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+The Project Gutenberg EBook of Songs of Kabir, by Rabindranath Tagore (trans.)
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+Title: Songs of Kabir
+
+Author: Rabindranath Tagore (trans.)
+
+Release Date: September, 2004  [EBook #6519]
+[Yes, we are more than one year ahead of schedule]
+[This file was first posted on December 25, 2002]
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+Edition: 10
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+Language: English
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+Character set encoding: Latin1
+
+*** START OF THE PROJECT GUTENBERG EBOOK, SONGS OF KABIR ***
+
+
+
+
+This eBook was prepared by Chetan K. Jain.
+Originally scanned at sacred-texts.com by John B. Hare.
+
+
+
+SONGS OF KABĪR
+
+
+Translated by Rabindranath Tagore
+
+Introduction by Evelyn Underhill
+
+New York, The Macmillan Company
+
+1915
+
+
+
+
+INTRODUCTION
+
+
+The poet Kabīr, a selection from whose songs is here for the
+first time offered to English readers, is one of the most
+interesting personalities in the history of Indian mysticism.
+Born in or near Benares, of Mohammedan parents, and probably
+about the year 1440, be became in early life a disciple of the
+celebrated Hindu ascetic Rāmānanda.  Rāmānanda had brought to
+Northern India the religious revival which Rāmānuja, the great
+twelfth-century reformer of Brāhmanism, had initiated in the
+South.  This revival was in part a reaction against the
+increasing formalism of the orthodox cult, in part an assertion
+of the demands of the heart as against the intense
+intellectualism of the Vedānta philosophy, the exaggerated monism
+which that philosophy proclaimed.  It took in Rāmānuja's
+preaching the form of an ardent personal devotion to the God
+Vishnu, as representing the personal aspect of the Divine Nature:
+that mystical "religion of love" which everywhere makes its
+appearance at a certain level of spiritual culture, and which
+creeds and philosophies are powerless to kill.
+
+Though such a devotion is indigenous in Hinduism, and finds
+expression in many passages of the Bhagavad Gītā, there was in
+its medięval revival a large element of syncretism.  Rāmānanda,
+through whom its spirit is said to have reached Kabīr, appears to
+have been a man of wide religious culture, and full of missionary
+enthusiasm.  Living at the moment in which the impassioned poetry
+and deep philosophy of the great Persian mystics, Attār, Sādī,
+Jalālu'ddīn Rūmī, and Hāfiz, were exercising a powerful influence
+on the religious thought of India, he dreamed of reconciling this
+intense and personal Mohammedan mysticism with the traditional
+theology of Brāhmanism.  Some have regarded both these great
+religious leaders as influenced also by Christian thought and
+life: but as this is a point upon which competent authorities
+hold widely divergent views, its discussion is not attempted here.
+We may safely assert, however, that in their teachings, two--
+perhaps three--apparently antagonistic streams of intense
+spiritual culture met, as Jewish and Hellenistic thought met in
+the early Christian Church: and it is one of the outstanding
+characteristics of Kabīr's genius that he was able in his poems
+to fuse them into one.
+
+A great religious reformer, the founder of a sect to which nearly
+a million northern Hindus still belong, it is yet supremely as a
+mystical poet that Kabīr lives for us.  His fate has been that of
+many revealers of Reality.  A hater of religious exclusivism, and
+seeking above all things to initiate men into the liberty of the
+children of God, his followers have honoured his memory by
+re-erecting in a new place the barriers which he laboured to cast
+down.  But his wonderful songs survive, the spontaneous
+expressions of his vision and his love; and it is by these, not
+by the didactic teachings associated with his name, that he makes
+his immortal appeal to the heart.  In these poems a wide range of
+mystical emotion is brought into play: from the loftiest
+abstractions, the most otherworldly passion for the Infinite, to
+the most intimate and personal realization of God, expressed in
+homely metaphors and religious symbols drawn indifferently from
+Hindu and Mohammedan belief.  It is impossible to say of their
+author that he was Brāhman or Sūfī, Vedāntist or Vaishnavite.
+He is, as he says himself, "at once the child of Allah and of Rām."
+That Supreme Spirit Whom he knew and adored, and to Whose joyous
+friendship he sought to induct the souls of other men, transcended
+whilst He included all metaphysical categories, all credal
+definitions; yet each contributed something to the description of
+that Infinite and Simple Totality Who revealed Himself, according
+to their measure, to the faithful lovers of all creeds.
+
+Kabīr's story is surrounded by contradictory legends, on none of
+which reliance can be placed.  Some of these emanate from a Hindu,
+some from a Mohammedan source, and claim him by turns as a Sūfī
+and a Brāhman saint.  His name, however, is practically a
+conclusive proof of Moslem ancestry: and the most probable tale is
+that which represents him as the actual or adopted child of a
+Mohammedan weaver of Benares, the city in which the chief events
+of his life took place.
+
+In fifteenth-century Benares the syncretistic tendencies of
+Bhakti religion had reached full development.  Sūfīs and Brāhmans
+appear to have met in disputation: the most spiritual members of
+both creeds frequenting the teachings of Rāmānanda, whose
+reputation was then at its height.  The boy Kabīr, in whom the
+religious passion was innate, saw in Rāmānanda his destined
+teacher; but knew how slight were the chances that a Hindu guru
+would accept a Mohammedan as disciple.  He therefore hid upon the
+steps of the river Ganges, where Rāmānanda was accustomed to
+bathe; with the result that the master, coming down to the water,
+trod upon his body unexpectedly, and exclaimed in his
+astonishment, "Ram!  Ram!"--the name of the incarnation under
+which he worshipped God.  Kabīr then declared that he had
+received the mantra of initiation from Rāmānanda's lips, and was
+by it admitted to discipleship.  In spite of the protests of
+orthodox Brāhmans and Mohammedans, both equally annoyed by this
+contempt of theological landmarks, he persisted in his claim;
+thus exhibiting in action that very principle of religious
+synthesis which Rāmānanda had sought to establish in thought.
+Rāmānanda appears to have accepted him, and though Mohammedan
+legends speak of the famous Sūfī Pīr, Takkī of Jhansī, as Kabīr's
+master in later life, the Hindu saint is the only human teacher
+to whom in his songs he acknowledges indebtedness.
+
+The little that we know of Kabīr's life contradicts many current
+ideas concerning the Oriental mystic.  Of the stages of
+discipline through which he passed, the manner in which his
+spiritual genius developed, we are completely ignorant.  He seems
+to have remained for years the disciple of Rāmānanda, joining in
+the theological and philosophical arguments which his master held
+with all the great Mullahs and Brāhmans of his day; and to this
+source we may perhaps trace his acquaintance with the terms of
+Hindu and Sūfī philosophy.  He may or may not have submitted to
+the traditional education of the Hindu or the Sūfī contemplative:
+it is clear, at any rate, that he never adopted the life of the
+professional ascetic, or retired from the world in order to
+devote himself to bodily mortifications and the exclusive pursuit
+of the contemplative life.  Side by side with his interior life
+of adoration, its artistic expression in music and words--for he
+was a skilled musician as well as a poet--he lived the sane and
+diligent life of the Oriental craftsman.  All the legends agree
+on this point: that Kabīr was a weaver, a simple and unlettered
+man, who earned his living at the loom.  Like Paul the tentmaker,
+Boehme the cobbler, Bunyan the tinker, Tersteegen the
+ribbon-maker, he knew how to combine vision and industry; the
+work of his hands helped rather than hindered the impassioned
+meditation of his heart.  Hating mere bodily austerities, he was
+no ascetic, but a married man, the father of a family--a
+circumstance which Hindu legends of the monastic type vainly
+attempt to conceal or explain--and it was from out of the heart
+of the common life that he sang his rapturous lyrics of divine
+love.  Here his works corroborate the traditional story of his
+life.  Again and again he extols the life of home, the value and
+reality of diurnal existence, with its opportunities for love and
+renunciation; pouring contempt--upon the professional sanctity of
+the Yogi, who "has a great beard and matted locks, and looks like
+a goat," and on all who think it necessary to flee a world
+pervaded by love, joy, and beauty--the proper theatre of man's
+quest--in order to find that One Reality Who has "spread His form
+of love throughout all the world." [Footnote: Cf. Poems Nos. XXI,
+XL, XLIII, LXVI, LXXVI.]
+
+It does not need much experience of ascetic literature to
+recognize the boldness and originality of this attitude in such a
+time and place.  From the point of view of orthodox sanctity,
+whether Hindu or Mohammedan, Kabīr was plainly a heretic; and his
+frank dislike of all institutional religion, all external
+observance--which was as thorough and as intense as that of the
+Quakers themselves--completed, so far as ecclesiastical opinion
+was concerned, his reputation as a dangerous man.  The "simple
+union" with Divine Reality which he perpetually extolled, as alike
+the duty and the joy of every soul, was independent both of ritual
+and of bodily austerities; the God whom he proclaimed was "neither
+in Kaaba nor in Kailāsh."  Those who sought Him needed not to go
+far; for He awaited discovery everywhere, more accessible to "the
+washerwoman and the carpenter" than to the self--righteous holy man.
+[Footnote: Poems I, II, XLI.]  Therefore the whole apparatus of
+piety, Hindu and Moslem alike--the temple and mosque, idol and holy
+water, scriptures and priests--were denounced by this inconveniently
+clear-sighted poet as mere substitutes for reality; dead things
+intervening between the soul and its love--
+
+/*
+  The images are all lifeless, they cannot speak:
+    I know, for I have cried aloud to them.
+  The Purāna and the Koran are mere words:
+    lifting up the curtain, I have seen.
+*/
+[Footnote: Poems XLII, LXV, LXVII.]
+
+This sort of thing cannot be tolerated by any organized church;
+and it is not surprising that Kabīr, having his head-quarters in
+Benares, the very centre of priestly influence, was subjected to
+considerable persecution.  The well-known legend of the beautiful
+courtesan sent by Brāhmans to tempt his virtue, and converted,
+like the Magdalen, by her sudden encounter with the initiate of a
+higher love, pre serves the memory of the fear and dislike with
+which he was regarded by the ecclesiastical powers.  Once at
+least, after the performance of a supposed miracle of healing, he
+was brought before the Emperor Sikandar Lodi, and charged with
+claiming the possession of divine powers.  But Sikandar Lodi, a
+ruler of considerable culture, was tolerant of the eccentricities
+of saintly persons belonging to his own faith.  Kabīr, being of
+Mohammedan birth, was outside the authority of the Brāhmans, and
+technically classed with the Sūfīs, to whom great theological
+latitude was allowed.  Therefore, though he was banished in the
+interests of peace from Benares, his life was spared.  This seems
+to have happened in 1495, when he was nearly sixty years of age;
+it is the last event in his career of which we have definite
+knowledge.  Thenceforth he appears to have moved about amongst
+various cities of northern India, the centre of a group of
+disciples; continuing in exile that life of apostle and poet of
+love to which, as he declares in one of his songs, he was destined
+"from the beginning of time."  In 1518, an old man, broken in
+health, and with hands so feeble that he could no longer make the
+music which he loved, he died at Maghar near Gorakhpur.
+
+A beautiful legend tells us that after his death his
+Mohammedan and Hindu disciples disputed the possession of his
+body; which the Mohammedans wished to bury, the Hindus to burn.
+As they argued together, Kabīr appeared before them, and told
+them to lift the shroud and look at that which lay beneath.  They
+did so, and found in the place of the corpse a heap of flowers;
+half of which were buried by the Mohammedans at Maghar, and half
+carried by the Hindus to the holy city of Benares to be burned--
+fitting conclusion to a life which had made fragrant the most
+beautiful doctrines of two great creeds.
+
+
+
+II
+
+
+The poetry of mysticism might be defined on the one hand as a
+temperamental reaction to the vision of Reality: on the other, as
+a form of prophecy.  As it is the special vocation of the
+mystical consciousness to mediate between two orders, going out
+in loving adoration towards God and coming home to tell the
+secrets of Eternity to other men; so the artistic self-expression
+of this consciousness has also a double character.  It is love-
+poetry, but love-poetry which is often written with a missionary
+intention.
+
+Kabīr's songs are of this kind: out-births at once of rapture and
+of charity.  Written in the popular Hindi, not in the literary
+tongue, they were deliberately addressed--like the vernacular
+poetry of Jacopone da Todģ and Richard Rolle--to the people rather
+than to the professionally religious class; and all must be struck
+by the constant employment in them of imagery drawn from the
+common life, the universal experience.  It is by the simplest
+metaphors, by constant appeals to needs, passions, relations which
+all men understand--the bridegroom and bride, the guru and
+disciple, the pilgrim, the farmer, the migrant bird-- that he
+drives home his intense conviction of the reality of the soul's
+intercourse with the Transcendent.  There are in his universe no
+fences between the "natural" and "supernatural" worlds; everything
+is a part of the creative Play of God, and therefore--even in its
+humblest details--capable of revealing the Player's mind.
+
+This willing acceptance of the here-and-now as a means of
+representing supernal realities is a trait common to the greatest
+mystics.  For them, when they have achieved at last the true
+theopathetic state, all aspects of the universe possess equal
+authority as sacramental declarations of the Presence of God; and
+their fearless employment of homely and physical symbols--often
+startling and even revolting to the unaccustomed taste--is in
+direct proportion to the exaltation of their spiritual life.  The
+works of the great Sūfīs, and amongst the Christians of Jacopone
+da Todģ, Ruysbroeck, Boehme, abound in illustrations of this law.
+Therefore we must not be surprised to find in Kabīr's songs--his
+desperate attempts to communicate his ecstasy and persuade other
+men to share it--a constant juxtaposition of concrete and
+metaphysical language; swift alternations between the most
+intensely anthropomorphic, the most subtly philosophical, ways of
+apprehending man's communion with the Divine.  The need for this
+alternation, and its entire naturalness for the mind which
+employs it, is rooted in his concept, or vision, of the Nature of
+God; and unless we make some attempt to grasp this, we shall not
+go far in our understanding of his poems.
+
+Kabīr belongs to that small group of supreme mystics--amongst
+whom St.  Augustine, Ruysbroeck, and the Sūfī poet Jalālu'ddīn
+Rūmī are perhaps the chief--who have achieved that which we might
+call the synthetic vision of God.  These have resolved the
+perpetual opposition between the personal and impersonal, the
+transcendent and immanent, static and dynamic aspects of the
+Divine Nature; between the Absolute of philosophy and the "sure
+true Friend" of devotional religion.  They have done this, not by
+taking these apparently incompatible concepts one after the
+other; but by ascending to a height of spiritual intuition at
+which they are, as Ruysbroeck said, "melted and merged in the
+Unity," and perceived as the completing opposites of a perfect
+Whole.  This proceeding entails for them--and both Kabīr and
+Ruysbroeck expressly acknowledge it--a universe of three orders:
+Becoming, Being, and that which is "More than Being," i.e., God.
+[Footnote: Nos. VII and XLIX.]  God is here felt to be not the
+final abstraction, but the one actuality.  He inspires, supports,
+indeed inhabits, both the durational, conditioned, finite world
+of Becoming and the unconditioned, non-successional, infinite
+world of Being; yet utterly transcends them both.  He is the
+omnipresent Reality, the "All-pervading" within Whom "the worlds
+are being told like beads."  In His personal aspect He is the
+"beloved Fakir," teaching and companioning each soul.  Considered
+as Immanent Spirit, He is "the Mind within the mind."  But all
+these are at best partial aspects of His nature, mutually
+corrective: as the Persons in the Christian doctrine of the
+Trinity--to which this theological diagram bears a striking
+resemblance--represent different and compensating experiences of
+the Divine Unity within which they are resumed.  As Ruysbroeck
+discerned a plane of reality upon which "we can speak no more of
+Father, Son, and Holy Spirit, but only of One Being, the very
+substance of the Divine Persons"; so Kabīr says that "beyond both
+the limited and the limitless is He, the Pure Being."  [Footnote:
+No. VII.]
+
+Brahma, then, is the Ineffable Fact compared with which "the
+distinction of the Conditioned from the Unconditioned is but a
+word": at once the utterly transcendent One of Absolutist
+philosophy, and the personal Lover of the individual soul--
+"common to all and special to each," as one Christian mystic has
+it.  The need felt by Kabīr for both these ways of describing
+Reality is a proof of the richness and balance of his spiritual
+experience; which neither cosmic nor anthropomorphic symbols,
+taken alone, could express.  More absolute than the Absolute,
+more personal than the human mind, Brahma therefore exceeds
+whilst He includes all the concepts of philosophy, all the
+passionate intuitions of the heart.  He is the Great Affirmation,
+the font of energy, the source of life and love, the unique
+satisfaction of desire.  His creative word is the <i>Om</i> or
+"Everlasting Yea."  The negative philosophy which strips from the
+Divine Nature all Its attributes and defining Him only by that
+which He is not--reduces Him to an "Emptiness," is abhorrent to
+this most vital of poets.--Brahma, he says, "may never be found
+in abstractions."  He is the One Love who Pervades the world.,
+discerned in His fullness only by the eyes of love; and those who
+know Him thus share, though they may never tell, the joyous and
+ineffable secret of the universe.  [Footnote: Nos. VII, XXVI,
+LXXVI, XC.]
+
+Now Kabīr, achieving this synthesis between the personal and
+cosmic aspects of the Divine Nature, eludes the three great
+dangers which threaten mystical religion.
+
+First, he escapes the excessive emotionalism, the tendency to
+an exclusively anthropomorphic devotion, which results from an
+unrestricted cult of Divine Personality, especially under an
+incarnational form; seen in India in the exaggerations of
+Krishna worship, in Europe in the sentimental extravagances of
+certain Christian saints.
+
+Next, he is protected from the soul-destroying conclusions of
+pure monism, inevitable if its logical implications are pressed
+home: that is, the identity of substance between God and the
+soul, with its corollary of the total absorption of that soul in
+the Being of God as the goal of the spiritual life.  For the
+thorough-going monist the soul, in so far as it is real, is
+substantially identical with God; and the true object of
+existence is the making patent of this latent identity, the
+realization which finds expression in the Vedāntist formula "That
+art thou."  But Kabīr says that Brahma and the creature are "ever
+distinct, yet ever united"; that the wise man knows the spiritual
+as well as the material world to "be no more than His footstool."
+[Footnote: Nos. VII and IX.]  The soul's union with Him is a love
+union, a mutual inhabitation; that essentially dualistic relation
+which all mystical religion expresses, not a self-mergence which
+leaves no place for personality.  This eternal distinction, the
+mysterious union-in-separateness of God and the soul, is a
+necessary doctrine of all sane mysticism; for no scheme which
+fails to find a place for it can represent more than a fragment of
+that soul's intercourse with the spiritual world.  Its affirmation
+was one of the distinguishing features of the Vaishnavite
+reformation preached by Rāmānuja; the principle of which had
+descended through Rāmānanda to Kabīr.
+
+Last, the warmly human and direct apprehension of God as the
+supreme Object of love, the soul's comrade, teacher, and
+bridegroom, which is so passionately and frequently expressed in
+Kabīr's poems, balances and controls those abstract tendencies
+which are inherent in the metaphysical side of his vision of
+Reality: and prevents it from degenerating into that sterile
+worship of intellectual formulę which became the curse of the
+Vedāntist school.  For the mere intellectualist, as for the mere
+pietist, he has little approbation.  [Footnote: Cf. especially
+Nos. LIX, LXVII, LXXV, XC, XCI.]  Love is throughout his
+"absolute sole Lord": the unique source of the more abundant life
+which he enjoys, and the common factor which unites the finite
+and infinite worlds.  All is soaked in love: that love which he
+described in almost Johannine language as the "Form of God."
+The whole of creation is the Play of the Eternal Lover; the
+living, changing, growing expression of Brahma's love and joy.
+As these twin passions preside over the generation of human life,
+so "beyond the mists of pleasure and pain" Kabīr finds them
+governing the creative acts of God.  His manifestation is love;
+His activity is joy.  Creation springs from one glad act of
+affirmation: the Everlasting Yea, perpetually uttered within the
+depths of the Divine Nature.  [Footnote: Nos. XVII, XXVI, LXXVI,
+LXXXII.]  In accordance with this concept of the universe as a
+Love-Game which eternally goes forward, a progressive
+manifestation of Brahma--one of the many notions which he adopted
+from the common stock of Hindu religious ideas, and illuminated
+by his poetic genius--movement, rhythm, perpetual change, forms
+an integral part of Kabīr's vision of Reality.  Though the
+Eternal and Absolute is ever present to his consciousness, yet
+his concept of the Divine Nature is essentially dynamic.  It is
+by the symbols of motion that he most often tries to convey it to
+us: as in his constant reference to dancing, or the strangely
+modern picture of that Eternal Swing of the Universe which is
+"held by the cords of love."  [Footnote: No. XVI.]
+
+It is a marked characteristic of mystical literature that the
+great contemplatives, in their effort to convey to us the nature
+of their communion with the supersensuous, are inevitably driven
+to employ some form of sensuous imagery: coarse and inaccurate as
+they know such imagery to be, even at the best.  Our normal human
+consciousness is so completely committed to dependence on the
+senses, that the fruits of intuition itself are instinctively
+referred to them.  In that intuition it seems to the mystics that
+all the dim cravings and partial apprehensions of sense find
+perfect fulfilment.  Hence their constant declaration that they
+<i>see</i> the uncreated light, they <i>hear</i> the celestial
+melody, they <i>taste</i> the sweetness of the Lord, they know an
+ineffable fragrance, they feel the very contact of love.  "Him
+verily seeing and fully feeling, Him spiritually hearing and Him
+delectably smelling and sweetly swallowing," as Julian of Norwich
+has it.  In those amongst them who develop psycho-sensorial
+automatisms, these parallels between sense and spirit may present
+themselves to consciousness in the form of hallucinations: as the
+light seen by Suso, the music heard by Rolle, the celestial
+perfumes which filled St.  Catherine of Siena's cell, the physical
+wounds felt by St.  Francis and St. Teresa.  These are excessive
+dramatizations of the symbolism under which the mystic tends
+instinctively to represent his spiritual intuition to the surface
+consciousness.  Here, in the special sense-perception which he
+feels to be most expressive of Reality, his peculiar
+idiosyncrasies come out.
+
+Now Kabīr, as we might expect in one whose reactions to the
+spiritual order were so wide and various, uses by turn all the
+symbols of sense.  He tells us that he has "seen without sight"
+the effulgence of Brahma, tasted the divine nectar, felt the
+ecstatic contact of Reality, smelt the fragrance of the heavenly
+flowers.  But he was essentially a poet and musician: rhythm and
+harmony were to him the garments of beauty and truth.  Hence in
+his lyrics he shows himself to be, like Richard Rolle, above all
+things a musical mystic.  Creation, he says again and again, is
+full of music: it <i>is</i> music.  At the heart of the Universe
+"white music is blossoming": love weaves the melody, whilst
+renunciation beats the time.  It can be heard in the home as well
+as in the heavens; discerned by the ears of common men as well as
+by the trained senses of the ascetic.  Moreover, the body of
+every man is a lyre on which Brahma, "the source of all music,"
+plays.  Everywhere Kabīr discerns the "Unstruck Music of the
+Infinite"--that celestial melody which the angel played to St.
+Francis, that ghostly symphony which filled the soul of Rolle
+with ecstatic joy.  [Footnote: Nos. XVII, XVIII, XXXIX, XLI, LIV,
+LXXVI, LXXXIII, LXXXIX, XCVII.]  The one figure which he adopts
+from the Hindu Pantheon and constantly uses, is that of Krishna
+the Divine Flute Player.  [Footnote: Nos. L, LIII, LXVIII.]  He
+sees the supernal music, too, in its visual embodiment, as
+rhythmical movement: that mysterious dance of the universe before
+the face of Brahma, which is at once an act of worship and an
+expression of the infinite rapture of the Immanent God.'
+
+Yet in this wide and rapturous vision of the universe Kabīr
+never loses touch with diurnal existence, never forgets the
+common life.  His feet are firmly planted upon earth; his lofty
+and passionate apprehensions are perpetually controlled by the
+activity of a sane and vigorous intellect, by the alert
+commonsense so often found in persons of real mystical genius.
+The constant insistence on simplicity and directness, the hatred
+of all abstractions and philosophizings,[Footnote: Nos. XXVI,
+XXXII, LXXVI] the ruthless criticism of external religion: these
+are amongst his most marked characteristics.  God is the Root
+whence all manifestations, "material" and "spiritual," alike
+proceed; [Footnote: Nos. LXXV, LXXVIII, LXXX, XC.] and God is
+the only need of man--"happiness shall be yours when you come to
+the Root."  [Footnote: No. LXXX.]  Hence to those who keep their
+eye on the "one thing needful," denominations, creeds, ceremonies,
+the conclusions of philosophy, the disciplines of asceticism, are
+matters of comparative indifference.  They represent merely the
+different angles from which the soul may approach that simple
+union with Brahma which is its goal; and are useful only in so
+faras they contribute to this consummation.  So thorough-going is
+Kabīr's eclecticism, that he seems by turns Vedāntist and
+Vaishnavite, Pantheist and Transcendentalist, Brāhman and Sūfī.
+In the effort to tell the truth about that ineffable apprehension,
+so vast and yet so near, which controls his life, he seizes and
+twines together--as he might have woven together contrasting
+threads upon his loom--symbols and ideas drawn from the most
+violent and conflicting philosophies and faiths.  All are needed,
+if he is ever to suggest the character of that One whom the
+Upanishad called "the Sun-coloured Being who is beyond this
+Darkness": as all the colours of the spectrum are needed if we
+would demonstrate the simple richness of white light.  In thus
+adapting traditional materials to his own use he follows a method
+common amongst the mystics; who seldom exhibit any special love
+for originality of form.  They will pour their wine into almost
+any vessel that comes to hand: generally using by preference--and
+lifting to new levels of beauty and significance--the religious or
+philosophic formulę current in their own day.  Thus we find that
+some of Kabīr's finest poems have as their subjects the
+commonplaces of Hindu philosophy and religion: the Līlā or Sport of
+God, the Ocean of Bliss, the Bird of the Soul, Māyā, the Hundred-
+petalled Lotus, and the "Formless Form."  Many, again, are soaked
+in Sūfī imagery and feeling.  Others use as their material the
+ordinary surroundings and incidents of Indian life: the temple bells,
+the ceremony of the lamps, marriage, suttee, pilgrimage, the
+characters of the seasons; all felt by him in their mystical aspect,
+as sacraments of the soul's relation with Brahma.  In many of these
+a particularly beautiful and intimate feeling for Nature is shown.
+[Footnote: Nos. XV, XXIII, LXVII, LXXXVII, XCVII.]
+
+In the collection of songs here translated there will be found
+examples which illustrate nearly every aspect of Kabīr's thought,
+and all the fluctuations of the mystic's emotion: the ecstasy,
+the despair, the still beatitude, the eager self-devotion, the
+flashes of wide illumination, the moments of intimate love.  His
+wide and deep vision of the universe, the "Eternal Sport" of
+creation (LXXXII), the worlds being "told like beads" within the
+Being of God (XIV, XVI, XVII, LXXVI), is here seen balanced by
+his lovely and delicate sense of intimate communion with the
+Divine Friend, Lover, Teacher of the soul (X, XI, XXIII, XXXV, LI,
+LXXXV, LXXXVI, LXXXVIII, XCII, XCIII; above all, the beautiful
+poem XXXIV).  As these apparently paradoxical views of Reality
+are resolved in Brāhma, so all other opposites are reconciled in
+Him: bondage and liberty, love and renunciation, pleasure and pain
+(XVII, XXV, XL, LXXIX).  Union with Him is the one thing that
+matters to the soul, its destiny and its need (LI, I, II, LIV, LXX,
+LXXIV, XCIII, XCVI); and this union, this discovery of God, is the
+simplest and most natural of all things, if we would but grasp it
+(XLI, XLVI, LVI, LXXII, LXXVI, LXXVIII, XCVII).  The union, however,
+is brought about by love, not by knowledge or ceremonial observances
+(XXXVIII, LIV, LV, LIX, XCI); and the apprehension which that union
+confers is ineffable--"neither This nor That," as Ruysbroeck has it
+(IX, XLVI, LXXVI).  Real worship and communion is in Spirit and in
+Truth (XL, XLI, LVI, LXIII, LXV, LXX), therefore idolatry is an
+insult to the Divine Lover (XLII, LXIX) and the devices of
+professional sanctity are useless apart from charity and purity
+of soul (LIV, LXV, LXVI).  Since all things, and especially the
+heart of man, are God-inhabited, God-possessed (XXVI, LVI, LXXVI,
+LXXXIX, XCVII), He may best be found in the here-and-now: in the
+normal.  human, bodily existence, the "mud" of material life (III,
+IV, VI, XXI, XXXIX, XL, XLIII, XLVIII, LXXII).  "We can reach the
+goal without crossing the road" (LXXVI)--not the cloister but the
+home is the proper theatre of man's efforts: and if he cannot find
+God there, he need not hope for success by going farther afield.
+"In the home is reality."  There love and detachment, bondage and
+freedom, joy and pain play by turns upon the soul; and it is from
+their conflict that the Unstruck Music of the Infinite proceeds.
+Kabīr says: "None but Brahma can evoke its melodies."
+
+"This version of Kabīr's songs is chiefly the work of
+Mr. Rabīndranāth Tagore, the trend of whose mystical genius makes
+him--as all who read these poems will see--a peculiarly
+sympathetic interpreter of Kabīr's vision and thought.  It has
+been based upon the printed Hindī text with Bengali translation
+of Mr. Kshiti Mohan Sen; who has gathered from many sources--
+sometimes from books and manuscripts, sometimes from the lips of
+wandering ascetics and minstrels--a large collection of poems
+and hymns to which Kabīr's name is attached, and carefully
+sifted the authentic songs from the many spurious works now
+attributed to him.  These painstaking labours alone have made
+the present undertaking possible.
+
+We have also had before us a manuscript English translation of
+116 songs made by Mr. Ajit Kumār Chakravarty from Mr. Kshiti
+Mohan Sen's text, and a prose essay upon Kabīr from the same
+hand.  From these we have derived great assistance.  A
+considerable number of readings from the translation have been
+adopted by us; whilst several of the facts mentioned in the essay
+have been incorporated into this introduction.  Our most grateful
+thanks are due to Mr. Ajit Kumar Chakravarty for the extremely
+generous and unselfish manner in which he has placed his work at
+our disposal.
+
+E.  U.
+
+The reference of the headlines of the poems is to:
+
+Sāntiniketana; Kabīr by Srī Kshitimohan Sen, 4 parts,
+Brahmacharyāsrama, Bolpur, 1910-1911.
+
+
+For some assistance in normalizing the transliteration we are
+indebted to Professor J. F. Blumhardt.
+
+
+
+
+
+KABIR'S POEMS
+
+
+I
+
+
+I.  13.  <i>mo ko kahān dhūnro bande</i>
+
+O servant, where dost thou seek Me?
+Lo!  I am beside thee.
+I am neither in temple nor in mosque: I am neither in Kaaba nor
+  in Kailash:
+Neither am I in rites and ceremonies, nor in Yoga and
+  renunciation.
+If thou art a true seeker, thou shalt at once see Me: thou shalt
+  meet Me in a moment of time.
+Kabīr says, "O Sadhu!  God is the breath of all breath."
+
+
+
+II
+
+
+I. 16. <i>Santan jāt na pūcho nirguniyān</i>
+
+It is needless to ask of a saint the caste to which he belongs;
+For the priest, the warrior.  the tradesman, and all the
+  thirty-six castes, alike are seeking for God.
+It is but folly to ask what the caste of a saint may be;
+The barber has sought God, the washerwoman, and the carpenter--
+Even Raidas was a seeker after God.
+The Rishi Swapacha was a tanner by caste.
+Hindus and Moslems alike have achieved that End, where remains no
+  mark of distinction.
+
+
+
+III
+
+
+I. 57. <i>sādho bhāī, jīval hī karo ās'ā</i>
+
+O friend!  hope for Him whilst you live, know whilst you live,
+  understand whilst you live: for in life deliverance abides.
+If your bonds be not broken whilst living, what hope of
+  deliverance in death?
+It is but an empty dream, that the soul shall have union with Him
+  because it has passed from the body:
+If He is found now, He is found then,
+If not, we do but go to dwell in the City of Death.
+If you have union now, you shall have it hereafter.
+Bathe in the truth, know the true Guru, have faith in the true
+  Name!
+Kabīr says: "It is the Spirit of the quest which helps; I am the
+slave of this Spirit of the quest."
+
+
+
+IV
+
+
+I. 58. <i>bāgo nā jā re nā jā</i>
+
+Do not go to the garden of flowers!
+O Friend! go not there;
+In your body is the garden of flowers.
+Take your seat on the thousand petals of the lotus, and there
+  gaze on the Infinite Beauty.
+
+
+
+V
+
+
+I. 63. <i>avadhū, māyā tajī na jāy</i>
+
+Tell me, Brother, how can I renounce Maya?
+When I gave up the tying of ribbons, still I tied my garment
+  about me:
+When I gave up tying my garment, still I covered my body in its
+  folds.
+So, when I give up passion, I see that anger remains;
+And when I renounce anger, greed is with me still;
+And when greed is vanquished, pride and vainglory remain;
+When the mind is detached and casts Maya away, still it clings to
+  the letter.
+Kabīr says, "Listen to me, dear Sadhu!  the true path is rarely
+  found."
+
+
+
+VI
+
+
+I. 83. <i>candā jhalkai yahi ghat māhīn</i>
+
+The moon shines in my body, but my blind eyes cannot see it:
+The moon is within me, and so is the sun.
+The unstruck drum of Eternity is sounded within me; but my deaf
+  ears cannot hear it.
+
+So long as man clamours for the <i>I</i> and the <i>Mine</i>,
+  his works are as naught:
+When all love of the <i>I</i> and the <i>Mine</i> is dead, then
+  the work of the Lord is done.
+For work has no other aim than the getting of knowledge:
+When that comes, then work is put away.
+
+The flower blooms for the fruit: when the fruit comes, the flower
+  withers.
+The musk is in the deer, but it seeks it not within itself: it
+  wanders in quest of grass.
+
+
+
+VII
+
+
+I. 85. <i>Sādho, Brahm alakh lakhāyā</i>
+
+When He Himself reveals Himself, Brahma brings into manifestation
+  That which can never be seen.
+As the seed is in the plant, as the shade is in the tree, as the
+  void is in the sky, as infinite forms are in the void--
+So from beyond the Infinite, the Infinite comes; and from the
+  Infinite the finite extends.
+
+The creature is in Brahma, and Brahma is in the creature: they
+  are ever distinct, yet ever united.
+He Himself is the tree, the seed, and the germ.
+He Himself is the flower, the fruit, and the shade.
+He Himself is the sun, the light, and the lighted.
+He Himself is Brahma, creature, and Maya.
+He Himself is the manifold form, the infinite space;
+He is the breath, the word, and the meaning.
+He Himself is the limit and the limitless: and beyond both the
+  limited and the limitless is He, the Pure Being.
+He is the Immanent Mind in Brahma and in the creature.
+
+The Supreme Soul is seen within the soul,
+The Point is seen within the Supreme Soul,
+And within the Point, the reflection is seen again.
+Kabīr is blest because he has this supreme vision!
+
+
+
+VIII
+
+
+I. 101. <i>is ghat antar bāg bagīce</i>
+
+Within this earthen vessel are bowers and groves, and within it
+  is the Creator:
+Within this vessel are the seven oceans and the unnumbered stars.
+The touchstone and the jewel-appraiser are within;
+And within this vessel the Eternal soundeth, and the spring wells
+  up.
+Kabīr says: "Listen to me, my Friend!  My beloved Lord is within."
+
+
+
+IX
+
+
+I. 104. <i>aisā lo nahīn taisā lo</i>
+
+O How may I ever express that secret word?
+O how can I say He is not like this, and He is like that?
+If I say that He is within me, the universe is ashamed:
+If I say that He is without me, it is falsehood.
+He makes the inner and the outer worlds to be indivisibly one;
+The conscious and the unconscious, both are His footstools.
+He is neither manifest nor hidden, He is neither revealed nor
+  unrevealed:
+There are no words to tell that which He is.
+
+
+
+X
+
+
+I. 121. <i>tohi mori lagan lagāye re phakīr wā</i>
+
+To Thee Thou hast drawn my love, O Fakir!
+I was sleeping in my own chamber, and Thou didst awaken me;
+  striking me with Thy voice, O Fakir!
+I was drowning in the deeps of the ocean of this world, and
+  Thou didst save me: upholding me with Thine arm, O Fakir!
+Only one word and no second--and Thou hast made me tear off all
+  my bonds, O Fakir!
+Kabīr says, "Thou hast united Thy heart to my heart, O Fakir!"
+
+
+
+XI
+
+
+I. 131. <i>nis' din khelat rahī sakhiyān sang</i>
+
+I played day and night with my comrades, and now I am greatly
+  afraid.
+So high is my Lord's palace, my heart trembles to mount its
+  stairs: yet I must not be shy, if I would enjoy His love.
+My heart must cleave to my Lover; I must withdraw my veil, and
+  meet Him with all my body:
+Mine eyes must perform the ceremony of the lamps of love.
+Kabīr says: "Listen to me, friend: he understands who loves.  If
+  you feel not love's longing for your Beloved One, it is vain
+  to adorn your body, vain to put unguent on your eyelids."
+
+
+
+XII
+
+
+II. 24. <i>hamsā, kaho purātan vāt</i>
+
+Tell me, O Swan, your ancient tale.
+From what land do you come, O Swan? to what shore will you fly?
+Where would you take your rest, O Swan, and what do you seek?
+
+Even this morning, O Swan, awake, arise, follow me!
+There is a land where no doubt nor sorrow have rule: where the
+  terror of Death is no more.
+There the woods of spring are a-bloom, and the fragrant scent "He
+  is I" is borne on the wind:
+There the bee of the heart is deeply immersed, and desires no
+  other joy.
+
+
+
+XIII
+
+
+II. 37. <i>angadhiyā devā</i>
+
+O Lord Increate, who will serve Thee?
+Every votary offers his worship to the God of his own creation:
+  each day he receives service--
+None seek Him, the Perfect: Brahma, the Indivisible Lord.
+They believe in ten Avatars; but no Avatar can be the Infinite
+  Spirit, for he suffers the results of his deeds:
+The Supreme One must be other than this.
+The Yogi, the Sanyasi, the Ascetics, are disputing one with
+  another:
+Kabīr says, "O brother!  he who has seen that radiance of love,
+  he is saved."
+
+
+
+XIV
+
+
+II. 56. <i>dariyā kī lahar dariyāo hai jī</i>
+
+The river and its waves are one
+surf: where is the difference between the river and its waves?
+When the wave rises, it is the water; and when it falls, it is
+  the same water again.  Tell me, Sir, where is the distinction?
+Because it has been named as wave, shall it no longer be
+  considered as water?
+
+Within the Supreme Brahma, the worlds are being told like beads:
+Look upon that rosary with the eyes of wisdom.
+
+
+
+XV
+
+
+II. 57. <i>jānh khelat vasant riturāj</i>
+
+Where Spring, the lord of the seasons, reigneth, there the
+  Unstruck Music sounds of itself,
+There the streams of light flow in all directions;
+Few are the men who can cross to that shore!
+There, where millions of Krishnas stand with hands folded,
+Where millions of Vishnus bow their heads,
+Where millions of Brahmās are reading the Vedas,
+Where millions of Shivas are lost in contemplation,
+Where millions of Indras dwell in the sky,
+Where the demi-gods and the munis are unnumbered,
+Where millions of Saraswatis, Goddess of Music, play on the vina--
+There is my Lord self-revealed: and the scent of sandal and
+  flowers dwells in those deeps.
+
+
+
+XVI
+
+
+II. 59. <i>jānh, cet acet khambh dōū</i>
+
+Between the poles of the conscious and the unconscious, there has
+  the mind made a swing:
+Thereon hang all beings and all worlds, and that swing never
+  ceases its sway.
+Millions of beings are there: the sun and the moon in their
+  courses are there:
+Millions of ages pass, and the swing goes on.
+All swing! the sky and the earth and the air and the water; and
+  the Lord Himself taking form:
+And the sight of this has made Kabīr a servant.
+
+
+
+XVII
+
+
+II. 61. <i>grah candra tapan jot varat hai</i>
+
+The light of the sun, the moon, and the stars shines bright:
+The melody of love swells forth, and the rhythm of love's
+  detachment beats the time.
+Day and night, the chorus of music fills the heavens; and Kabīr
+  says
+"My Beloved One gleams like the lightning flash in the sky."
+
+Do you know how the moments perform their adoration?
+Waving its row of lamps, the universe sings in worship day and
+  night,
+There are the hidden banner and the secret canopy:
+There the sound of the unseen bells is heard.
+Kabīr says: "There adoration never ceases; there the Lord of the
+  Universe sitteth on His throne."
+The whole world does its works and commits its errors: but few
+  are the lovers who know the Beloved.
+The devout seeker is he who mingles in his heart the double
+  currents of love and detachment, like the mingling of the
+  streams of Ganges and Jumna;
+In his heart the sacred water flows day and night; and thus the
+  round of births and deaths is brought to an end.
+
+Behold what wonderful rest is in the Supreme Spirit!  and he
+  enjoys it, who makes himself meet for it.
+Held by the cords of love, the swing of the Ocean of Joy sways to
+  and fro; and a mighty sound breaks forth in song.
+See what a lotus blooms there without water!  and Kabīr says
+"My heart's bee drinks its nectar."
+What a wonderful lotus it is, that blooms at the heart of the
+  spinning wheel of the universe!  Only a few pure souls know of
+  its true delight.
+Music is all around it, and there the heart partakes of the joy
+of the Infinite Sea.
+Kabīr says: "Dive thou into that Ocean of sweetness: thus let all
+  errors of life and of death flee away."
+
+Behold how the thirst of the five senses is quenched there!  and
+  the three forms of misery are no more!
+Kabīr says: "It is the sport of the Unattainable One: look
+  within, and behold how the moon-beams of that Hidden One shine
+  in you."
+There falls the rhythmic beat of life and death:
+Rapture wells forth, and all space is radiant with light.
+There the Unstruck Music is sounded; it is the music of the love
+  of the three worlds.
+There millions of lamps of sun and of moon are burning;
+There the drum beats, and the lover swings in play.
+There love-songs resound, and light rains in showers; and the
+  worshipper is entranced in the taste of the heavenly nectar.
+Look upon life and death; there is no separation between them,
+The right hand and the left hand are one and the same.
+Kabīr says: "There the wise man is speechless; for this truth may
+  never be found in Vadas or in books."
+
+I have had my Seat on the Self-poised One,
+I have drunk of the Cup of the Ineffable,
+I have found the Key of the Mystery,
+I have reached the Root of Union.
+Travelling by no track, I have come to the Sorrowless Land: very
+  easily has the mercy of the great Lord come upon me.
+They have sung of Him as infinite and unattainable: but I in my
+  meditations have seen Him without sight.
+That is indeed the sorrowless land, and none know the path that
+  leads there:
+Only he who is on that path has surely transcended all sorrow.
+Wonderful is that land of rest, to which no merit can win;
+It is the wise who has seen it, it is the wise who has sung of
+  it.
+This is the Ultimate Word: but can any express its marvellous
+  savour?
+He who has savoured it once, he knows what joy it can give.
+Kabīr says: "Knowing it, the ignorant man becomes wise, and the
+  wise man becomes speechless and silent,
+The worshipper is utterly inebriated,
+His wisdom and his detachment are made perfect;
+He drinks from the cup of the inbreathings and the outbreathings
+  of love."
+
+There the whole sky is filled with sound, and there that music is
+  made without fingers and without strings;
+There the game of pleasure and pain does not cease.
+Kabīr says: "If you merge your life in the Ocean of Life, you
+  will find your life in the Supreme Land of Bliss."
+
+What a frenzy of ecstasy there is in every hour! and the
+  worshipper is pressing out and drinking the essence of the
+  hours: he lives in the life of Brahma.
+I speak truth, for I have accepted truth in life; I am now
+  attached to truth, I have swept all tinsel away.
+Kabīr says: "Thus is the worshipper set free from fear; thus have
+  all errors of life and of death left him."
+
+There the sky is filled with music:
+There it rains nectar:
+There the harp-strings jingle, and there the drums beat.
+What a secret splendour is there, in the mansion of the sky!
+There no mention is made of the rising and the setting of the
+  sun;
+In the ocean of manifestation, which is the light of love, day
+  and night are felt to be one.
+Joy for ever, no sorrow,--no struggle!
+There have I seen joy filled to the brim, perfection of joy;
+No place for error is there.
+Kabīr says: "There have I witnessed the sport of One Bliss!"
+
+I have known in my body the sport of the universe: I have escaped
+  from the error of this world..
+The inward and the outward are become as one sky, the Infinite
+  and the finite are united: I am drunken with the sight of this
+  All!
+This Light of Thine fulfils the universe: the lamp of love that
+  burns on the salver of knowledge.
+Kabīr says: "There error cannot enter, and the conflict of life
+  and death is felt no more."
+
+
+
+XVIII
+
+
+II. 77. <i>maddh ākas' āp jahān baithe</i>
+
+The middle region of the sky, wherein the spirit dwelleth, is
+  radiant with the music of light;
+There, where the pure and white music blossoms, my Lord takes His
+  delight.
+In the wondrous effulgence of each hair of His body, the
+  brightness of millions of suns and of moons is lost.
+On that shore there is a city, where the rain of nectar pours and
+  pours, and never ceases.
+Kabīr says: "Come, O Dharmadas!  and see my great Lord's Durbar."
+
+
+
+XIX
+
+
+II. 20. <i>paramātam guru nikat virājatn</i>
+
+O my heart!  the Supreme Spirit, the great Master, is near you:
+  wake, oh wake!
+Run to the feet of your Beloved: for your Lord stands near to your
+  head.
+You have slept for unnumbered ages; this morning will you not
+  wake?
+
+
+
+XX
+
+
+II. 22. <i>man tu pār utar kānh jaiho</i>
+
+To what shore would you cross, O my heart?  there is no traveller
+  before you, there is no road:
+Where is the movement, where is the rest, on that shore?
+There is no water; no boat, no boatman, is there;
+There is not so much as a rope to tow the boat, nor a man to draw
+  it.
+No earth, no sky, no time, no thing, is there: no shore, no ford!
+There, there is neither body nor mind: and where is the place
+  that shall still the thirst of the soul?  You shall find naught
+  in that emptiness.
+Be strong, and enter into your own body: for there your foothold
+  is firm.  Consider it well, O my heart! go not elsewhere,
+Kabīr says: "Put all imaginations away, and stand fast in that
+  which you are."
+
+
+
+XXI
+
+
+II. 33. <i>ghar ghar dīpak barai</i>
+
+Lamps burn in every house, O blind one! and you cannot see them.
+One day your eyes shall suddenly be opened, and you shall see:
+  and the fetters of death will fall from you.
+There is nothing to say or to hear, there is nothing to do: it is
+  he who is living, yet dead, who shall never die again.
+
+Because he lives in solitude, therefore the Yogi says that his
+  home is far away.
+Your Lord is near: yet you are climbing the palm-tree to seek
+  Him.
+The Brāhman priest goes from house to house and initiates people
+  into faith:
+Alas!  the true fountain of life is beside you., and you have set
+  up a stone to worship.
+Kabīr says: "I may never express how sweet my Lord is.  Yoga and
+  the telling of beads, virtue and vice--these are naught to Him."
+
+
+
+XXII
+
+
+II. 38. <i>Sādho, so satgur mohi bhāwai</i>
+
+O brother, my heart yearns for that true Guru, who fills the cup
+  of true love, and drinks of it himself, and offers it then to
+  me.
+He removes the veil from the eyes, and gives the true Vision of
+  Brahma:
+He reveals the worlds in Him, and makes me to hear the Unstruck
+  Music:
+He shows joy and sorrow to be one:
+He fills all utterance with love.
+Kabīr says: "Verily he has no fear, who has such a Guru to lead
+  him to the shelter of safety!"
+
+
+
+XXIII
+
+
+II. 40. <i>tinwir sāńjh kā gahirā āwai</i>
+
+The shadows of evening fall thick and deep, and the darkness of
+  love envelops the body and the mind.
+Open the window to the west, and be lost in the sky of love;
+Drink the sweet honey that steeps the petals of the lotus of the
+  heart.
+Receive the waves in your body: what splendour is in the region
+  of the sea!
+Hark!  the sounds of conches and bells are rising.
+Kabīr says: "O brother, behold!  the Lord is in this vessel of my
+  body."
+
+
+
+XXIV
+
+
+II. 48. <i>jis se rahani apār jagat men</i>
+
+More than all else do I cherish at heart that love which makes me
+  to live a limitless life in this world.
+It is like the lotus, which lives in the water and blooms in the
+  water: yet the water cannot touch its petals, they open beyond
+  its reach.
+It is like a wife, who enters the fire at the bidding of love.
+  She burns and lets others grieve, yet never dishonours love.
+This ocean of the world is hard to cross: its waters are very
+  deep.  Kabīr says: "Listen to me, O Sadhu! few there are who
+  have reached its end."
+
+
+
+XXV
+
+
+II. 45. <i>Hari ne apnā āp chipāyā</i>
+
+My Lord hides Himself, and my Lord wonderfully reveals Himself:
+My Lord has encompassed me with hardness, and my Lord has cast
+  down my limitations.
+My Lord brings to me words of sorrow and words of joy, and He
+  Himself heals their strife.
+I will offer my body and mind to my Lord: I will give up my life,
+  but never can I forget my Lord!
+
+
+
+XXVI
+
+
+II. 75. <i>ōnkār siwae kōī sirjai</i>
+
+All things are created by the Om;
+The love-form is His body.
+He is without form, without quality, without decay:
+Seek thou union with Him!
+But that formless God takes a thousand forms in the eyes of His
+  creatures:
+He is pure and indestructible,
+His form is infinite and fathomless,
+He dances in rapture, and waves of form arise from His dance.
+The body and the mind cannot contain themselves, when they are
+  touched by His great joy.
+He is immersed in all consciousness, all joys, and all sorrows;
+He has no beginning and no end;
+He holds all within His bliss.
+
+
+
+XXVII
+
+
+II. 81. <i>satgur sōī dayā kar dīnhā</i>
+
+It is the mercy of my true Guru that has made me to know the
+  unknown;
+I have learned from Him how to walk without feet, to see without
+  eyes, to hear without ears, to drink without mouth, to fly
+  without wings;
+I have brought my love and my meditation into the land where
+  there is no sun and moon, nor day and night.
+Without eating, I have tasted of the sweetness of nectar; and
+  without water, I have quenched my thirst.
+Where there is the response of delight, there is the fullness of
+  joy.  Before whom can that joy be uttered?
+Kabīr says: "The Guru is great beyond words, and great is the
+  good fortune of the disciple."
+
+
+
+XXVIII
+
+
+II. 85. <i>nirgun āge sargun nācai</i>
+
+Before the Unconditioned, the Conditioned dances: "Thou and I are
+  one!" this trumpet proclaims.
+The Guru comes, and bows down before the disciple:
+This is the greatest of wonders.
+
+
+
+XXIX
+
+
+II. 87. <i>Kabīr kab se bhaye vairāgī</i>
+
+Gorakhnath asks Kabīr:
+"Tell me, O Kabīr, when did your vocation begin?  Where did your
+  love have its rise?"
+Kabīr answers:
+"When He whose forms are manifold had not begun His play: when
+  there was no Guru, and no disciple: when the world was not
+  spread out: when the Supreme One was alone--
+Then I became an ascetic; then, O Gorakh, my love was drawn to
+  Brahma.
+Brahma did not hold the crown on his head; the god Vishnu was not
+  anointed as king; the power of Shiva was still unborn; when I
+  was instructed in Yoga.
+
+I became suddenly revealed in Benares, and Rāmānanda illumined
+  me;
+I brought with me the thirst for the Infinite, and I have come
+  for the meeting with Him.
+In simplicity will I unite with the Simple One; my love will
+  surge up.
+O Gorakh, march thou with His music!"
+
+
+
+XXX
+
+
+II. 95. <i>yā tarvar men ek pakherū</i>
+
+On this tree is a bird: it dances in the joy of life.
+  None knows where it is: and who knows what the burden of its
+  music may be?
+Where the branches throw a deep shade, there does it have its
+  nest: and it comes in the evening and flies away in the morning,
+  and says not a word of that which it means.
+None tell me of this bird that sings within me.
+It is neither coloured nor colourless: it has neither form nor
+  outline:
+It sits in the shadow of love.
+It dwells within the Unattainable, the Infinite, and the Eternal;
+  and no one marks when it comes and goes.
+Kabīr says: "O brother Sadhu! deep is the mystery.  Let wise men
+  seek to know where rests that bird."
+
+
+
+XXXI
+
+
+II. 100. <i>nis` din sālai ghāw</i>
+
+A sore pain troubles me day and night, and I cannot sleep;
+I long for the meeting with my Beloved, and my father's house
+  gives me pleasure no more.
+The gates of the sky are opened, the temple is revealed:
+I meet my husband, and leave at His feet the offering of my body
+  and my mind.
+
+
+
+XXXII
+
+
+II. 103. <i>nāco re mero man, matta hoy</i>
+
+Dance, my heart!  dance to-day with joy.
+The strains of love fill the days and the nights with music, and
+  the world is listening to its melodies:
+Mad with joy, life and death dance to the rhythm of this music.
+  The hills and the sea and the earth dance.  The world of man
+  dances in laughter and tears.
+Why put on the robe of the monk, and live aloof from the world in
+  lonely pride?
+Behold!  my heart dances in the delight of a hundred arts; and
+  the Creator is well pleased.
+
+
+
+XXXIII
+
+
+II. 105. <i>man mast huā tab kyon bole</i>
+
+Where is the need of words, when love has made drunken the heart?
+I have wrapped the diamond in my cloak; why open it again and
+  again?
+When its load was light, the pan of the balance went up: now it
+  is full, where is the need for weighing?
+The swan has taken its flight to the lake beyond the mountains;
+why should it search for the pools and ditches any more?
+Your Lord dwells within you: why need your outward eyes be
+  opened?
+Kabīr says: "Listen, my brother!  my Lord, who ravishes my eyes,
+  has united Himself with me."
+
+
+
+XXXIV
+
+
+II. 110. <i>mohi tohi lāgī kaise chute</i>
+
+How could the love between Thee and me sever?
+As the leaf of the lotus abides on the water: so thou art my
+  Lord, and I am Thy servant.
+As the night-bird Chakor gazes all night at the moon: so Thou art
+  my Lord and I am Thy servant.
+From the beginning until the ending of time, there is love
+  between Thee and me; and how shall such love be extinguished?
+Kabīr says: "As the river enters into the ocean, so my heart
+  touches Thee."
+
+
+
+XXXV
+
+
+II. 113. <i>vālam, āwo hamāre geh re</i>
+
+My body and my mind are grieved for the want of Thee;
+O my Beloved!  come to my house.
+When people say I am Thy bride, I am ashamed; for I have not
+  touched Thy heart with my heart.
+Then what is this love of mine?  I have no taste for food, I have
+  no sleep; my heart is ever restless within doors and without.
+As water is to the thirsty, so is the lover to the bride.  Who is
+  there that will carry my news to my Beloved?
+Kabīr is restless: he is dying for sight of Him.
+
+
+
+XXXVI
+
+
+II. 126. <i>jāg piyārī, ab kān sowai</i>
+
+O friend, awake, and sleep no more!
+The night is over and gone, would you lose your day also?
+Others, who have wakened, have received jewels;
+O foolish woman!  you have lost all whilst you slept.
+Your lover is wise, and you are foolish, O woman!
+You never prepared the bed of your husband:
+O mad one! you passed your time in silly play.
+Your youth was passed in vain, for you did not know your Lord;
+Wake, wake!  See!  your bed is empty: He left you in the night.
+Kabīr says: "Only she wakes, whose heart is pierced with the
+  arrow of His music."
+
+
+
+XXXVII
+
+
+I. 36. <i>sūr parkās', tanh rain kahān pāļye</i>
+
+Where is the night, when the sun is shining?  If it is night,
+  then the sun withdraws its light.  Where knowledge is, can
+  ignorance endure?
+If there be ignorance, then knowledge must die.
+If there be lust, how can love be there?  Where there is love,
+  there is no lust.
+
+Lay hold on your sword, and join in the fight.  Fight, O my
+  brother, as long as life lasts.
+Strike off your enemy's head, and there make an end of him
+  quickly: then come, and bow your head at your King's Durbar.
+He who is brave, never forsakes the battle: he who flies from it
+  is no true fighter.
+In the field of this body a great war goes forward, against
+  passion, anger, pride, and greed:
+It is in the kingdom of truth, contentment and purity, that this
+  battle is raging; and the sword that rings forth most loudly is
+  the sword of His Name.
+Kabīr says: "When a brave knight takes the field, a host of
+  cowards is put to flight.
+It is a hard fight and a weary one, this fight of the
+  truth-seeker: for the vow of the truth-seeker is more hard than
+  that of the warrior, or of the widowed wife who would follow her
+  husband.
+For the warrior fights for a few hours, and the widow's struggle
+  with death is soon ended:
+But the truth-seeker's battle goes on day and night, as long as
+  life lasts it never ceases."
+
+
+
+XXXVIII
+
+
+I. 50. <i>bhram kā tālā lagā mahal re</i>
+
+The lock of error shuts the gate, open it with the key of love:
+  Thus, by opening the door, thou shalt wake the Beloved.
+Kabīr says: "O brother!  do not pass by such good fortune as
+  this."
+
+
+
+XXXIX
+
+
+I. 59. <i>sādho, yah tan thāth tanvure ka</i>
+
+O friend! this body is His lyre; He tightens its strings, and
+  draws from it the melody of Brahma.
+If the strings snap and the keys slacken, then to dust must this
+  instrument of dust return:
+Kabīr says: "None but Brahma can evoke its melodies."
+
+
+
+XL
+
+
+I. 65. <i>avadhū bhūle ko ghar lāwe</i>
+
+He is dear to me indeed who can call back the wanderer to his
+  home.  In the home is the true union, in the home is enjoyment
+  of life: why should I forsake my home and wander in the forest?
+If Brahma helps me to realize truth, verily I will find both
+  bondage and deliverance in home.
+He is dear to me indeed who has power to dive deep into Brahma;
+  whose mind loses itself with ease in His contemplation.
+He is dear to me who knows Brahma, and can dwell on His supreme
+  truth in meditation; and who can play the melody of the
+  Infinite by uniting love and renunciation in life.
+Kabīr says: "The home is the abiding place; in the home is
+  reality; the home helps to attain Him Who is real.  So stay
+  where you are, and all things shall come to you in time."
+
+
+
+XLI
+
+
+I. 76. <i>santo, sahaj samādh bhalī</i>
+
+O sadhu!  the simple union is the best.  Since the day when I met
+  with my Lord, there has been no end to the sport of our love.
+I shut not my eyes, I close not my ears, I do not mortify my
+  body;
+I see with eyes open and smile, and behold His beauty everywhere:
+I utter His Name, and whatever I see, it reminds me of Him;
+  whatever I do., it becomes His worship.
+The rising and the setting are one to me; all contradictions are
+  solved.
+Wherever I go, I move round Him,
+All I achieve is His service:
+When I lie down, I lie prostrate at His feet.
+
+He is the only adorable one to me: I have none other.
+My tongue has left off impure words, it sings His glory day and
+  night:
+Whether I rise or sit down, I can never forget Him; for the
+  rhythm of His music beats in my ears.
+Kabīr says: "My heart is frenzied, and I disclose in my soul what
+  is hidden.  I am immersed in that one great bliss which
+  transcends all pleasure and pain."
+
+
+
+XLII
+
+
+I. 79. <i>tīrath men to sab pānī hai</i>
+
+There is nothing but water at the holy bathing places; and I know
+  that they are useless, for I have bathed in them.
+The images are all lifeless, they cannot speak; I know, for I
+  have cried aloud to them.
+The Purana and the Koran are mere words; lifting up the curtain,
+  I have seen.
+Kabīr gives utterance to the words of experience; and he knows
+  very well that all other things are untrue.
+
+
+
+XLIII
+
+
+I. 82. <i>pānī vic mīn piyāsī</i>
+
+I laugh when I hear that the fish in the water is thirsty:
+You do not see that the Real is in your home, and you wander from
+  forest to forest listlessly!
+Here is the truth!  Go where you will, to Benares or to Mathura;
+  if you do not find your soul, the world is unreal to you.
+
+
+
+XLIV
+
+
+I. 93. <i>gagan math gaib nisān gade</i>
+
+The Hidden Banner is planted in the temple of the sky; there the
+  blue canopy decked with the moon and set with bright jewels is
+  spread.
+There the light of the sun and the moon is shining: still your
+  mind to silence before that splendour.
+Kabīr says: "He who has drunk of this nectar, wanders like one
+  who is mad."
+
+
+
+XLV
+
+
+I. 97. <i>sādho, ko hai kānh se āyo</i>
+
+Who are you, and whence do you come?
+Where dwells that Supreme Spirit, and how does He have His sport
+  with all created things?
+The fire is in the wood; but who awakens it suddenly?  Then it
+  turns to ashes, and where goes the force of the fire?
+The true guru teaches that He has neither limit nor infinitude.
+Kabīr says: "Brahma suits His language to the understanding of
+  His hearer."
+
+
+
+XLVI
+
+I. 98. <i>sādho, sahajai kāyā s'odho</i>
+
+O sadhu!  purify your body in the simple way.
+As the seed is within the banyan tree, and within the seed are
+  the flowers, the fruits, and the shade:
+So the germ is within the body, and within that germ is the body
+  again.
+The fire, the air, the water, the earth, and the aether; you
+  cannot have these outside of Him.
+O, Kazi, O Pundit, consider it well: what is there that is not in
+  the soul?
+The water-filled pitcher is placed upon water, it has water
+  within and without.
+It should not be given a name, lest it call forth the error of
+  dualism.
+Kabīr says: "Listen to the Word, the Truth, which is your
+  essence.  He speaks the Word to Himself; and He Himself is the
+  Creator."
+
+
+
+XLVII
+
+
+I. 102. <i>tarvar ek mūl vin thādā</i>
+
+There is a strange tree, which stands without roots and bears
+  fruits without blossoming;
+It has no branches and no leaves, it is lotus all over.
+Two birds sing there; one is the Guru, and the other the
+  disciple:
+The disciple chooses the manifold fruits of life and tastes them,
+  and the Guru beholds him in joy.
+What Kabīr says is hard to understand: "The bird is beyond
+  seeking, yet it is most clearly visible.  The Formless is in
+  the midst of all forms.  I sing the glory of forms."
+
+
+
+XLVIII
+
+
+I. 107. <i>calat mansā acal kīnhī</i>
+
+I have stilled my restless mind, and my heart is radiant: for in
+  Thatness I have seen beyond That-ness.  In company I have seen
+  the Comrade Himself.
+Living in bondage, I have set myself free: I have broken away
+  from the clutch of all narrowness.
+Kabīr says: "I have attained the unattainable, and my heart is
+  coloured with the colour of love."
+
+
+
+XLIX
+
+
+I. 105. <i>jo dīsai, so to hai nāhīn</i>
+
+That which you see is not: and for that which is, you have no
+  words.
+Unless you see, you believe not: what is told you you cannot
+  accept.
+He who is discerning knows by the word; and the ignorant stands
+  gaping.
+Some contemplate the Formless, and others meditate on form: but
+  the wise man knows that Brahma is beyond both.
+That beauty of His is not seen of the eye: that metre of His is
+  not heard of the ear.
+Kabīr says: "He who has found both love and renunciation never
+  descends to death."
+
+
+
+L
+
+
+I. 126. <i>muralī bajat akhand sadāye</i>
+
+The flute of the Infinite is played without ceasing, and its
+  sound is love:
+When love renounces all limits, it reaches truth.
+How widely the fragrance spreads!  It has no end, nothing stands
+  in its way.
+The form of this melody is bright like a million suns:
+  incomparably sounds the vina, the vina of the notes of truth.
+
+
+
+LI
+
+
+I. 129. <i>sakhiyo, ham hūn bhāī vālamās'ī</i>
+
+Dear friend, I am eager to meet my Beloved!  My youth has
+  flowered, and the pain of separation from Him troubles my
+  breast.
+I am wandering yet in the alleys of knowledge without purpose,
+  but I have received His news in these alleys of knowledge.
+I have a letter from my Beloved: in this letter is an unutterable
+  message, and now my fear of death is done away.
+Kabīr says: "O my loving friend!  I have got for my gift the
+  Deathless One."
+
+
+
+LII
+
+
+I. 130. <i>sāīn vin dard kareje hoy</i>
+
+When I am parted from my Beloved, my heart is full of misery: I
+  have no comfort in the day, I have no sleep in the night.  To
+  whom shall I tell my sorrow?
+The night is dark; the hours slip by.  Because my Lord is absent,
+  I start up and tremble with fear.
+Kabīr says: "Listen, my friend!  there is no other satisfaction,
+  save in the encounter with the Beloved."
+
+
+
+LIII
+
+
+I. 122. <i>kaum muralī s'abd s'un ānand bhayo</i>
+
+What is that flute whose music thrills me with joy?
+The flame burns without a lamp;
+The lotus blossoms without a root;
+Flowers bloom in clusters;
+The moon-bird is devoted to the moon;
+With all its heart the rain-bird longs for the shower of rain;
+But upon whose love does the Lover concentrate His entire life?
+
+
+
+LIV
+
+
+I. 112. <i>s'untā nahī dhun kī khabar</i>
+
+Have you not heard the tune which the Unstruck Music is playing?
+  In the midst of the chamber the harp of joy is gently and
+  sweetly played; and where is the need of going without to hear
+  it?
+If you have not drunk of the nectar of that One Love, what boots
+  it though you should purge yourself of all stains?
+The Kazi is searching the words of the Koran, and instructing
+  others: but if his heart be not steeped in that love, what does
+  it avail, though he be a teacher of men?
+The Yogi dyes his garments with red: but if he knows naught of
+  that colour of love, what does it avail though his garments be
+  tinted?
+Kabīr says: "Whether I be in the temple or the balcony, in the
+  camp or in the flower garden, I tell you truly that every
+  moment my Lord is taking His delight in me."
+
+
+
+LV
+
+
+I. 73. <i>bhakti kā mārag jhīnā re</i>
+
+Subtle is the path of love!
+Therein there is no asking and no not-asking,
+There one loses one's self at His feet,
+There one is immersed in the joy of the seeking: plunged in the
+  deeps of love as the fish in the water.
+The lover is never slow in offering his head for his Lord's
+  service.
+Kabīr declares the secret of this love.
+
+
+
+LVI
+
+
+I. 68. <i>bhāi kōī satguru sant kahāwaī</i>
+
+He is the real Sadhu, who can reveal the form of the Formless to
+  the vision of these eyes:
+Who teaches the simple way of attaining Him, that is other than
+  rites or ceremonies:
+Who does not make you close the doors, and hold the breath, and
+  renounce the world:
+Who makes you perceive the Supreme Spirit wherever the mind
+  attaches itself:
+Who teaches you to be still in the midst of all your activities.
+Ever immersed in bliss, having no fear in his mind, he keeps the
+  spirit of union in the midst of all enjoyments.
+The infinite dwelling of the Infinite Being is everywhere: in
+  earth, water, sky, and air:
+Firm as the thunderbolt, the seat of the seeker is established
+  above the void.
+He who is within is without: I see Him and none else.
+
+
+
+LVII
+
+
+I. 66. <i>sādho, s'abd sādhnā kījai</i>
+
+Receive that Word from which the Universe springeth!
+That word is the Guru; I have heard it, and become the disciple.
+How many are there who know the meaning of that word?
+
+O Sadhu!  practise that Word!
+The Vedas and the Puranas proclaim it,
+The world is established in it,
+The Rishis and devotees speak of it:
+But none knows the mystery of the Word.
+The householder leaves his house when he hears it,
+The ascetic comes back to love when he hears it,
+The Six Philosophies expound it,
+The Spirit of Renunciation points to that Word,
+From that Word the world-form has sprung,
+That Word reveals all.
+Kabīr says: "But who knows whence the Word cometh?
+
+
+
+LVIII
+
+
+I. 63. <i>pīle pyālā, ho matwālā</i>
+
+Empty the Cup!  O be drunken!
+Drink the divine nectar of His Name!
+Kabīr says: "Listen to me, dear Sadhu!
+From the sole of the foot to the crown of the head this mind is
+  filled with poison."
+
+
+
+LIX
+
+
+I. 52. <i>khasm na cīnhai bāwari</i>
+
+O man, if thou dost not know thine own Lord, whereof art thou so
+  proud?
+Put thy cleverness away: mere words shall never unite thee to
+  Him.
+Do not deceive thyself with the witness of the Scriptures:
+Love is something other than this, and he who has sought it truly
+  has found it.
+
+
+
+LX
+
+
+I. 56. <i>sukh sindh kī sair kā</i>
+
+The savour of wandering in the ocean of deathless life has rid me
+  of all my asking:
+As the tree is in the seed, so all diseases are in this asking.
+
+
+
+LXI
+
+
+I. 48. <i>sukh sāgar men āīke</i>
+
+When at last you are come to the ocean of happiness, do not go
+  back thirsty.
+Wake, foolish man!  for Death stalks you.  Here is pure water
+  before you; drink it at every breath.
+Do not follow the mirage on foot, but thirst for the nectar;
+Dhruva, Prahlad, and Shukadeva have drunk of it, and also Raidas
+  has tasted it:
+The saints are drunk with love, their thirst is for love.
+Kabīr says: "Listen to me, brother!  The nest of fear is broken.
+Not for a moment have you come face to face with the world:
+You are weaving your bondage of falsehood, your words are full of
+  deception:
+With the load of desires which you.  hold on your head, how can
+  you be light?"
+Kabīr says: "Keep within you truth, detachment, and love."
+
+
+
+LXII
+
+
+I. 35. <i>satī ko kaun s'ikhāwtā hai</i>
+
+Who has ever taught the widowed wife to burn herself on the pyre
+  of her dead husband?
+And who has ever taught love to find bliss in renunciation?
+
+
+
+LXIII
+
+
+I. 39. <i>are man, dhīraj kāhe na dharai</i>
+
+Why so impatient, my heart?
+He who watches over birds, beasts, and insects,
+He who cared for you whilst you were yet in your mother's womb,
+Shall He not care for you now that you are come forth?
+Oh my heart, how could you turn from the smile of your Lord and
+  wander so far from Him?
+You have left Your Beloved and are thinking of others: and this
+  is why all your work is in vain.
+
+
+
+LXIV
+
+
+I. 117. <i>sāīn se lagan kathin hai, bhāī</i>
+
+Now hard it is to meet my Lord!
+The rain-bird wails in thirst for the rain: almost she dies of
+  her longing, yet she would have none other water than the
+  rain.
+Drawn by the love of music, the deer moves forward: she dies as
+  she listens to the music, yet she shrinks not in fear.
+The widowed wife sits by the body of her dead husband: she is not
+  afraid of the fire.
+Put away all fear for this poor body.
+
+
+
+LXV
+
+
+I. 22. <i>jab main bhūlā, re bhāī</i>
+
+O brother! when I was forgetful, my true Guru showed me the Way.
+Then I left off all rites and ceremonies, I bathed no more in the
+  holy water:
+Then I learned that it was I alone who was mad, and the whole
+  world beside me was sane; and I had disturbed these wise people.
+From that time forth I knew no more how to roll in the dust in
+  obeisance:
+I do not ring the temple bell:
+I do not set the idol on its throne:
+I do not worship the image with flowers.
+It is not the austerities that mortify the flesh which are
+  pleasing to the Lord,
+When you leave off your clothes and kill your senses, you do not
+  please the Lord:
+The man who is kind and who practises righteousness, who remains
+  passive amidst the affairs of the world, who considers all
+  creatures on earth as his own self,
+He attains the Immortal Being, the true God is ever with him.
+Kabīr says: "He attains the true Name whose words are pure, and
+  who is free from pride and conceit."
+
+
+
+LXVI
+
+
+I. 20. <i>man na rangāye</i>
+
+The Yogi dyes his garments, instead of dyeing his mind in the
+  colours of love:
+He sits within the temple of the Lord, leaving Brahma to worship
+  a stone.
+He pierces holes in his ears, he has a great beard and matted
+  locks, he looks like a goat:
+He goes forth into the wilderness, killing all his desires, and
+  turns himself into an eunuch:
+He shaves his head and dyes his garments; he reads the Gītā and
+  becomes a mighty talker.
+Kabīr says: "You are going to the doors of death, bound hand and
+  foot!"
+
+
+
+LXVII
+
+
+I. 9. <i>nā jāne sāhab kaisā hai</i>
+
+I do not know what manner of God is mine.
+The Mullah cries aloud to Him: and why?  Is your Lord deaf?  The
+  subtle anklets that ring on the feet of an insect when it moves
+  are heard of Him.
+Tell your beads, paint your forehead with the mark of your God,
+  and wear matted locks long and showy: but a deadly weapon is in
+  your heart, and how shall you have God?
+
+
+
+LXVIII
+
+
+III. 102. <i>ham se rahā na jāy</i>
+
+I hear the melody of His flute, and I cannot contain myself:
+The flower blooms, though it is not spring; and already the bee
+  has received its invitation.
+The sky roars and the lightning flashes, the waves arise in my
+  heart,
+The rain falls; and my heart longs for my Lord.
+Where the rhythm of the world rises and falls, thither my heart
+  has reached:
+There the hidden banners are fluttering in the air.
+Kabīr says: "My heart is dying, though it lives."
+
+
+
+LXIX
+
+
+III. 2. <i>jo khodā masjid vasat hai</i>
+
+If God be within the mosque, then to whom does this world belong?
+If Ram be within the image which you find upon your pilgrimage,
+  then who is there to know what happens without?
+Hari is in the East: Allah is in the West.  Look within your
+  heart, for there you will find both Karim and Ram;
+All the men and women of the world are His living forms.
+Kabīr is the child of Allah and of Ram: He is my Guru, He is my
+  Pir.
+
+
+
+LXX
+
+
+III. 9. <i>s'īl santosh sadā samadrishti</i>
+
+He who is meek and contented., he who has an equal vision, whose
+  mind is filled with the fullness of acceptance and of rest;
+He who has seen Him and touched Him, he is freed from all fear
+  and trouble.
+To him the perpetual thought of God is like sandal paste smeared
+  on the body, to him nothing else is delight:
+His work and his rest are filled with music: he sheds abroad the
+  radiance of love.
+Kabīr says: "Touch His feet, who is one and indivisible,
+  immutable and peaceful; who fills all vessels to the brim with
+  joy, and whose form is love."
+
+
+
+LXXI
+
+
+III. 13. <i>sādh sangat pītam</i>
+
+Go thou to the company of the good, where the Beloved One has His
+  dwelling place:
+Take all thy thoughts and love and instruction from thence.
+Let that assembly be burnt to ashes where His Name is not spoken!
+Tell me, how couldst thou hold a wedding-feast, if the bridegroom
+  himself were not there?
+Waver no more, think only of the Beloved;
+Set not thy heart on the worship of other gods, there is no worth
+  in the worship of other masters.
+Kabīr deliberates and says: "Thus thou shalt never find the
+  Beloved!"
+
+
+
+LXXII
+
+
+III. 26. <i>tor hīrā hirāilwā kīcad men</i>
+
+The jewel is lost in the mud, and all are seeking for it;
+Some look for it in the east, and some in the west; some in the
+  water and some amongst stones.
+But the servant Kabīr has appraised it at its true value, and has
+  wrapped it with care in the end of the mantle of his heart.
+
+
+
+LXXIII
+
+
+III. 26. <i>āyau din gaune kā ho</i>
+
+The palanquin came to take me away to my husband's home, and it
+  sent through my heart a thrill of joy;
+But the bearers have brought me into the lonely forest, where I
+  have no one of my own.
+O bearers, I entreat you by your feet, wait but a moment longer:
+  let me go back to my kinsmen and friends, and take my leave of
+  them.
+The servant Kabīr sings: "O Sadhu!  finish your buying and
+  selling, have done with your good and your bad: for there are
+  no markets and no shops in the land to which you go."
+
+
+
+LXXIV
+
+
+III. 30. <i>are dil, prem nagar kä ant na pāyā</i>
+
+O my heart! you have not known all the secrets of this city of
+  love: in ignorance you came, and in ignorance you return.
+O my friend, what have you done with this life?  You have taken
+  on your head the burden heavy with stones, and who is to
+  lighten it for you?
+Your Friend stands on the other shore, but you never think in
+  your mind how you may meet with Him:
+The boat is broken, and yet you sit ever upon the bank; and thus
+  you are beaten to no purpose by the waves.
+The servant Kabīr asks you to consider; who is there that shall
+  befriend you at the last?
+You are alone, you have no companion: you will suffer the
+  consequences of your own deeds.
+
+
+
+LXXV
+
+
+III. 55. <i>ved kahe sargun ke āge</i>
+
+The Vedas say that the Unconditioned stands beyond the world of
+  Conditions.
+O woman, what does it avail thee to dispute whether He is beyond
+  all or in all?
+See thou everything as thine own dwelling place: the mist of
+  pleasure and pain can never spread there.
+There Brahma is revealed day and night: there light is His
+  garment, light is His seat, light rests on thy head.
+Kabīr says: "The Master, who is true, He is all light."
+
+
+
+LXXVI
+
+
+III. 48. <i>tū surat nain nihār</i>
+
+Open your eyes of love, and see Him who pervades this world I
+  consider it well, and know that this is your own country.
+When you meet the true Guru, He will awaken your heart;
+He will tell you the secret of love and detachment, and then you
+  will know indeed that He transcends this universe.
+This world is the City of Truth, its maze of paths enchants the
+  heart:
+We can reach the goal without crossing the road, such is the
+  sport unending.
+Where the ring of manifold joys ever dances about Him, there is
+  the sport of Eternal Bliss.
+When we know this, then all our receiving and renouncing is
+  over;
+Thenceforth the heat of having shall never scorch us more.
+
+He is the Ultimate Rest unbounded:
+He has spread His form of love throughout all the world.
+From that Ray which is Truth, streams of new forms are
+  perpetually springing: and He pervades those forms.
+All the gardens and groves and bowers are abounding with blossom;
+  and the air breaks forth into ripples of joy.
+There the swan plays a wonderful game,
+There the Unstruck Music eddies around the Infinite One;
+There in the midst the Throne of the Unheld is shining, whereon
+  the great Being sits--
+Millions of suns are shamed by the radiance of a single hair of
+  His body.
+On the harp of the road what true melodies are being sounded!
+  and its notes pierce the heart:
+There the Eternal Fountain is playing its endless life-streams of
+  birth and death.
+They call Him Emptiness who is the Truth of truths, in Whom all
+  truths are stored!
+
+There within Him creation goes forward, which is beyond all
+  philosophy; for philosophy cannot attain to Him:
+There is an endless world, O my Brother! and there is the
+  Nameless Being, of whom naught can be said.
+Only he knows it who has reached that region: it is other than
+  all that is heard and said.
+No form, no body, no length, no breadth is seen there: how can I
+  tell you that which it is?
+He comes to the Path of the Infinite on whom the grace of the
+  Lord descends: he is freed from births and deaths who attains
+  to Him.
+Kabīr says: "It cannot be told by the words of the mouth, it
+  cannot be written on paper:
+It is like a dumb person who tastes a sweet thing--how shall it
+  be explained?"
+
+
+
+LXXVII
+
+
+III. 60. <i>cal hamsā wā des' jahān</i>
+
+O my heart!  let us go to that country where dwells the Beloved,
+  the ravisher of my heart!
+There Love is filling her pitcher from the well, yet she has no
+  rope wherewith to draw water;
+There the clouds do not cover the sky, yet the rain falls down in
+  gentle showers:
+O bodiless one!  do not sit on your doorstep; go forth and bathe
+  yourself in that rain!
+There it is ever moonlight and never dark; and who speaks of one
+  sun only?  that land is illuminate with the rays of a million
+  suns.
+
+
+
+LXXVIII
+
+
+III. 63. <i>kahain Kabīr, s'uno ho sādho</i>
+
+Kabīr says: "O Sadhu! hear my deathless words.  If you want your
+  own good, examine and consider them well.
+You have estranged yourself from the Creator, of whom you have
+  sprung: you have lost your reason, you have bought death.
+All doctrines and all teachings are sprung from Him, from Him
+  they grow: know this for certain, and have no fear.
+Hear from me the tidings of this great truth!
+Whose name do you sing, and on whom do you meditate?  O, come
+  forth from this entanglement!
+He dwells at the heart of all things, so why take refuge in empty
+  desolation?
+If you place the Guru at a distance from you, then it is but the
+  distance that you honour:
+If indeed the Master be far away, then who is it else that is
+  creating this world?
+When you think that He is not here, then you wander further and
+  further away, and seek Him in vain with tears.
+Where He is far off, there He is unattainable: where He is near,
+  He is very bliss.
+Kabīr says: "Lest His servant should suffer pain He pervades him
+  through and through."
+Know yourself then, O Kabīr; for He is in you from head to foot.
+Sing with gladness, and keep your seat unmoved within your heart.
+
+
+
+LXXIX
+
+
+III. 66. <i>nā main dharmī nahīn adharmī</i>
+
+I am neither pious nor ungodly, I live neither by law nor by
+  sense,
+I am neither a speaker nor hearer, I am neither a servant nor
+  master, I am neither bond nor free,
+I am neither detached nor attached.
+I am far from none: I am near to none.
+I shall go neither to hell nor to heaven.
+I do all works; yet I am apart from all works.
+Few comprehend my meaning: he who can comprehend it, he sits
+  unmoved.
+Kabīr seeks neither to establish nor to destroy.
+
+
+
+LXXX
+
+
+III. 69. <i>satta nām hai sab ten nyārā</i>
+
+The true Name is like none other name!
+The distinction of the Conditioned from the Unconditioned is but
+  a word:
+The Unconditioned is the seed, the Conditioned is the flower and
+  the fruit.
+Knowledge is the branch, and the Name is the root.
+Look, and see where the root is: happiness shall be yours when
+  you come to the root.
+The root will lead you to the branch, the leaf, the flower, and
+  the fruit:
+It is the encounter with the Lord, it is the attainment of bliss,
+  it is the reconciliation of the Conditioned and the
+  Unconditioned.
+
+
+
+LXXXI
+
+
+III. 74. <i>pratham ek jo āpai āp</i>
+
+In the beginning was He alone, sufficient unto Himself: the
+  formless, colourless, and unconditioned Being.
+Then was there neither beginning, middle, nor end;
+Then were no eyes, no darkness, no light;
+Then were no ground, air, nor sky; no fire, water, nor earth; no
+  rivers like the Ganges and the Jumna, no seas, oceans, and waves.
+Then was neither vice nor virtue; scriptures there were not, as
+  the Vedas and Puranas, nor as the Koran.
+Kabīr ponders in his mind and says, "Then was there no activity:
+  the Supreme Being remained merged in the unknown depths of His
+  own self."
+The Guru neither eats nor drinks, neither lives nor dies:
+Neither has He form, line, colour, nor vesture.
+He who has neither caste nor clan nor anything else--how may I
+  describe His glory?
+He has neither form nor formlessness,
+He has no name,
+He has neither colour nor colourlessness,
+He has no dwelling-place.
+
+
+
+LXXXII
+
+
+III. 76. <i>kahain Kabīr vicār ke</i>
+
+Kabīr ponders and says: "He who has neither caste nor country,
+  who is formless and without quality, fills all space."
+The Creator brought into being the Game of Joy: and from the word
+  Om the Creation sprang.
+The earth is His joy; His joy is the sky;
+His joy is the flashing of the sun and the moon;
+His joy is the beginning, the middle, and the end;
+His joy is eyes, darkness, and light.
+Oceans and waves are His joy: His joy the Sarasvati, the Jumna,
+  and the Ganges.
+The Guru is One: and life and death., union and separation, are
+  all His plays of joy!
+His play the land and water, the whole universe!
+His play the earth and the sky!
+In play is the Creation spread out, in play it is established.
+  The whole world, says Kabīr, rests in His play, yet still the
+  Player remains unknown.
+
+
+
+LXXXIII
+
+
+III. 84. <i>jhī jhī jantar bājai</i>
+
+The harp gives forth murmurous music; and the dance goes on
+  without hands and feet.
+It is played without fingers, it is heard without ears: for He is
+  the ear, and He is the listener.
+The gate is locked, but within there is fragrance: and there the
+  meeting is seen of none.
+The wise shall understand it.
+
+
+
+LXXXIV
+
+
+III. 89. <i>mor phakīrwā māngi jāy</i>
+
+The Beggar goes a-begging, but
+I could not even catch sight of Him:
+And what shall I beg of the Beggar He gives without my asking.
+Kabīr says: "I am His own: now let that befall which may befall!"
+
+
+
+LXXXV
+
+
+III. 90. <i>naihar se jiyarā phāt re</i>
+
+My heart cries aloud for the house of my lover; the open road and
+  the shelter of a roof are all one to her who has lost the city
+  of her husband.
+My heart finds no joy in anything: my mind and my body are
+  distraught.
+His palace has a million gates, but there is a vast ocean between
+  it and me:
+How shall I cross it, O friend?  for endless is the outstretching
+  of the path.
+How wondrously this lyre is wrought!  When its strings are
+  rightly strung, it maddens the heart: but when the keys are
+  broken and the strings are loosened, none regard it more.
+I tell my parents with laughter that I must go to my Lord in the
+  morning;
+
+They are angry, for they do not want me to go, and they say: "She
+  thinks she has gained such dominion over her husband that she
+  can have whatsoever she wishes; and therefore she is impatient
+  to go to him."
+Dear friend, lift my veil lightly now; for this is the night of
+  love.
+Kabīr says: "Listen to me!  My heart is eager to meet my lover: I
+  lie sleepless upon my bed.  Remember me early in the morning!"
+
+
+
+LXXXVI
+
+
+III. 96. <i>jīv mahal men S'iv pahunwā</i>
+
+Serve your God, who has come into this temple of life!
+Do not act the part of a madman, for the night is thickening
+  fast.
+He has awaited me for countless ages, for love of me He has
+  lost His heart:
+Yet I did not know the bliss that was so near to me, for my love
+  was not yet awake.
+But now, my Lover has made known to me the meaning of the note
+  that struck my ear:
+Now, my good fortune is come.
+Kabīr says: "Behold!  how great is my good fortune!  I have
+  received the unending caress of my Beloved!"
+
+
+
+LXXXVII
+
+
+I. 71. <i>gagan ghatā ghaharānī, sādho</i>
+
+Clouds thicken in the sky!  O, listen to the deep voice of their
+  roaring;
+The rain comes from the east with its monotonous murmur.
+Take care of the fences and boundaries of your fields, lest the
+  rains overflow them;
+Prepare the soil of deliverance, and let the creepers of love and
+  renunciation be soaked in this shower.
+It is the prudent farmer who will bring his harvest home; he
+  shall fill both his vessels, and feed both the wise men and the
+  saints.
+
+
+
+LXXXVIII
+
+
+III. 118. <i>āj din ke main jaun balihārī</i>
+
+This day is dear to me above all other days, for to-day the
+  Beloved Lord is a guest in my house;
+My chamber and my courtyard are beautiful with His presence.
+My longings sing His Name, and they are become lost in His great
+  beauty:
+I wash His feet, and I look upon His Face; and I lay before Him
+  as an offering my body, my mind, and all that I have.
+What a day of gladness is that day in which my Beloved, who is my
+  treasure, comes to my house!
+All evils fly from my heart when I see my Lord.
+"My love has touched Him; my heart is longing for the Name which
+  is Truth."
+Thus sings Kabīr, the servant of all servants.
+
+
+
+LXXXIX
+
+
+I. 100. <i>kōi s'untā hai jńānī rāg gagan men</i>
+
+Is there any wise man who will listen to that solemn music which
+  arises in the sky?
+For He, the Source of all music, makes all vessels full fraught,
+  and rests in fullness Himself.
+He who is in the body is ever athirst, for he pursues that which
+  is in part:
+But ever there wells forth deeper and deeper the sound "He is
+  this--this is He"; fusing love and renunciation into one.
+Kabīr says: "O brother!  that is the Primal Word."
+
+
+
+XC
+
+
+I. 108. <i>main kā se būjhaun</i>
+
+To whom shall I go to learn about my Beloved?
+Kabīr says: "As you never may find the forest if you ignore the
+  tree, so He may never be found in abstractions."
+
+
+
+XCI
+
+
+III. 12. <i>samskirit bhāshā padhi līnhā</i>
+
+I have learned the Sanskrit language, so let all men call me
+  wise:
+But where is the use of this, when I am floating adrift, and
+  parched with thirst, and burning with the heat of desire?
+To no purpose do you bear on your head this load of pride and
+  vanity.
+Kabīr says: "Lay it down in the dust, and go forth to meet the
+  Beloved.  Address Him as your Lord."
+
+
+
+XCII
+
+
+III. 110. <i>carkhā calai surat virahin kā</i>
+
+The woman who is parted from her lover spins at the spinning
+  wheel.
+The city of the body arises in its beauty; and within it the
+  palace of the mind has been built.
+The wheel of love revolves in the sky, and the seat is made of
+  the jewels of knowledge:
+What subtle threads the woman weaves, and makes them fine with
+  love and reverence!
+Kabīr says: "I am weaving the garland of day and night.  When my
+  Lover comes and touches me with His feet, I shall offer Him my
+  tears."
+
+
+
+XCIII
+
+
+III. 111. <i>kotīn bhānu candra tārāgan</i>
+
+Beneath the great umbrella of my King millions of suns and moons
+  and stars are shining!
+He is the Mind within my mind: He is the Eye within mine eye.
+Ah, could my mind and eyes be one!  Could my love but reach to my
+  Lover!  Could but the fiery heat of my heart be cooled!
+Kabīr says: "When you unite love with the Lover, then you have
+  love's perfection."
+
+
+
+XCIV
+
+
+I. 92. <i>avadhū begam des' hamārā</i>
+
+O sadhu! my land is a sorrowless land.
+I cry aloud to all, to the king and the beggar, the emperor and
+  the fakir--
+Whosoever seeks for shelter in the Highest, let all come and
+  settle in my land!
+Let the weary come and lay his burdens here!
+
+So live here, my brother, that you may cross with ease to that
+  other shore.
+It is a land without earth or sky, without moon or stars;
+For only the radiance of Truth shines in my Lord's Durbar.
+Kabīr says: "O beloved brother!  naught is essential save Truth."
+
+
+
+XCV
+
+
+I. 109. <i>sāīn ke sangat sāsur āī</i>
+
+Came with my Lord to my Lord's home: but I lived not with Him and
+  I tasted Him not, and my youth passed away like a dream.
+On my wedding night my women-friends sang in chorus, and I was
+  anointed with the unguents of pleasure and pain:
+But when the ceremony was over, I left my Lord and came away, and
+  my kinsman tried to console me upon the road.
+Kabīr says, "I shall go to my Lord's house with my love at my
+  side; then shall I sound the trumpet of triumph!"
+
+
+
+XCVI
+
+
+I. 75. <i>samajh dekh man mīt piyarwā</i>
+
+O friend, dear heart of mine, think well!  if you love indeed,
+  then why do you sleep?
+If you have found Him, then give yourself utterly, and take Him
+  to you.
+Why do you loose Him again and again?
+If the deep sleep of rest has come to your eyes, why waste your
+  time making the bed and arranging the pillows?
+Kabīr says: "I tell you the ways of love!  Even though the head
+  itself must be given, why should you weep over it?"
+
+
+
+XCVII
+
+
+II. 90. <i>sāhab ham men, sāhab tum men</i>
+
+The Lord is in me, the Lord is in you, as life is in every seed.
+  O servant!  put false pride away, and seek for Him within you.
+A million suns are ablaze with light,
+The sea of blue spreads in the sky,
+The fever of life is stilled, and all stains are washed away;
+  when I sit in the midst of that world.
+Hark to the unstruck bells and drums!  Take your delight in love!
+Rains pour down without water, and the rivers are streams of
+  light.
+One Love it is that pervades the whole world, few there are who
+  know it fully:
+They are blind who hope to see it by the light of reason, that
+  reason which is the cause of separation--
+The House of Reason is very far away!
+How blessed is Kabīr, that amidst this great joy he sings within
+  his own vessel.
+It is the music of the meeting of soul with soul;
+It is the music of the forgetting of sorrows;
+It is the music that transcends all coming in and all going
+  forth.
+
+
+
+XCVIII
+
+
+II. 98. <i>ritu phāgun niyarānī</i>
+
+The month of March draws near: ah, who will unite me to my Lover?
+How shall I find words for the beauty of my Beloved?  For He is
+  merged in all beauty.
+His colour is in all the pictures of the world, and it bewitches
+  the body and the mind.
+Those who know this, know what is this unutterable play of the
+  Spring.
+Kabīr says: "Listen to me, brother' there are not many who have
+  found this out."
+
+
+
+XCIX
+
+
+II. 111. <i>Nārad, pyār so antar nāhī</i>
+
+Oh Narad!  I know that my Lover cannot be far:
+When my Lover wakes, I wake; when He sleeps, I sleep.
+He is destroyed at the root who gives pain to my Beloved.
+Where they sing His praise, there I live;
+When He moves, I walk before Him: my heart yearns for my Beloved.
+The infinite pilgrimage lies at His feet, a million devotees are
+  seated there.
+Kabīr says: "The Lover Himself reveals the glory of true love."
+
+
+
+C
+
+
+II. 122. <i>kōī prem kī peng jhulāo re</i>
+
+Hang up the swing of love to-day!  Hang the body and the mind
+  between the arms of the Beloved, in the ecstasy of love's joy:
+Bring the tearful streams of the rainy clouds to your eyes, and
+  cover your heart with the shadow of darkness:
+Bring your face nearer to His ear, and speak of the deepest
+  longings of your heart.
+Kabīr says: "Listen to me, brother!  bring the vision of the
+  Beloved in your heart."
+
+
+
+
+
+
+
+
+
+
+*** END OF THE PROJECT GUTENBERG EBOOK, SONGS OF KABIR ***
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