * A white-footed deer generally known as Nilgai. Give up Pakhandas and heed fall my words: : else you will into Yama's hands. 9. as one seeks the company of a harlot. they wandered Bhaktat. leaves : 3. not enter there ? is 7. . ways your people are fearless before you theremy mind too is bold to approach you. Hari was gracious and disclosed the secret. In all fore 5. 7. longs to make them go astray. O Siva. of water. ** Where I am. is is it thus . sandal. this speaks Kabir. : : : . 2. blame is his Lord's. Wherever a man has set his heart. 5. All offer uuguents.' 3. No one The observes my saying : men drown themselves in a stream 2. 4. Bacli* claims honour for his own and lying device* are taken for truth. Nothing does a liar ever achieve so I warn you hear. 6. Men like and died ' never truly searched a Rojh* in the forest. will it dies. 4.BASANT 173 XI 1. XII 1. Bach god. the 8. when the Jiva say. Kabir says. every house Smriti and Puranas are chanted. : Our children* have this knowledge only : to you it be- 6. In temples of every kind the food is offered the people : of the city cry aloud to you. not his the fault. why thought of second ? " Pour days possess your soul in patience that which : he sees. ye shameless.you make Kaslii vour owu betel V Tiie time in come to tliiok thereof. ' ^ Who has no husband. O Siva. Should he suffer loss therein. blind follow the blind. So undiscerning are they the husband stands near and they do not know him.

she has decked herself with colours. 4. of this birth So the player sets her play the chance : : comes never again. she is dyed in varied veil is adorned as 3. has she A body as the moon. Gorakh. This player makes her play. to player. munis. the eyes of a deer unveiled the gem upon her brow. the throw of every feet that walk She has cast ignorance before them the can walk no more. S. ! the whole world sporting plays the temptress. turned away backward She ran in pursuit of Siva and Brahma and made both gift^ her captives She took from them the Holi eluded them. Lithe as a leopard. . with the Maya 2. men. deities. 7. a beautiful maiden. at this gaming what hope then Sanak. and Vyasa Gods. gait of a young elephant. Her delusion. of Narada and hid slie herself from Triumphing in her triumph with a mocking smile. Datta. enamoured of her she All the Yatis and Satis were : : walks as a young elephant. she has taken captive.: : CHANCHARl 1. She blackened the face his eyes. Sanandan. the excellence of Her wondrous beauty of form and her grace are beyond all telling. lost : have others? ^ Phagowa. 5. and straightway The song of all celestial flUed the air and entranced the ear fit who heard. ^.

On one side stand gods. They alone were saved. on the other she alone Her glance seal 00 12. fell on them. and then withdrew her hand holds She has formed a lake the three qualities of wisdom and in She drew after her Siva and Brahma and lures away all others with her. she drew on all : none went without Indra and Krishna were standing at her door. All that were she trapped and line in her veil enmeshed th^m. Black was the her mark. will. 13. their eyes hungry with longing : Kabir says. 11. men and munis. 10.: : : CHANCHARI 9. found no entrance. she spared none. she set one all. I 175 Filled full of empty love she rests her syringe on her breast She made all captive to her with backward glances. in whom desire .

Even so see thou delusion Know this. O mind distraught. 2. ^ The iron hook with which elephants are driven. O mind distraught. 5. to the ankus^ bows fist his head: Know : this. Without foundation is the temple Know this. fills his with dainties O mind : dis- He 7. II Burn up Therein all this is world's desire : O mind distraught. The monkey traught . worse or better . O arm and grasps them mind distraught. O mind distraught. : : 3. O mind dis. taken : O mind And 6.: CHANCHARI 1. Know this. O mind distraught. O mind dis- From house 9. : sorrow. Tis but the model of an elephant O mind distraught The Creator has but drawn a picture Know this. the springe catches O mind distraught. of Nothing he knows traught. What sense is pride of wealth or body : O mind dis- traught ? These are a prize for earth and earthworms : this. grievous trouble Know this. O Of brick wherein no earth is kneaded mind distraught. to house he has to dance : Know this. stretches out his this. mind distraught. O mind distraught. As a parrot. : traught. . : : 4. is Blinded by lust the elephant traught. Know Despair of escape takes hold of him : O mind distraught. Know dis- O mind distraught. From house to house lie gets but blows : O 8.

O mind dis- traught. O mind dis- As he comes. O mind dis- Countless the sacred streams to bathe traught. I-: . where in is no water : O O mind mind dis• traught. dis- Says Kabir. the world's deluded Hari's service th<\v deserted : O Know mind distraught. dis- traught. : What use can it make of learning O mind distrauglit ? At the last the cat devours it. O O mind mind Many 13. 12 so he departeth : Know this. O mind distraught. Set thyself traught. 11. The guest that comes traught to liouse deserted.OHANCHARI 10. this. 14. Know tliis. in. Men are drowned. distraught. II 177. Rama's vessel : Know : this. the deities to worsiiip : Know this.

. sleep. is Mansarowar. in lives in all. 2. all.'^ all. fruitless searching. they are beguiled. 7. far distant. O Rama that lives While one watches. O Rama that in If one watciies.' lives in all. he escapes him. comes the robber. O Rama that O Swan. O Rama that lives warned. As one churns that lives in curds. 'twill be far.^ in all. O Rama O Rama that lives in all. 4. O Rama that lives To-day the goal' in all. 3. 1 you were a precious jewel. All five senses. 3 ' " Salvation. ^ Niran jail's. is close beside you. O Rama that lives To-morrow in all. I Within you. in all. You waste your eyes that 5. O Rama that enter.BELI 1. so you churned terror. my warning. You made your whole abode« the lives in all. 6. O Rama that lives O Rama that Your home is in a stranger's' country. O Rama that 1 jiva. you did not heed lives in all. is insensible as marble. 1 j^al. Desires. Swau. O Rama The Swan all. O Rama that lives * Those who in all. lives in The pure word cannot pierce and lives in all. churn.

Five bhutuk Indrib. . Made 10. for your own error. () Kama that Within the lake' the in all. all.0 Sants.I BBLI 8. for yourself easy tradiiij. traffic.ijr. in all. Says Kabir. O Rama O Rama Your bales had been tiiat lives in all. O Rama O Rama that that lives in all.* lives in all. . now hearken. O Rama in all. so they have destroyed the body. ^ "• Fivo i'rauK and four Antahkarans. lives in all. long farewell took of his fellow. While in the way the merchants «iuarielled. so Blame not me in all. Laden with goods that lives in that lives in all. finite.s/jnnr. that lives in all. ' Claimauts of his body 'Body. that lives in all. 12. lire is kindled. you received. And liJ. of priceless treasure. 11.'. and turned to ashes. O Rama O Rama O Kama that \ Nine^ porters bear with them ten' burdens. iive^ merchants travelled. is burned. 17d As you did. Swan dcpartin. hi bitter grief the in all. O Rama that lives in all. Had you but made Rama's name your that lives in all. O Rama that lives that Discern ye lives ' now 'twixt good and evil. 9. O Rama that O Kama lives The lake 15. O Rama lives in all. O Ixania Miat lives A M. O Rama that lives and chose the tiiis You left the all.

O Rama that lives in all. O Rama O Rama O Rama tliat lives You 2 believed that lives iu all. my Guru has assured me. O Sants. O Rama O Rama O Rama Though at 7. is Bhagwat.BELI 1. to your deluding. find O Rama O Rama lives in all. Such are Vedas. that All is found in this form only. and such lives in all. that lives in all. You have You will raised your fort of cowdung. Think not then to search hereafter. led astray by Smriti. believes and entangled. 11 You were in all. Says Kabir. These are in all. ' let no snare be woven. in patience. now hearken. O Rama that lives in all. is that lives that lives One 3. possess your soul lives in all. 6. By what searching can one lives iu all. first the mind is shamed.' O Rama that that So 1. . lives in all. lives in all. Him ? that that Hear. like the fisher's angle. soon forsake the battle. O Rama that lives Shastras. O Rama in all. O Rama lives in all. O Rama that Near you in all. 'k Him by wisdom's strength none reaches. O Rama that lives that in all. 8.

9. weeded. power resistless. The companies of Bralima and Sanaka. O Soul forsaken. was ever harrowed. O Soul for- !2. seven'* seeds Tlie field* were planted. is. From this braucli of oleander." forsaken. ' • • Desires. 13. Body and mind. Srutis. empty. So they find the King" in worship. tasteth. In Asarh* montli came the winter. O Soul forsaken. There is neither night nor daylight." A» soon as one was born. O Soul forsaken. There is neither air nor water. O Soul forsaken. When of this my fruit Ik. Object of worship. Soul forsaken That flower is the Bhakta's worship. O Soul forsaken. O Soul forsaken. Ever sprang new forsaken. O Soul forsaken. O Soul forsaken. O Soul forsaken. Actions.BIRHULI 1." > » * * * * Or **8oul sick with longing. This world. heeds no antidote" for poisons. O Soul forsaken. its O Soul forsaken. O Soul Still 'tis® empty. O Soul forsaken. Maya. O Soul leaves. Why do you refuse the harvest? O Soul forsaken. still 'tis still All the three worlds 7. . 3. Birth after l>lrtl> nm' fruit'' von iralhrred. 6. endlessly of Yoga. O Soul forsaken. 2. Thus the 5. 10. O Soul forsaken Have spoken 4.^ Neither root. O Soul forsaken. O Soul forsaken. nor tree. the truth he findeth. O Soul forsaken. this universe the flower O O Soul forsaken. Goremonials. '" '* Now mtxlcH of wofHliip. 11. A fleld of poison*" you have planted. Only one fair flower^ blossomed. The charmer owns saken. are empty. O Soul forsaken. O Soul forsaken. Neither end nor yet beginning. By the Sants It the flower is gathered. new branches. Says Kabir. nor branches. »» Ho born again. And 8.

where are no five elements. tiiere one who 3. Munis. 9. ' won.. 1 Pradhan. All Gandharvas. ^ Vedas. longing its peg. * Fourteen sciences. Where sin and virtue form the two supports and Maya lias set it on Meru mountain. no twilight. never a one 7. \. Sharda. 1 ^i^^f . 5. Desire swinging.' the four. Good deeds and bad are made the ropes. There swing Biranchi. gripped by it does not swing ? it is that sets the two hands. stable. 2. Seek with the Sadhus and share their will turn again and enter. the moon. swing therein: there swing Surpati and Indra. swung as Goviud.* the one and twenty. •* the three worlds there are set is Search out and see the four creations. The whole world swings in the swing of delusion. Exiled thence. where goes the Jiva ? Where is no moon. Mahesha and Munis: there swing the sun. no night.. : Search these and find Khandas and Brahmanda nor did the six Darshauas find release. 5 bhubs. 5 prans. Himself took form and there he 6. The six. He who is Formless. " " Elements :— 5 tanmatras. 1 . Take counsel with the Sant and Sadhu when freedom's : 8." fourteen. raknti. no sun. so Dai'shaiias. behold it. death. so you wandered you on the earth. swing therein : there swing Vyasaand Phan indra. destruction are not.: HINDOLA I 1. the twisting ropes are worldly pleasures. seated in the seat of actions. for many ages' passing. > vision. is Tliere.' the seven. there but few sants attain. Narada. 4 antahkaraus. Where famine.

4. 183 The swinging holds no and wise. O Yadava T king Ivabir cries. Ill 1.HINDOLA 10. Grant ray prayer. beholds it all. tlirougli tlie four ages. Coveting and desire set a swing. Night and day tiie swing swings ever. aeons passed paid heed. Now it swings high and now swings low. I. thus the mind has is The Jivas 2.livas swinging alas : Ravi's son' pursued and took thom. swinging through the ages. ' is swinging : the Swan Kabir Tho mesRongep of doath. Hari has taken form. who finds fears for him. II 1. each year's rains. To 2. coraes never again to swing. Gopal. Countless ages. who is a Sant the true Siikrit. Hari has set dance awhirl. 3.* yet the mind leaves not its craving. quencli his longing for that swinging. Of this sw4ng : I live in terror : liold me fast. that may find thy refuge. Wise men swing there in their wisdom : the kings and peoples swing. wiio lias ever found the wisdom ? Swinging. Says Kabir. of all the world are swinging : nowhere a fnin abode. 3. and now unwitting bears to heaven. . Making his of many forms his picture. Harl. Sun and Moon swing there together no one found : the secret out. : ! not yet has one Kart h and sky swing there together : there the air and waters swing. its side-posts. Kighty-four* millions . Delusion's swing so well deludes and can stay his : swinging.

Kabir says. the Brahmanas and Upanishads there are references to Vak. My word is from eternity.SAKHIS 1. He who has not the real word. 3. Hearing do not pass it by. 7. On thy sixth" clay I awoke. it is wise ^f^ Wf ^ ^? to confess that all things are one. In the Vedic hymns. compare with other passages from Heraclitus Sakhi " 4. their work was : perfected. is blind. The word lias entered into the Jiva. ' It will ' all " is vanity. and some have ' resigned dominion They who have discerned the word. bear fruit within. the author of the fourth Gospel. If thou wouldst know the real essence. Beaten by the word some have fallen. oft ^3:^? fr^ ^T Tor Tof %!. tlien there was none. Tndri. TJiere are words many and various churn and extract the real word. When tliou' wast free from biitli. any more than Vak and Shabda are Nor does it seem probable that Kabirs' teaching was identical. then he strays aimlessly this way and that." Or. Man Body.* Jiva. life he lives. 2. whatever may have been the fact with regard to the later literature of the Panth. Harlsh Chandra. Certainly the two conceptions are not identical. personified as a goddess in Hymn 10 of the Rig Veda: but whether anything like a continuous development of a Logos conception can be traced down is far from certain. meditate tliereon moment the outward Aftayan. then test the word.% ^\'% ^?r! '^fS^ ^SS^ 5W5[T It is impossible not to recall the long history and f^reat significance of the similar conception in western thought from Heraclitus through the Stoics to Philo of ( Alexandria and thence into Christian thought. ' 5. Heraclitus' lost book opens with the words—" Having hearkened not unto me but to the Logos. an accursed Witliout the word consciousness : 6. one go ? whither shouldst If one find not the door of the word. It is a basket for flowers but the horse* has eaten np : the ghU* 4. ^ - . influenced or inspired by Christian teaching. Tell me. Wliither dost thou stray ? The word is mine and thou art of the word. . My word is from eternity by moment.

Furnish you with provision here is difficult. 11.8. Body. ' Jiva.' how can I O O Swan.' pearls* describe tliee ? When 15. he will drink perforce. O Swan.* then I will sing loving praise of thee. one be really thirsty. 12. when darkness falls and day is over. the way before you neither All were going to buy in heaven. The Swan departs from the lake. Jhe secret of which he knows not? Swan. but now thy steps are slow. .SAKHIS 8. 17. do not ask others to give you to drink. heaped on a golden dish. but there is trader nor market. Where. they feed in tiic same tank. 10. tney cannot make provision. 'Trnotoachinj. then know that If Jiva well. * By following other masters. If you know your Jiva as your own. Why If go about offering water? In every house is a flowing sea. thou comest in prosperity to the t&nk.* thou didst take another 16. the same dwelling. you regard your own honour. What will he do with that. you know him as your very master. thou love. 185 Those who did not make provision reached a town and city. are for sale. 14. wast strong. Kabir proclaims aloud. The Swan and tho lieron to tiic eye are of one colour. thou art all of the colour of gold. then seek that Jiva's good. If Such a guest as Jiva will not be found a second time. Stained with various colours. : ^. Ever the same door. But in knowing the milk from water the heron is revealed at once. * * Pure and unstained. the body is left empty. 13.

'* Tell me. * Who sits with sensation stilled. one piece of the machine is gone. . Life is lost in covetousness vice has devoured virtue. By taking five elements the body was made. given over to the doing of deeds. . There are a million hunters. Pandit. There are but few who find the secret. ^ ' ' Jiva. The drop of yellow rain brings mildew : Kabir says. there is one hunter. girt with my armies before him. SAKUIS Wherefore is the doe* so starved? She feeds by the^ pool crowned with green pasture. How shall 19. Of what colour is the soul ? Seek to discern that. Kal. It caa be found through the Guru's instructions. The Guru's word is the proof. if it be under- stood. is the pandit and the books he reads. but one doe. I. 25. What use 22. On him who speaks but half of half. 20. what was done ? In the bondage of deeds it is known as Jiva the Jiva : 27. 21. Within these five elements is the abode of that which is is hidden. the whole is rendered useless. on him I look with : : wrath. which is greater. In the state o( Saraadhi. : th^re as (purifying) borax. 186 18. 24. The half of a Sakhi completes the work. the windows of his body filled with light In his heart I reside. cried"!. Colours spring from colours yet all colours are but one.. she escape their shafts ? The three worlds are a cage virtue and vice a net. the word or the Jiva ? To this figure of five elements the name of man is given.' in sidelong posture. 28. But few see 26. All souls became a prey. this. though night be joined to day ? A figure of five elements was fashioned : it forthwith 23. The soul (enlightened) is as molten (gold) the word is If . The body received them.

yet the face cannot be Then only 30. load their oxen no more. tlie name is of that tree. the word ": but that word : is with- out form. " O Kabir. 33. not slay the hving Jiva : useless. by that the foolish too have gone. and the arm of a mighty man : Serve such amaster\ on whose very shadow you may be upborne. 32. There the foothold even of the ant is not sure. restrain thy cut." The house of Kabir is on the mountain peak. your feet be weary. All say. Tiie word. it is grasped by perceiving it and testing. village on a high hill. has never seen that country and yet speaks a fool. The sandal Every hair enter * is wrapped with snakes: what can the in sandal do ? is steeped poison : where can the nwrit in ? Follow God alone. is a mirror. There without flowers the bee sucks honey tell me : The tongue cannot utter 36. when doubt has vanished from the heart. He who of it He 35. the Jiva will be in the power of another. If your provision fail. and yet goes offering camphor is ** for sale. 187 Within the heart seen. By the path the Pandits went. 37.SAKHIS 29. will the face be seen. fragrance: on thy account the after deatii all will |)rove wood Do 38. . Rama's cliff is very high thereon Kabir has climbed. Sandal. there^ : : A 31. They say to me. men 34. The master dwells on the mountain top and liis liome above the horses of the sky (lightning). come down you have with you neither provision nor guide. himself eats salt. where the path is winding.

' ^ * * ' ' Stones. 4 Antah Karan : Man.* dogs* see and bark. 42. The Ohdkor trusting upon the Moon swallows the What 41. The hare has fallen into a pit : now far away he To whom 45. What sweetness is there in the live coal. 5 Gayan Indris. doubt did not vanish.: 188 39. yet the Ohakor' swallows it. Kabir says. lot. : They sway to and fro in the struggling twilight no single one escaped. following its nature. Lord there fine. Such is the state of the prey. SAKHIS Placed on the slab of Samsan* all forms' (stones) are of one colour Kabir says. it has seized. Yet his flesh decayed and mingled with the dust.' Molasses. 40. Budh. ravines. Running from the forest the hare fell among the : Even Gorakh was caught 43. Jiva False Gurus. and eats live-coals at the full moon. though of the many garbs is were worn. 44. O Kabir. A Greek partridge. though his body gleamed with much rubbing. burning coal. — ' ' * . It is said that it lives upon moonbeams. Chit. It burns not : so great a thing is love.'' A kind of stone = Maya. 5 Karam Indris. 2 Maya I and my. Without the knowledge ing barrier within. in the city of death: who then can be called pious ? Gorakh was in love with his devotions he would not allow his dead body to be burned. 47. a divid- Without fine the world imposed and sixteen' ' fines are levied. bewails his 40. Ahankar. will tlie hare tell his troubles ? Who will understand tlie hare ? For many days he wandered and performed ^amadhi. The Divider ' is covetous : sugar is sweeter than gur. it does not let go. though tongue and beak be scorched.

:

SAKHIS
48.

18(>'

In the

sceDted sandal
:

forest of

Malaya-gar other

trees are hidden

Though
49.

tliey

take the

name

of

sandal, yet are they

In the scent

not true Malaya-gar wood. of the sandal forest

of

Malaya-gar

the Dhak' and the Palas were steeped. But the bamboo-tree was never scented, though age
after age it stood so close. Walking and walking the feet grew weary, the
is

50.

city

yet nine kos.

51.

made midway, tell me, who is at fault ? Dusk fell, the day was over, evening came at last Engaged with many lovers, the harlot remained
If

a halt be

barren.
52.

The mind

Whither shall I go ? " And conscious " thought, Whither shall I go ? After six months of travel, still the village is a mile
cries,
**
*'

distant,
53.

They renounced

54.

their households and became udasi^ they entered the forest to do penance. The worn out body died : and she' who sells the betels, picked and ate it. For those who understand the name of Rama, for

:

them the cage wears

thin

:

Sleep comes not upon their eyes, nor does the flesh thicken upon their bodies.
55.

Those who are steeped in the juice of Rama, their tree will never wither. No longer are they aware of aught such men know
:

nor pain nor pleasure.
56.
If

the

mango and
:

the maulsi tree be cut they bear no

fruit

the

slit

ear will not heal.
if

O
57.

Gorakh, whose renown remains,
not the song ?

he understands

The Jiva is like the paras, the world is like the iron The ixiras begets the pains : the tester is the mint
:

(of truth).
'

Butea frondoBa.

'

A

hermit.

Maya.

: :

:

190
58.

SAKHIS

O

Kabir, deck thyself in the garments of love, and

dance.

To him
truth.
59.

is

given honour, whose body and soul speak

Into the chamber of mirrors entered a dog headlong

^0.

There at the sight of his own image he barked and barked till he died. When one sees his reflection in the mirror, he is In both the same From this element comes that and that is the same
:

again.
'Qi.

All forests and all oceans are of

me
:

:

I

make

lover

62.

and beloved one. Now are they on the road of Kabir let the travellers go thereon. My song is new none understands the strain. Whoever has perceived this word, he is a king of
:

kings.
63.

I^bir proclaims
the sandal-tree

it

loudly,

sitting

upon a branch
:

of

They walk not on the road appointed that of mine?
^4.

what
in

loss is

Of the truthful he
is

is

best of

all,

who

his heart

true.

Without truth there is no comfort, though one give a million discourses.
^5.

Deal

By
^6.

in true merchandise, know this in your heart. truth you will gain the diamond, by falsehood you

will lose

your

all.

They pay no heed

to sound words, and they take no thought themselves.

67.

Kabir proclaims aloud. The world has passed as a dream. fire is lit in the ocean, no smoke appears. He only knows it, who is burnt up therein, and he who

The

kindled

it.

^8.

The Are
it

is lit

by him who sets the

fire

:

when he
fire
:

lights,

burns.

I sacrifice myself to

him who sets the
is

the thatch

escapes, but the house

consumed.

SAKHIS
69.

191

70.

A drop which has fallen into the ocean, all know it well. That the ocean is within the drop, this is understood by few. It is planted on poisoned ground, be it watered with amrlt a hundred times.
O
Kabir, people do not renounce the thought, whatever
it

be, within the mind.
log,* it cries

71.

The half-burned

aloud

:

Now
72.

73.

go to the blacksmith's house, he will burn me a second time. The wood* which is wet from separation' splutters and pours out smoke. It will be free from pain only when the whole is burned. Him, who is pierced by the arrow of separation, no drug
that
I

will heal.

A
74.

lingering, lingering death he lives, takes birth again, to cry, " Ah me. Ah me."
:

in your heart see and ponder it. Kabir's word is true They do not consider and understand, though I continue

to proclaim
75.
If

it

for four ages.

76.

77.

78.

you are a true merchant, open a true market. Sweep well within and throw the rubbish far away. The chamber is of wood fire is set all about it. The learned Pandit was burnt to ashes by good luck the ignorant were saved. As falls Sawan's rain in heavy drops from heaven The whole world ))ecame Vaishnava but the Guru never gave them teaching. Close to the bank he sank and was drowned I am
:
: :
: :

distressed for this.

lo the
79.

full

current of the stream of avarice,

how
:

is it

you can sleep ?

He

recites the salchi, but does not grasp

it

he does'

not walk along the path.

The stream

of the river of avarice flows ?

deep: where

can one firmly plant his feet

*

.liva.

^

From God.

192
80.

SAKHIS

Many

I

met

of

many

words, but none
if

I

met who

grasp them. Let him who speaks so bd swept away,
fast himself.
81.
If

he holds not

82.

one by one it be established, then it will be established. He who speaks with double tongue, shall be beaten with redoubled blows. Restrain your tongue, refrain from much speaking.

Hold fast by the tester, who has knowledge of the word that falls from the Guru's lips.
83.

He who
Do

does not bridle his tongue and has no truth

in

his heart.

not keep company with him

:

he will rob you even

of
84.

a marble

of glass.
:

The

soul has perished by reason of the tongue
of the

every

moment they speak unworthy words.
By reason
85.

mind they go astray
:

in error

and Kal

swings them hither and thither. The spearhead is fixed in the body
sticks fast.

the arrow broken

86.

Without the loadstone it cannot be drawn out a million, other stones proved useless. In front the stairway is narrow behind it is broken
: :

in pieces.

The maiden behind the curtain pushes others
self far
87.

on, her-

from the danger.
the world
consider,

While

in

whether householder

or Yogi.

88.

The time is passing away beware of strange folk. Doubt has destroyed all the world none destroys doubt.
:
:

He
89.

will destroy doubt,
is of

who has considered the word.
:

Speech

many

varied kinds

thine eyes perceive

nothing.

Kabir proclaims aloud, Understand the speech of each
abode.
90.

By

holding the root

work

is

perfected

:

do not go stray

in error.

The mind is wandering in the ocean be not swept away
:

therein.

:

:

:

SAKHIS
91.

19^
tlie

As

the bee roams about the garden for

scent of

many

flowers:
in

So the Jiva roams
92.

worldly desires and at the end

goes disconsolate.

The whirlpool

is

as the heron's snare

:

many

senseless

Jivas have been swallowed up therein.

93.

94.

Kabir says. Only those escape, in whose heart is discernment. The flighty in mind became a locust in the three worlds The men of Hari for lack of the knowledge of Hari fell into the hands of Kal. The waves are of varied colour : the mind is a bee that cannot see Kabir proclaims aloud. Understand it by the instrument of wisdom.

95.

As a juggler's monkey, so is the Jiva with the mind He makes him dance to various measures, but keeps
:

him close to hand.
9G.

This mind

is

unstable, this

mind

is

a

thief, this

mind

is

a pious robber. The mind destroys gods, has ten thousand doors.
97.

men and munis

:

the mind

The snake of separation has no charm at all.
Separated from Rama, he lives a madman.

bitten the body

:

it

heeds

man cannot
is

live, or,

If

he lives,

98.

Parted from Rama, the body

restless

:

let

no one do

them hurt

At
99.

the merest touch they will creeper are they.

die,

like the sensitive

The snake of separation has fastened on the heart and wounded it. The Sadhu will not shrink away— just as it pleases let
it bite.

100.

The

heart's tiirobbiug

pain

is

lodged

deep— a
there
it

splinter

from the tree of speech.
Extraction will not draw
to
18
it

forth

:

remains

make

fresh wounds.

but became elephant Than man there is no greater sinner. awake. They only will escape. : swept away and drowned. who meditate on : the name of of Rama 102. 105. is a cell of Maya : the body a castle of Snake's poison heeds no charm snake. strong wind. with understanding. SAKHIS The black snake all witliin tlie body lias utterly devoured the world will But few escape. the Guru's instruction. By wisdom a sea was made. goal. The three worlds are plunged in doubt whom can I make to understand. no one reads the The mind doubt. field Not once Jiva reached the or horse. The mind is a sea. The hedge is given as protection to the field. whoever died.: : :: : IM 101. Kal stands above thy head foreign foe. and is the womb . Kabir says. and desire is the wave many are . can he sleep at peace. who obeys not Again and again he conceived in cries like a jungle kukuhi of four mines. whose house is on a lonely way ? : The body various is wood and Kal a weevil ways : he devours in Kal has settled within the body secret. and a sharp eyed thief The whole world was destroyed none could reach the goal. friend thy How 103. field : but the hedge devours the 107. 109. 104. : : Kal is the onset of a « Mind and Maya are one Maya pervades the mind The three worlds are plunged in doubt how can speak of them apart ? : I 106. in whose heart is discernment. 110. None died as man. died as a beast of the : 108.

will I * Bridal seat. fall now is You will 114. it A UG. ' Knowledge. What can helpless man do. have given Sakhis only twojetters. In my hand a cup filled with /c/toiua. in bundles. . into the mill of this world. ripe fruit which has fallen cannot be a second time. You go. ld5 What can If helpless man do V At his biddiDg the door will not be opened. 'The seat is plastered with rice-water. I must you all go. not even sour milk To leave 119 120. but in four ages O 118. and there suffer grievous blows.SAKHIS 111. ' he will but aipan * according to his wont. cannot again grow on the branch. what If 113. As He is. having twisted my arm and awakened me from By this road sleep. Birth as man is priceless . it is to drown. O Kabir ? you received birth as man but lose the chance that yours. O Kabir. so He remains : this Kabir proclaims aloud. when I care no longer. a dog be made to lick the sit at the chauka. whose body is senseless ? When within the Jiva there lives no power to see. 115. 117. 112. I kept watch all day long. use in calling to him. speak of One. but no one weighs it. What is all this decking of dust ? Kabir came and went again this world is without : savour. to grasp it to be bitten in the arm. Kabir proclaims loudly. it is not so : if I say two. Kabir. Seek to obtain the gem of wisdom. If be offered. then this Is an offence. A raft is made of suakes ' in the midst of the ocean of this world. the taste of the words really is sweet .

Bndha. this.: IM 121. Turning their backs upon the Master. but none believes. : The thief is without a head none could recognise him. 128. who had taken ofif Four thieves went out athieving shoes from their feet. that makes away with 129. "" In the three worlds there is robbery. all. 125. 131. A wonder have I seen a dead^ man is devouring Pandits. escaped un- The mill of Rama is working. 130. munis. Chita. though he has no part nor lot in this. • * O Pandit. JlTa Kal ' Mana. There is one word of the Guru-deva : therein are countless thoughts. tears came to my eyes : None who came between scathed. 123. They alone were saved. find : : Death. Jiva is fallen among thieves . I will dissolve it and give him to drink. which has ground the world to dust. To whomsoever I declared that I am One. men were wearied the Vedas caa no limit there. : they took * the The four ponder ^ set their ladder at the door. 124. Kabir says. Ahankar. he but abused me. . From One came countless—and the countless became One. 127. Of Him. have a packet of amrit : I opened it in many ways Sbould I meet with one like myself. out the pin. Watching the grinding of the mill. I SAKHIS 122. its two stones. The bundle of amrit I lifted from my head. 126. whose praises the Vedas are wearied with singing Of Him I give instruction. The hunter sees the game— and flees from it. for whom munis practised penance. At each door of the body. in the One all are : absorbed. When comes knowledge of the One. four armies sing.

there can no is s(ulhuhe: All the furniture full removed from it and it is filled of poison. 133. On account 135. 136. of this the Jiva is in night and day. greatness. Though one maund be sown. the crop will not be even a grain-weight. By reason of prejudice and bigotry the whole world misled. In the flame of Maya the whole world burns dote on gold and women.SAKHIS 132. : its produce was a maund The tent 137. The Lord has given sugar : the fool thinks it salt. Praise to that mind. Have no 139. of four castes What use in renouncing Maya. Renounce self and recite the name : of Hari : efface defects from head to toe. Kabir says. whence comes the ghi. How can you be saved when the : they fire is wrapped in cotton ? . In the house where the snake harbours. therefore at the last tliey go astray. which attests the tester. Seed of a grain-weight was sown. he is the finnt The great are pride. lost in and recites the name and the wise. : 142. The plant round of poison has taken root and a snake coiled dread and watches it. of Kal is pitched morning and evening on the road. when you will not renounce conceit ? In that conceit were ail munis burned that conceit devours all. 141. in their every hair is the Sat-Onru all Without knowledge are chautar. 134. Half a Sakhi of Kabir is the life of four Vedas. is free from prejudice of Hari. is He who 140. 191 Praise to that milk. No one heeds my saying. 138. fear of any creature this is the essence of the sadhu'H faith.

and for poisons there are antidotes. They plash the boughs. brinjal. no one knows its secret. driver. All fell Maya. witli no aniens in his hand. fruits. The whole world she has caught alone cut his 144. Vishnu^ Mahesha Narad. 152. and Ganesha.' Tlie mind like an elephant tramples the zealous Jiva to death . From being honest one^ became a thief among the : : One thieves quarrels arose. but none gets fruit leaving the Husband they seek this Pipal. which never obeys will. Sanandan.: IW 143. the son of Gauri. Separation and union are twins. Sharad. O Jiva." and cotton. She caught in her toils both father and son yet she remains not with either. • * Tasteless. SAKHIS Maya she in the world is as a snake : armed with poisons in lies in the road. 145. 149. her noose : Kabir way out. Maya is a sweeper. you upon you. 151.* sugarcane. the helpless mahnvat* do. she will tear out his heart and devour it. * An elephant Brahma. Sanak. like a snake that casts its slough. one fall into the clutches of a treacherous woman. • Jiva. desire has grown shrewd. The mind at its is an elephant. It heeds no music and no charm it flies and fastens on : its prey. when the blows fall Salty » Sweetness. Brahma. : it goes own What can 148. Tamogunr has three qualities : there the bee revels in the scent.woman and a sweeper's wife. ^ will know it well. . 147. Pipal' tree is valued highly. Beholding gold and women be not led astray by their This : brilliance. into the clutches of 150. There If is a charm for the snake and the scorpion. One branch bears three 146.

162. what can the disciple do ? The blind urges on the blind. to wliom the Guru has not shown the path ? His raft will sink again and again at the ghaV that is can his How no ghat. Make your Guru your armourer : he will scour clean your mind. 154. For lack of the test is he destroyed. * . both fall into the well. 199 work find completion. show the path ? When his Guru is blind. The chamber is the chamber of a man do not there: fore rush to enter in. and your mind will become like a mirror. the water of the : But clothed them. why do is He who ))lind distinguishes not the lionest from the thief. Consider and keep yourself aloof. The body ever. is the mind : and 159. 156. 158. ' Landing place. in mail of proof not one arrow pierced to The Jiva fears Polly like a meet the Guru and the body : is subject to decay. doubt. With the chain of his word he will burnish. When the blind is companion of the blind. you ask of its welfare ? 180. field there feed a lion. Gura's instrtictiona. however much soap be used. and witless. 161. who will It : 155. fell heavily a donkey and a cow. O friend. In instructing a fool your own store of wisdom is wasted Oharcoal cannot grow white.: SAKHI3 153. was not known— it was not understood we did not walk with understanding. In one 157. the mind a dog: Kal hunts there Dwelling in one house with these. butcher lives within gamblers' stakes are set there. Four months the rain' tank is unrivalled.

: He draws back 165. 172. as a butcher slaughters sheep. ? wheu no arrow can A parrot has settled on the fruit of the semar'^ tree. hem of That diamond is worthy tlie hammer's blow. 168. his beak and beats his head one to thank but himself. . a sloven. : or your wings Only those 166. men are jewellers : all spread their wares. When men And rejected. What can him 164. 169. Tie up your bundle quietly and go upon your way. A diamond fell in the market. will haunt the semar tree. an evil doer. he has no O parrot. 171. Cotton tree. 170. Many fools passed it * by : the tester picked it up. SAKHIS An idiot. the tester.: 200 163. He who ed. the buds cracked and the parrot flew off disgusted. quickly leave the will semar tree become yet more enfeebled. the archer do is cased from head to pierce foot. No one can touch the garment's such a sant. then the claim of others is Do not sell display a diamond in the market where men greens. eyes in their heart. Upon whom do people trust ? Why do they sit aloof ? Yaraa lurks to murder Jivas. Hari is a diamond. Tlie deceitful of all praise that can endure and the hypocrite on testing was proved spurious. split. The parrot settled on the fiemar tree who have no in hope of the two buds. by knowledge and understanding stays unmovand renouncing power becomes powerless Kabir says. When 167. and there lay covered with dust.

without love of devotion. As a marble falls upon a dome and straig'htway tumbles to the ground : So 179. Kabir is burning in burns in the store-house. 1 weep for this world. and the mind's lost. is the heart of a fool : liow can the word rest there ? The outward two are gone. 176. 178. is hard to come by none perceived 175. 201 in bags. who has discernment of the word. Diamouds are not found rows. in this world was never What profits talking to a fool or how control the brutish ? What is profits shooting at a stone ? The best of arrows but spoiled. the sweetness the tree burns like grass. however heavily it 181. where will they : rest at last ? Life cannot be sustained witiiout of life. Waste land sown rain. but none weeps for me. Ldons do not live in herds panies. All say 'Lord. think this out. Kacli according to his wisdom. how can he be controlled ? Many days passed so. so have : all believed. Lord. will bear no crop.SAKHIS 173. The bones burn like fuel. Ijord they have no knowledge concerned therefor. He whose four eyes are gone. Hari's knowledge it fully. of Rama.* but I am Of the 183. nor sandal trees in : nor sailhns walk in com- 174. That man alone will weep for n^. as cotton The ghat was missed through ignorance of the road through the orders came wandering in the mines of : creation That which spread the lime clearly known. 182. 177. . also are 180. life : life is the food How can you sustain your life and yet be merciful to life? O Pandit.

1 I speak of own good. then they will beat me : none sees was good within the veil. • * Supan. his understanding is naught. none know me.: 202 184. What can the helpless road do. he roused touch not ink nor paper.. without even a blunted arrow. Of the greatness of the four ages Kabir has given instruction with his lips. nor the unbounded. Wisdom before. He who knows 191. not the bounds. when the traveller does not walk with understanding? Leaving their own road. they wander from waste to : waste. the world his is blind. says Kabir. wisdom on the that is all right^'hand and the left\ To increase wisdom. If now am I good from age to age I cannot change. those who seek in every place They. . ^ Jagrat. This Kali Yug base. Those who understand are established in one state. You are dead and you will die again. I is hidden beneath the straw : why make : enemies by speaking ? have travelled through many countries my mind is stored with their plentJ^ Of that for which I have been searching. nor take pen in my hand. * 189. 188. I speak openly. ' wisdom behind. 192. : : Tlien I 185. ' The dog 186. is my He who walks within bounds is man who . Turiya. The axe is laid to the tree » : today or tomorrow you die. To whomsoever to hate me. is 187. are betwixt and between they waver from this side to that. * Rhushputi. none heeds is the word. lives in the boundless the sant. 190. 1 SAKHIS describe all. Kal. wisdom upon wisdom. everywhere there is famine. 193.

ding instrument of thy skin. weighed' the mountain in their hands: these has Kal devoured. Grain by grain it would have grown heavier and beei^ established at its root. Heed not the saying of the world or Vedas. He whose steps once crushed the earth and raised the dust in clouds. " * Han am an. and crossed* the river at a leap. O man. 203. 200. Of thy bones can no ornaments be formed nor soun- How I often I to weep . 197. it would never have wavered. spilt and soured : and the butter was 198. Those who measured' earth in their stride.n. Nine kinds of woraliip. Himself a prey this.SAKHIS 191. While the drum lasts it sounds. 199. Only he can understand me. and the Turk owns none of these at all. all : the Earth the nurse of The Earth cares not merciful Guru. The Earth the mother of all. thy state is great: yet of thy flesh no use is^ made. The Hindus go on worshipping their gods. : Who The milk was spoiled. fall at their feet to win them : how oftenwin them. and so long the ficking of wealth proceeds. wealth things is gone : no one is looks in at your door. who is from the furthest speech is My of the : East. Erishn. 205- East no one can understand me. 201. me. I know him. to know hor value : sois the Had the Earth not cared to know its value. consider 196. Who knows traf- When 202. 195. » Dwftrf. the drum is is broken. is drying in the sun: tlie O Pandit. Nine* maunds of milk were collected it vanished drop by drop. * .

those who understand are few. though one hear a million Puranas. many bonds strength set him free. when earth was not. nor water. Kabir says. Tomorrow a thorn will pieree them why not give : 208. men go on the wrong road. : from ill asso- 210. . 212. Murder will never be forgiven. The Jiva is subject to Karma. there is one : One helpless Jiva. The stars shine till the sun rises. O man. shell to shell. a hundred millions are heaped up. When creation and destruction were not of that : age has Kabir spoken. there the mind Then speech and silence are one but : is firm. or any day (comes death) the body : By adding 2fl. if his master give not release? Do not kill poor Jivas . how can How many he die of thirst ? 213. When there is speech. days. Not knowing the name of the village. it be filled with 207. Let us go where there is companionship after our own heart. 205. 214. 6. can you keep water in an unbaked vessel ? Trust your own hands.-^ 204 SAKHIS When merit was not. heed beforehand? Keep company with from troubles. there the letter came to be : where tliere is silence. worthless : it 209. your arms. tomorrow. tlie sadhus who can free others is The companionship is of the mean misery day and night. bound with his How can own life in all. is not lasting. When through his courtyard flows a river. so should it be to its end. Good company brings forth happiness ciates spring troubles. till knowledge. Today. your strength : give up reliance upon others. As your longing is at its beginning.

221. Pilgrimage has become a noxious creeper and spreads from age to age. Three went on pilgrimage. subtler than vapour. The creeper scent of is unsightly and flowers is its fruit bad : the^ its noisome. watered thou is witherest away. If gain the name of aidh^ when ? utterly cast out. The followers 219. Then only you the creeper 224. Not one single sin was done away but ten maunds more piled on them. swifter than air 222.and desire will spring up . : 223. Within him again. to the words of the Sat-Ouru take no burden on your heart. with restless thought and thieving mind. Hearken. of Kabir have rooted would eat poison ? ! it up : for w!io O creeper of strange qualities thy quality cannot be described. Sow the bitter creeper. On their pilgrimage they were swept away and drowned shivering they bathed in the waters Kabir proclaims aloud They became rakshas and : : : bewailed their 218. cut. the seed. still one becomes Sidh. 20&> Never By 216. tomorrow he will take your life. and you will pluck bitter will is fruit. O sftnts. Such Kabir has made his friend. I bid you. a Jiva pilgrimages you will not be saved. : 217. and all thy leaves Cleaner than water. : The root destroys the gourd are bitter. Wherever 220. though a milkill : lion diamonds be given in alms. fame has spread on is what comes of it His all sides. tliou growest green . Stand up in his presence.: SAKHIS 215. lot. and set your battle in array.

is not blackened there. Prom the and 226. but without Jiva. 234. The chamber soot and the fort too of soot. 206 225. can part and be united a hundred times. the net wrapped is Becoming death. Listen diamond.. In a chamber of soot the whole world being stifled. SAKHIS Behind the curtain libations of water are out : poured O sontSy consider fear of : it. the- necks of all are bound : its bonds are eyes The glass is given into what can they see ? ^ their hands. He 230. the sadhus. to be weighed against the excellence this ? to be sold in the of devo- 231.'* then none believes : without being (sidh). one is established Kabir says. thine eyes inflamed? Why else did the net enfold I you? in the made my house below. man who is of enters it and emerges again. 227. The flsh^ Of what use is all have all vanished. cast. shattered at a single blow. is 228. dominion from sun- rising to setting Are not tion. waters and my bed in the deep When the dice of karma were me round as a garment. the good. Wealth thousand millions. of ten who abides covered with a covering. Praise to the 229. fish there is no escape : the Fisher your In whatever tank' you swim. Were 232. If I killed say. O sants : diamond only can cut Gold. court of the Fisher*. The bad are alike a potter's pots. . » Body. Without rope countless. there too he will set his net. " He shame he lets himself be crushed Kal carries off the prey. is. 233.

In the company wicked there torn to shreds is death : as the plantain tree near the plum. a heavy cargo of stone. why has man it forgotten ? The mind resides before the eyes: in a twinkling ranges wide. and yet he fain would cross. never returned who will bring news : of their welfare? of the 244.SAKUIS 235. He rises in the east air. That path is very difficult none should go thereby. yet wasted on Himalaya mountain. As constant polishing cleanses iron of rust: 237. Those who went. The body moves at the mind's motion : thus all is mind is worldly pleasure lost. 236. If iron be touched with the paras. 212. go the same road. seek to draw thee to myself. A boat of iron. 238. is and sets in the west and feeds on the flowering He 240. The three worlds are tlie mind's realm : the mind is worshipped 241. The plantain took no thought when the plum tree was planted near it. The If fashion of the world falls into is one a pit. but thou strivest toward the city of Yama. 207 . By I teaching tbey are not tauglit tliey sell themselves into another's hand. Now what it profits taking thought. in every place. : 243. 245. all as a flock of sheep. A bundle of poison on his head. This waves and that is : avoid the com- pany of Bidhana (Brahma). when thorns hem round ? . So by constant counsel Maya and Moh are broken. Tlie greedy for its own sweetness: the wave of is ever tossing. in his turn devoured by Rahu . The Pandavas holding fast by Krishna. how can rust eat it away? 239.

. The madinan*s eyes are 248. Listen to all. the red powder box lid. at once box and : As 250. Kabir asks. but fron* : birth to birth bewails his lot. 247. The treasure is here. all spoiled Bhakti. She* was wife to one. but laving stones and O Kabir. now has been They sing and selves : recite to others. He who found not the Sat-gnni. you are other's doings ? Set your own house in order. but do not it is split in pieces. by 254. . they seek they then obtain it ? He is wise and worthy of honour. O musician. Within they stored up poison. but he quenches ashes. pebbles. but became the wife of many: the wanton had many mates. Kali make your music lie. 249. know thema song sung without understanding. Without the touch of the Paras. 253 it could not stand. it there. 252. Kabir says. With which will she burn. * of doubt». Tested by the touchstone proved mere brass. the iron is but stone within. rushes restlessly in sightless his alt directions. SAKHIS None know life and death all depart in blindness. : house is burning. Sometimes it sinks in the fathomless river sometimes it enters heaven. How shall who keeps the tester close beside him. but make your is own decision. and poured away the amrit. for she was wife of many husbands ? The body is a ship and mind a crow millions of leagues : 255. At the door of the unjust none finds justice. Jiva. That which in the beginning I made one. it flies.206 246. let the bitch of this^ Yug to What 251.

Are the words that fell from the lips of Kabir: think. I had never let you touch my body. 2C. crow and live the Even as he speaks.' Darshanas are caught the eighty-four thinking: million of siddhas. Thou livest delusion. Thou art merged merged in thee.{ 264. Pandit. 257. so should one act. Had I known you were kin to the crane. the village of The diamond they dropped up pebbles and eat them. ' Jira. come and meet with me. Give up the ways and nature life of the swan. the leaves in the forest. in makes its Kabir proclaims aloud. O Rama. I thought you to be of the race of the swan. one is pierced. and renounce passions and hatred. therefore I kept by your side. what thou shalt answer. 262. Midway between heaven and two fiourds : ' the realm below hang In the fear of six 258. how can he know or eat it As ? ' 14 Jiva and Ishwar. and every place delusion dwelling. 201. . 2G0. He will not vary less or more by one grain's weight: thus should he rule himself. Cast away all evil make your of the life fair.. Thou shalt again set out sorrow. I am standing at thy door in : O Kabir. or the grains of sand in Ganges.*.: SAKHIS 256. If one give nutmeg to a bullock. all— but I would not utterly be Delusion fills the three worlds. 25*. 209 For the jewel of wisdom is a chamber made: and tliereon is a lock of silence 111 presence of the tester open it— witii the key of gracious words. 265. the unwise scorn wisdom. in the sand : and they pick iu Kabir proclaims aloud. The wise hold fast by wisdom.

Folly abides in her heart 271. there wil be blossoms and abundance. no bird can fly of That forest Kabir's disciples have explored by means silent samadhU of flour filled * » Jiva. having several wicks . 267. for the future : then cry over One has entered into all. by word. leaving the husband. then all are served : if all are served. Tliough the whole city be burned^ yet again and again men beg 270. 268. the cow* toothless (and old) Without liope of salvation lows in the lanes of Brinda- ban. In a moment comes the destruction : the people live like slovens.210 266. Take careful thought what is past. whom I may run and question. Thence none come to us. The forest. for it. fruit the root be watered. but yet she sleeps with another. 274.* O Rama. not to be priced as gold. Kabir has entered into the knowledge. At death Thou wilt grant the vision but what profits : this ? 273.does Rama deal no less cleverly. Those who speak sweet words with their mouth but have another thought in their hearts With such. and. The devotion of Rama is dear. If the One is served. whirled round over an . wherein no lion can range. : what joy can her husband listening to have? The good became bad. : in 276. lighted. as fire is dear. and all entered into the one. some other's 272. heavily. Hence all go their way. The wife is called her husband's. A lamp made is with idol. : 269. 275. grant them the vision. SAKHIS Leaving the herdsman. says Kabir. the If One departs. ghi. wherein there can be no second. Parted from God they offered arti. heavily laden. The bell-metal became copper.

If fair maid's reflection can clasp. Speech is priceless. 286. of lips. safe. 288. lion's skin be wrapped about the ram. : 281. Those who are drunk with Rama*s wine are happy in their heart. and walk in the ways of others. They wear the skin of a man but roam like hullorks here and there 287.SAKHIS 277. Weigh in the balance of the heart. From 285. frequent the company of a sadhu that is perfect. from these their error sprang. He who steps from the Guru's ladder. If you press unripe mustard seed. They pour water over my head. you get no cake. Ten doors 1ms the cage wherein the bird's life is contained. has become as others wliy art thou void understanding? The wise and the unwise do not thou regard as one. Why then does the blade dry up? It is the nature of the soil. speak truth. but it waters the gardens of others. the seed is good. then let it pass your 280*. he is not He : but the lie is dear to all. their great pride and boast fulness. Hira will Kal drag away and none can keep him samr as 212. no longer has the Guru's word. Ages were spent in search for that whose root is in the heart. if one speak with knowledge. The marvel is that it remains: if it departs why wonder ? With Rama's name on their lips they set their battles in array. • Sakhi 279 in the Hindi text is the . If I ^f 278. He (Brahma) As a 282. in the mirror no one's arms you would be a sadhii. The ploughing is good. His speech betrayeth and the voice unmasks him. and it is sown by handfuls. Though a 284. oil nor 283.

consumed to the very ooze. The tester is more precious than the gem for in the . I ering ceaselessly. * Salchi 289 in the Hindi text is him I shall the same as 200. Do not call him tester who knows the common stones. Within the heart SAKHIS is biii'Diiig 291. world these are but few. grasping at 294. all is kindled in the ocean. The Jiva is 299. one that is penniless comes to buy. and see. yet all have perished in : the unseen If none discerned. that tests the is 300. where is in error. ami. pondering. Whoe'er met was guru none : I met who was cheln. each in his 297. texts for but Six lakhs and six and ninety thousand one Jiva. lack of thought they roam For the shadow of the word. there am I not there . My word is from Eternity this alone has power. he is the tester of jewels. Where one would buy. own fire. pondeast to west the Pandits died. 295. They claim to see. And all When the From liva under the shade fire is sand and sunlight of sorrow. Throughout the world are gems and stones and all can distinguish them. But these who start and shrink are altogether power: less. to whose companionship if I could cUng. 292. no buyer. 296. 293. find delight. though he has no part nor lot in this.: 212 290*. . did I meet a Jiva. The man is sunk deep fallen in sleep : he but open his eyes. All the world is perishing. Never 298. among thieves. This the realm of the Destroyer : he waylays the labourer and takes for himself his goods. The essence of the word is as a mint. He who knows the gem in the hearts of men. secrets of the heart.

standing of the word. Within the swan there lies a lake of deceit. now comes the penalty of taking body. Kabir has threshed out thresh only stalks. men. nine regions of the earth Kabir says. 311. Gods. : The world went hence deceived pleasure. 305. if he speak not with understanding? kills another's soul : for his tongue wields a sword. munis. Let that worship be swept away. when the maker of music has gone ? If thou carest for me. While the heart rests not on no peace. All have had the pleasure. Behold the courage of the diver: he plunges into the lowest deeps. In the four ages itself. He 309. and harsh words are an arrow. * Sakhi 802 in tho all the sesamum seed^ the the same rest Hindi text is M 3dl. 213 . Sweet words are balm. The bodily eyes men still retain thus they are full of empty words. so long there is have I proclaimed it: but doubt still nils their hearts. It penetrates the doorway of the ear and transfixes thr whole body. it found ^lor Yoga nor . If one become a sadhu^ what comes of that. All its strings are broken. Within tbe eyes understaDcl. in his forth with the hand. the vision.- . is power to see but few are they who : 303*. so all is in thy hand. Grow ever in my likeness. 306. wherein is no under: 304. 308. Pay worship with understanding all can assume a dress. do. deities. I listened when the instrument was sounding. seven seas. then give up all thy hopes. The Jiva found no resting-plao<% his eyes denied What can the poor instrument 307. The Jiva heeds no obstacle and comes ruby 312. 310.: * SAKHIS 301.

many For the sake of fire one bund. O 316. who has laid this burden on us to bear 320. Many lives were wasted. A 322. : . 314. fell 315. physician.214 313. Take service with a perfect master. one who in all his If perfect ways. us. is filled with While guarding another's eaten. All the world ton among them. will you cling to the love of the mean. Who 318. no calamity is befalls him. return to thy house of thee. Aiming and directing others* aim they took their aim : no arrows hit the mark. O no one asks anything teach He. I my own field has been am looking toward thee. sand. The truthful no curse can touch : the truthful Kal does not devour. thou lookest somewhere else. you with all your treasure lost. curse on such a mind as this : one mind that haa two aims. Darshanas One is is pondered : he is named Maker : wise and I the only simple- Says Kabir. himself will In instructing others. SAKHIS O diver. 321. it. walks in the way of perfect truth. drink By the amrit ? : why plunge to your death in the deeps below the mercy of the Quru and the companionship of sadhus. why do you weep ? man. in this hour you can emerge. 317. the hypocrites bewail the burning of priceless my In the six the gem. my own mouth floor. When the kindled in the ocean. the ashes crumble piece by piece. The arrows all went wide they fiung down the hovr and left it. Kabir. is O and came to nought. : return 319.

Guru. To be little is best of all : from being all little all things grow. is the word of Kabir. only if it is a magnet. will not return. : Death after death the whole world died yet none knows bow to die. But now awake again. is in the Tlie arrow of the into a hollow 330.SAKHIS 323 215 : Action must agree with word call it so. So be it. with me. this is the file of doubt. Without the true magnet how can one win the battle ? 324. streets of village after village. through the . You were deceived. If 328. : as well blow Look on him' as thy grandsire. word pierces him not bamboo. . 331. The magnet and the iron. Kabir has set and sung. iron are lovers : draws and uplifts Such 327. Before my eyes the world has passed but such an one I never found. and thy father and cleavt^ in reverence to his feet. one daily sings Once passed 329. in death he seen again. with understanding. None ever died in such wise as never ' to die again. 326. Kabir says. that draws and saves from Kal. As 332. I have travelled from country to country. Tlie weapon of the word. for ever and always he blind. to the two days' moon bow the head. the songs. lie * who is in this time fails to see. Say your say and hear my words : hear and grow one 325. who cared it to sift and winnow. thy brother. nor here be Wliat can the helpless Guru do ? The fault pupil. I iiave not found one Jiva.

grasping f s " but the shadow of the word. Each held by his own wisdom died a slave. each : is alike to ^^^' """"" '"* "'waTch"'^''"' ""''^ ' '"^"' "^ "''« *" J^««P 'Sllet imZs^ -'^^^ ^'^'- -- — "^ All actions of the heart within of tlie moutii.' ""'* *'' '"^'' '" ^^"•"" ' "''^ht join 341.' 333.roams solitary in the forest in a second of tune he makes its circuit. Death after death the whole world died took future thought. become Yoei The lion. whose colours will . myself. m::. : : but none but the whole world of 33-1. His own. They renounced their households to Household the Yogi has none Without understanding they wander astray.or the forest of 'another. 339. wither for naught. What can one do with the ranee ? but without wis- rose. 336. which has no frag^ 342. The man wlio has no money walks restless to and fro. I come all forth by the way never knew a bosom friend : I met were "°^^' selfish.*-•>- l?vl ""r'r'"""'-"'^"'-"'°»"'«^o"oneinhisownfire. ' 335. Moulded and fashioned was man : dom he is shapeless.d"r. ^'°- ''" *^' '^ *°^" -« . The wares are set out. What profits birth in standing is feeble ? Like a flower in a desert mighty house. when the underplace. . no buyer comes: the price the wares is hire.

tlien the savour. Youth.SAKHIS 343. wait. all. * The tree * of Prikirti. age. Old age. it all grows green again. Retigiorifi. One sits" -a banya one stands' One never sleeps* a watchman : —a cowherd : : Kal has devoured them 347. now the fourth* Kven as a cat watches a mouso. . to thin world. the fruit is hard to reach. fruits. I I strike aii<l woinul ? All tliat T see is my went to all the trees'. not self-destroyed. : MS. 1 tested all their Again and again Kabir goes begging the alms.. ' * Attachment . teaciier its ai<: When hearer and teaching proves ' m one iiouse. When there is none to hear within the house. within whose heart is truth. tliat bears although its root be severed. All praise then to the tree". 217 sin that There is no penance higher than truth. *. vision as his 351. : yet known to the The trunk tree* is is straight. teacher and teaching are vain. '. and childhood passed stage is come. 345. the tire burns liercely . does He : himself abide. \n Many 346 birds died striving after it : sweet but far away. behind. yet none the \ less destroy<Ml shall life. Different types of asceticfi. no can rival lying. In him. Not made of the : Creator nor of Brahma unseen of all sun or moon Not found in the three worlds universe. so Yama 349. In front. 344. the the fruit is rooted firm. Whom own 350. lies in Destroyed by others.

but the Lord's light is other than He. as within adamantine' doors. : 357. Why 356. 360. Tiiey set themselves to meditate upon : this Purusha. and searching. SAKHIS The touch of the paras turns it to gold : it will never is be iron again. and searching. *'That. now that. . do you call him Unique. * Brahma. became was like a That to which from forgotten in all all eternity the soul kin. 359. when the knowledge of Brahma gushed forth. In the midst of the palace of heaven know him as without substance. • The state of Samadhi." Now ' caught in the eighty-four million (births) the scut cries'^ This "and Caste or colour. 353. Tlie Unique lias made the world. in which the world cooling stream. but showed 354. Tiie Lord's light in the heart one. with clasped hands and bowed head Of what origin' is tliat Purusha. tell In the last hour of me. The fire. by that light then behold Him. is burning. He has no form nor shai>s : nor in the interspaces did he take body. They saw but their own reflection and the three* were entranced therewith.218 352. 358. now Searching. whose is is the vision you see? 355. This mind found refreshment. scent. Vishnu and Mahesha. O mother? speak and make me to know. by whose w^ork the ? world was made Brahma asked tlie woman. all. Him now this. then Hari was known unique. was abodes. The palas tree pervaded by the sandal's called dhak by none. When searcliing and searching found nothing.

SAKHIS
361.
I

21^
describe the seen,' I des-

describe the unseen V
Kabir, I describe

I

cribe the unborn' to thee.

O
382.

ail,

In the three worlds

I

but none describes me. have seen it wh}- do you
:

call it

unseen

?

363.

Knowing not the essence of the world, you wear a disguise to your own deception. Learn, whence came the word, and where the word
abides.

Kabir says,
361.

I

am

the lover of the word, which gave the

vision of the invisible.

Learn to know your own true maker: believe
words.

my

365.

366.

Within the five elements, of whose power was this wide display ? Of the whole universe am I tiie maker above me there is no second. Kabir says. No one knows me all are absorbed in that*. Tlie sons* pay no iieed to their father's* words they worship one without substance. Kabir says. Even now awake, and renounce the \ov&
:
: :

that
367.

is false.

All set their hope on the city of nothingness, wherein

there is no Creator. Kabir says. Know your own Jiva
vanish.
368.

:

thus

all

delusion will

All say, "devotion, devotion "

:

but

their

devotion

proved vain.

From
369.

the place, whcroi?i tUvy put their trust,

came

wrath.
Consider,
tidings.

O

learned brother

:

not one has brought us
not again
|>erished

From the
370.

journey, they went, they return

to give an account of that country.
In delusion the
in delusion.

whole world passed away
his steps
*
* :

:

all

No one firmly plants
^
*

this

woe is

past all telling*

Maya.
Eternal Purusha.
Chelas.

Brahma. Vishnu and Mahesha.
Niranjan.

Guru.

230
371.

SAKHJS

Prom Maya has sprung mind: from
avatars.

mind the ten
:

Brahma, Vishnu passed away deluded
372.

tlie

world

is

plunged in error. Galling on Rama, all passed through the world, but not one reached Rama. Kabir says. For those who know Rama, all their

373.

works are perfected. Tins world has become mad, entangled in the love of
the unseen.

Deserting the Visible, substance.
374.
TI)e

it

serves a Purusha without
the subject' took the

king^

became subject

:

kingdom.
375.

The subject would govern all, hence all is confusion. He, whose praise all learn to chant, has neither hands
nor feet.

376.

Kabir says, Wisely the mother gave this son the name Niranjan (without birth). O tliou tliat knowest Brahma, be not led astray with

Vedas and the world.
Kabir says. Here
hand.
377.
is

my wisddm

:

take this lamp
nor did the

in

thy

The worshipper saw not the Deva
see his worshipper.

:

Deva
this

Kabir says,
teaching.
378.

I

saw both

d.ying

:

the

Guru gave
in

Thou knowest thine own
to

state,

Deva :

us

is

no power

379.

380.

know. Kabir says. All share this error all are plunged in doubt. From gazing on nothingness doubt arose, and searching on all four sides. Searching and searching they died, but the form without form none found. He who has planted his understanding firm, that Yogi
:

becomes immortal.

Xow

there

he understands, and renounces error is none else^
1

:

beside him

Soul.

'

Kal.

SAKHIS
381.

221

By doing what
misled
:

tliey see others do, tlie whole world was none found f lie Sat-Gnvn. ICabir says. They perplexed with doubt have lost their

Jiva.
382.

383.

the hope thereof is false. your household for the forest r from age to age you roam unsatisfied ^ When the foundation shakes, the whole house is^
set your hope thereon
:

You

Infatuate you left

shaken
384.

:

now none can check
If

its fall.

Kabir says.

Rama*

one understands, him will Kal not devour. dwelt in the depths of the forest yet the hope
:

of the

Guru was

unfulfilled.
is

Kabir says, All this
disappointed.
385.

Pnhhamla, and
is

liars

always go

Fear arose, the heart
peace.

fearful, this fear destroys their

None has seen Rama, though they cry
386.

'*

Rama " day

and night. 'Twas I made the ocean of I trampled under foot.

bliss,

and sorrows and grief

None kept
away.
387.

fast

his

grip: beggar and king, all passed

Had

there been no trouble

in

tiie

world, there had

been no grief of separation.
In their happiness they heaped sorrow on themselves
this saying all 388.
:

men

say.
:

All are engrossed

with scriptures

this fashion

none

renounces.
All are caught in the net of error and have cast

away

the Jiva.
389.
is without form, without shape but makes the whole world to dance. Him, who destfoys the five,* all should fear him. Deluded, deluded the whole world passed, through following their guide. Kabir says, When the tree is rotten, what can you gather then ?
;

He'

390.

'

*

Yogis who reside in the forest. So say those who practise penances in tho forest.

*
*

Mind.
Fivo

Gyau

Indris.

:

222
391.

SAKHIS

The sakhi
it

is tlie

eye of wisdom

:

behold and ponder

in your heart.

Without the sakhi the quarrel
cease.
392.
It all

of tlie

world

will

never

393.

depends on five elements consider this. Says Kabir, By understanding the secret of the elements the Jiva will be saved. knows If one becomes true, what comes of that, if he
:

not
If

Him

that

is

true ?

one be true and meet

Him

that

is

true, he will

be

394.

merged in that true one. The road by which went Sanak and his companion, Brahma, Vishnu, Mahesha to whom then shall I All followed that same path
:

give instruction ?
395.

By reason
Then
to

of

deeds done for his kin, the swan went
will the

far astray.

what family

blame belong when

396.

He whose

he lives as a beast of the lieart never knew the Guru, whose body
field ?
is

the word never pierced : Kabir proclaims aloud, This

for

a swan to be

397.

companion of a heron. Hatred and hater are one
them.

:

make no union with
:

Oaught
vation
398.
If

in

the toils you will die
?

whence can

sal-

come

the Guru be perfect, the disciple brave, then gather your reins and plunge into the battle. If you would really know the Lord, then sit for a

while in thought.
,399.

If

one that

is bound be with one that what means can come release ?

is

bound, by

Do
400.

service to one

who

is

free from bonds, and he

a moment. Do not follow, brother, the current of the mind up this your wisdom. Thus many neighbours were swept to death
will release in

:

give
in

:

our

own

hearts

we know

it.

SAKHIS
•101.
I
:

223

402.

the mind has thirty-six : have but one arrow arrow strikes, all the rest are nothing. He has withdrawn His presence, yet is He within this the mind knows well. the iieart He who knowingly does evil, where will he find
If ray single
:

happiness ?
103.

Ponder

it

and be

entranced, understand

it

and be

free from limitation.

Behold the marvels of Him,
strain.

whom

no bonds can re-

404.

He, for

whom

they wander searching, ever stands

before them.

To the

instructed
far

He is

near,

frnm

the uninstructed

405.

away. It is but one thing, and they make it many. A heavy curtain hangs between, therefore naught
is is

He

seen.

406.

Who

thrones the Guru
:

in his

heart and walks

in his

commands

107.

Kabir says. For such a Sant the tliree worlds hold no fears. If all one*H household be 1)1 ind, and a well is before
the door.

Whoever seeks
the well.
408.

to venture out,

will

surely

fall

into

Search on the road revealed the uem, a dininond trampled by a thousand ages. How canst thou, Kabir, renounce this road on which

409.

gem is found ? Men only know the diamond borne
the
pack.

in

the merchant's

This
410.

is

the diamond of salvation
'^i- .t

:

a
:

fool loses it

and

dies.

Doquic! :''
Cl08(

t'tou

hast to do

the ilame has

come

When
411.

the

tire

has caught the door, nothing can be

carried out.

Weigh your words before you speak
neither hands nor feet.

:

a word
bruise.

has

Yet one word acts as balm, another as a

Trusting the autumn moonlight they failed to keep tlieir road. and the natures of gurus are diverse. call on the Guru. SAKHIS All are dwellers in that couutry : dacoits have set upou them. a Again and again you will reproach yourself : chance 414. The Guru's image chakor. the disciple is clay : moulding : and moulding he amends the flaws. where will you go and where like this find rest your feet ? CJoufront the foe. Wearing its end.224 412. he who can there reveal 419. 416. make no unlucky throw. If you care for your welfare. Hari Guru shelters : the Guru lost. is the Guru indeed. is na refuge. Now for comes not again. 421. Men follow five or seven Gurus the word. the fix disciple the Moment by moment let them Guru's image. into the disciple : unbroken love No separation can sunder them 417. Worship ever that Guru. 415. O 420. sinful The man. with- is no devotion. • A Hindu mendicant. 413. : they are two bodies Guru but one soul. is as the moon. Guru is potter. t made a cave of wisdom. who can : reveal the secret 418. of the word. . then awake: the boat* lias touched the shore". their gaze upon the The Guru entered prevails. deals Within he supports him with love without he blow on blow. diflfers from guru. » Age. fight face to face. parted. not upon another. lost. but found no sadhak YogiandJangam' were swept away in death out intention there 1 for : it.

deceiving cannot is touch him. The fisher* casts his net. There is neither fish' nor water.SAKHIS 422. 15 *Maya. all other wealth When as dust. Wealth mines of of kine. is that which can be felt. Among ten milwill lions there is scarcely one. This This 424. for what? « Kal. 225 The Guru must be one who takes nothing from the disciple. Without 428. heart deceit harboured. 425. Serve the perfect Master and so you be perfect. It* is infinite. When patience and goodness of heart flourish. him deceit The Lord is lord of all : but the Lord's Why 426. this goodness none finds the goal. He in whose heart is no deceit. is Where there 431. not that which can be uttered. the Perfect will reveal perfection. the perfected finds the Perfect. The •123. the invisible is revealed. 429. of The ruby mine of goodness : is greater than all : it is the this rubies All the wealth of the three worlds resides in goodness of heart. When 427. there is strength : where foris He. of elephants. there is sin.* * Guru. He in whose deceives. giveness. . the wealth of contentment is won. disciple must be one who gives all he has to the Guru. there mercy. there is " I. *Jiv». yet in all things finite: the nver Uoods each several thought." there is is " my " : where sorrow. of revenue. not that which can be given. is that which can be seen. though he give a million discourses. : all the wealth and gems When 430. . search among ten thousand ? own are few.

Vishnu » Guru. When shall I meet the sant. SAKHIS To give me troubles. Mind soars aloft as a bird and searches here and there in heaven. that the proof of the sadhu. all: the trees of the mind are 441. 439. 435. joy. when you make your abode with the word. Mahesha. The giver none. Snakes coil about the sandal tree. ^ ' Brahm. 1 * The eternal Purusha. Let not the sant forsake saintliness. By constant rubbing on 440. though he meet with a million unsaintly. The mind was immortal : killing could not kill it. In the world the sadhu is priceless : many who are not the test of water wear the garb. Only then will you escape. the brilliant of wisdom . He who 438. Brahma. Mind dyed in many colours a busy dyer : dyes with colours good and bad. Baikunth^ does not contain Him : the Lord is with His worshipper. In three worlds grandchildren* are robbed . Mind mounts upon countless. of happiness lives in all. Kabir says. who a lover to of the Eternal. Vishnii. 437. consider this: 436. . O Pandit. he is a crown for it the head. But they w^ho are mounted upon mind are few indeed. lok. rest established in his faith. discusses the word as is tester. and he gives pain is To 434. destroy my pain and tct^e away is all Kabir says.: 226 432. All sadhus are honoured in their own abodes. yet it loses not its coolness. 433. You may know heron from swan by mixed with milk. it can be worn and worn away. In the house of the grandfather^ resides the Immortal* the son^ carries a burden upon his head.

fians dwell ? 445. lover utters never a word : her adornments bum her like Are. * 227 The maiden climbed the hill and decked her with many allurements'. whose hand clasps the ruby of wisdom. but one deer many bandits and one wayfarer. The maiden is endowed with all graces : in her ears jewels gleam. ' . * Various kinds of worship. Even ill company leaves no stain on him. her whole body is transfixed.SAKHIS 442. What can one helpless man do. Ten thousand hunters. .liva. where countless ruf: When a 444. Her 413. Just as a juggler's boy plays fearlessly witli a snake. dart from lier lover's eyes strikes her.

' One says. 4. ' He is Not-Being. grew weary searching and searching few were who found. The four ages and the four-armed Veda chant boundless scriptures. The Some laid it down. whom Some say. Vishnu. 3. One is ignored.SAYAR BIJAK PAD 1. : none have found Some of declare Him Nirgunr. Few recognise Him.Rudra. : Many they 2. Some pronounce Him subtle or gross. the By many proofs they establish their belief: Light is proof of Him. rishis sang the end. has been set Of what form is the True Lord? This forth by none. Millions of births they find and ages passed in whims and fancies the vision nowhere. To the Lord each assigns a name. On their meditation? then do they fix is revealed : why In every several hair the Creator then go astray in error ? Tlie failed. The way not seen . and some the Letter that has always truth. 8. He has neither form nor outline. 5. some Sugunr : some speak Him as Light. O Sants. and many liars go about. The Sat-Guru says. though he search for abode and resting-place. is Beyond attainment. : . The devotion that is coveting Lord is infinitely is altogether vain : the wise. but none reveals His form. Birancha.' ' the Lord's abode: 6. all alike flagged and Creator none could comprehend. is 7. That is our goal. Upholding or denying. the teaching of the Bijak is with authority. irue 0. beyond vision yet all say. the wayfarer finds them not.

the All-Great. Requiring more and ever more the wise of many sects would strengthen their devotion The teaching of the Bijak is known to few : the proud go wandering in error. 229 is The All-Merciful. Within the Creator is all. Kabir said. 12. Without the secret all are sunk in error only the sant. and the Creator permeates all. : . the wise.: SAYAR BIJAK PAD 10. Straightway their state is changed to bliss : they are entranced there forever. can comprehend. He indeed. seen by few 11.

and Krishna observing this revealed to him his nature. woman made by Brahma. It is said that he observed strictly the Ekadasi fast and broke it according to rule before the end of the day. Anjana :— Mother of Hanumat by Vayu. Gautama. Being cursed by Gautama she became a stone. One version represents her as knowing the god and being nattered by his condescension but another version to . states god assumed the form of her husband. wind. He was sent by Kansa to fetch Krishna from Gokula tliat he might be slain. Once Durvasa usual the guest have a bath before dinner. Akrura :— A Yadava and uncle of Krishna. god of the to came went a to his house as a guest. * These notes are partly taken from Dowson's Bindu Mijthology. For an involantary transgression he imposed upon himself twelve years' exile from his family. and She was the he gave her She was seduced by Indra. Akrura went against his will. and so deceived her. who gave instruction in the use of arms. twenty-eighth in descent from Ikshwaku. Classical Dictionary of . He was tauglit tlie use of arms by Drona and was his favourite pupil. By his skill in arms he won Draupadi at her Swayamvara.PROPER NAMES MENTIONED THE BIJAK* Alialya:— Wife first IN of the Rislii Gautama. Arjuna :— The third Pandu prince. He took so long bathing that Ambarisha drank a little water to keep his rule. Durvasa sought to kill him but Ambarisha asked protection from Vishnu and was protected. Ambarisha:— A king of Ayodhya. He was son of Swa-phalka and Gandini. and during that time he visited ParasuRama. Rama afterwards the that delivered her. As time .

hended (God). and. the sons of Manu 8wayam-bhuva were Priya-vrata and Uttanapada. Vishnu. according to the Ramayana. supposed to be the son of Indra. creator of the universe. Kausalya bore Rama. son of Aja. Dig-ambara:-* Clothed with cant. and Su-mitra bore Lakshmana and Satru-ghna. D. or more particularly Vishnu. 1082. Bharat of a quarter. and Siva. whence his name. king of Dhar. Dhruva :~ The polar star. According to the Vishnu Parana. remained in close contact with the slaughtered horse for a night. three wives. and the other two queens beside her. IN THK UIJAK 231 which cannot be compreof Balin :—The monkey king Kishkindhya. Kaikeyi gave birth to Bharat. and the other two shared the remaining fourth. the chief queen. he performed the sacrifice of a horse. Kausalya. Dasa-ratha:— A jnince of the Solar race. A Brahman a portion of Brahma. and his sons' He was Angada and Tara Bhoja :— A name borne by many kings. Four sons were then born to him from his three wives. mother of Krishna. He had Dattatriya: saiDt in At ri and Anasuya. space. was incarnate.PROPER NAMES MKNTIOXED Avagat :— Unconditioned. Most conspicuous among them was Bhoj or Bhoja-deva. but being childless. the friend Rama. and to have been born from the hair (bala) of his mother. . and probably died before A. Kama partook of half the nature of Vishnu. and king of Ayodhya. Sod of whom Devaki. Brahma triad (masculine) :—The first member of the Hindu it the supreme spirit manifested as the active . -Wife of Vasu-deva.' A naked mendi- A title of Siva. who was slain by Rama and whose kingdom was given and ally of to his brother Su-griva. 8 descendant of Ikshwaku. His wife's name was Tara. who is said to have been a great patron of literature. Bali.

^ been those Krishna's whicli is said to have submerged by the ocean seven days after Firendr -Serpent-king. which Krishna induced the cowherds and cowlierdesses to worship instead of Indra.' capital. He was able to fly.-Twenty. whom Gorakh :—The founder of Gorakha Pauth.232 PROPER NAMES MENTIONED IN THE lilJAK Dur-yodhanai-^Hard to conquer/ The eldest son of King Dhrita-rashtra and leader of the Kaiirava princes in the great war of the Mahabharata. especially attendant upon Siva. A who lived among name of the the cowherds in Gopis :— The cowherd damsels and wives with Krishna sported in his youth. Gandharva:-' The heavenly GandharvV of the Veda was a deity who knew and revealed the secrets of iieaven and divine truths in general. wife of a monkey. Hanumat. named Kesari. . : his death. Hauumat :— A celebrated monkey chief. where Krishna passed his boyhood with the cowherds. Go-kula:— A pastoral district on the Yamuna. but Krishna held up the mountain on his little finger for seven days to shelter the people of Vrindavana. This enraged the God. and is a conspicuous figure in the Ramayana.eighthkingof the Solar race. He was celebrated for his piety and justice.' youthful Krishna. Gopala:-Go-vinda: -'Oow-keeper. Dwarka. Gana-pati :-Lord of the Ganas or troops of inferior deities. Vrindavana.' A Daitya wlio dragged the earth to the depth of the ocean. He was son of Pavana. * Haris-Ohandar. the wind. Hiranyakusha: 'Golden eye. Go-vardhana :— A mountain in Vrindavana.' by Anjuna. Hanuman. D. lived in four- teenth century A. Gaiiesa:-(Gana-Isa). in Gujrat. Dwaravati :-' The city of gates. and son of Trisanku. who sent a deluge of rain to wash away the mountain and all the people of the country. about Mathura.

Kuntibhoja. the child was exposed on the banks . a daughter of the sun. the personified Janaka:— Kingof Mithila. When without leaving a his predecessor. Kesava:--* Having mucli or fine hair. She was sister of Vasudeva. son of Samvarana by Tapati. Kunti :— Daughter of the Yadava prince Sura. Karna:-Sonof Pritha or Kunti.' A name of Vishnu or Krishna. . He ruled in the 'north-west of India over the country about Delhi. She called upon the sun. Kuru :— A priDce of the Lunar of the race. the sages subjected the body of Nimi to " who was attrition. P. of the Solar race. whose capital was Mathura on the Yamuna. from being born without a progenitor. but without any detriment to her virginity still. author of Gita. of IN THE RIJAK 233 the firraament. named Kama. son of Ugrasena and cousin of Devaki. King of the Surasmas. that he gave her a charm by means of which she might have a child by any god she pleased to invoke. Jaya-Deva: -A poet. successor.PROPER NAMES MENTIONED Indra:—The God atmosphere. a spirits living in chief of the : evil beings or the shades and called by his pat- ronymic Vaisravana. and was given by ber father to his childless cousin. In her maidenhood she showed such respectful devotion to the sage Dur-vasa.' A name of Durga." Jaunpur :— A city in U. by whom she was brought up. Kasi : —Benares. Kanya-Kumari :— 'The virgin damsel. before her marriage to Pandu. Yamuna. died Nirai. to keep the affair secret. Kuverai—ln the Vedas. and by him had a son.Ihusi :--A village near Allahabad fort. . where the tombs of Shaikh Taqi and of other Muslim saints are. by Surya. the sun. Kansa:— A tyraiyiical kingof Mathura. the mother of Krishna. and produced from it a prince called Janaka.

Muni :— " A holy sage. Naresh :— Lord of men.^^ife and the mother described in the Ramayana Maghar:— A Kabir's ' of Indra-jit.234 PROPER NAMES MENTIONED IN THE IJIJAK Lakshmana :— Son of the King Dasa-ratha by his wife Sumitra. and father Pandavas or Pandu princes.. of Rama- Lanka:— The Tlie city is island of Ceylon or its capital city. Parasu-Ram Rama with the axes. and the half-brother and special friend Chandra. Mandodri :-~Ra van's favourite . Pandu :-- The pale. it by rigid abstraction and Naga :— A mythical semi-divine face with the tail of a being. or having attained to mortification." a pious and learned person. . between the Gandaki and Kosi rivers. the capital of Videha or North Bihar.' He was a Brahman.' Brother of Dhrita-rashtra. (methal) :. son of Hirna-kasipu and father of Bali. Parvati :— ' The mountaineer. and the expanded neck of the cobra. : ' of Pritha or Kunti. Mithila. the fifth son of Jamad-agni and Renuka. village in Gorakhpur district where tomb is still visited. having a human serpent. as of vast extent and of great magnificence. Manakpur :— A village on the Ganges.-A city. Partha :— A son Prahlada : -A Daitya. King of the of Hastinapur. which corresponds to the modern Tirhut and Purniya. with seven broad moats and seven stupendous walls of stone and metal. to Narada :— A Rishi whom some hymns of the Rig- veda are ascribed. endowed with more or less of a divine nature. He was the twin brother of Satru-ghna. Muchandar-nath :~Guru of Gorakh-Nath. Nam : —Nama Deva.' A name of the wife of Siva.

Ravana :—The demon King which he expelled Lanka or Ceylon.* A celebrated Vedic sage to whom many hymns are ascribed.PROPER NAMES MENTIONED Pritlii. sister of Vasu-deva . four Sanandan. and from re- ceived her name Prithivi. Sakti :— The wife or the female energy of a deity. He was son of Visravas by his wife Nikasha. A name of Siva in his ' creative character. and mythologically son of the Aswins. Vamana :— The dwarf incarnation of Vishnu. Sanatana.Most wealthy. the goddess of learning. The son of Viyas. and of the infernal regions called Patala. from his half-brother Kuvera. : : Shambhu -A name Sliukh-deva-Muiii : of Shiva. daughter of the Raksliasa Su-mali. of Rama : -Eldest son Dasa-ratha. King of Ohedi. Sankadik :— Sanak. of his intended wife. reigning at Ayodhya. Light. etc. Sharad :— Saraswati. Saha-deva :— The youngest of the live Pandu princes.' A name of the consort of Siva. Sudama : A frien<l of Krishna. : Son Sukh-deva Son of Viyas. twin son of Madri the second wife of Pandu. but : especially of Siva. Sanaka. Sakata -A worshipper of the Sakti. He him the eartli was called first King. or more specifically of the Aswiu Dasra. Ravi -. Sesha-Naga — King of the serpent race or Nagas. Sankara :* Auspicious. by Sruta-deva.—The sun. Sisu-pala: Dama-gosha.* Ravana. a King of the Solar of race. he was therefore cousin of Krishna Krishna had carried off Rukmini. Vashishtlia :. nails like Surpanakha:* Having Sister of winnowing-fans. Uraa : * * . Sanat-Kumara :— The Kumaras or mind-born sons of Brahma. Sesha. son of Anga. IN TUE BIJAK 235^ Prithu :— Was the son of Vena.

He is said to have been the son of a king named Gardabhila. Vishnu. and foster- mother of Krishna. ' and Viswa-karma. among the cowherds.Creator. Vrinda-vana :— A wood in the district of Mathura where Krishna passed his youtli. and a descendant of Manu Swayambhuva. . Yadu-Banshi :— A famous race of Chhattris. Yasoda :— Wif^ of the cowherd Nanda. Vikramaditya:— A celebrated Hindu king who reigned at Ujjayini. under the name of Gopala.' A name of Brahma.236 PROPER NAMES MENTIONED IN THE BIJAK Vena :— Son of Anga. Vidhatri :.

.

.

.

.

PLEASE DO NOT REMOVE FROM THIS CARDS OR SLIPS POCKET UNIVERSITY OF TORONTO LIBRARY PK 2095 K33A22 Kabir The Bijak of Kabir .

You're Reading a Free Preview

Download
scribd
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->