Kabir for Nomi: linked

Showing posts with label linked. Show all posts

Tuesday, September 19, 2000

Garden: He is the real sadhu...

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.

Where to next: the ATTACHMENT or the STILLNESS, or perhaps the TEACHING?

[Source: RT 56 (partial); 1.68. bhâi kôî satguru sant kahâwaî]

sadhu. A sadhu is an ascetic or holy person, someone dedicated to the spiritual practice known as sadhana.

Here is the full poem:

LVI

I. 68. bhâi kôî satguru sant kahâwaî

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.

Garden: He is dear to me indeed...

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 UNION love and renunciation in life.

Where to next: the PLAYING or the MEDITATION, or perhaps the UNION?

[Source: RT 40 (partial); 1.65. avadhû bhûle ko ghar lâwe]

Brahma = Brahman: The "ultimate reality" or "creative principle" (ब्रह्मन्), usually transliterated into English as Brahman, while Brahma (ब्रह्मा) is the creator god. (Tagore uses the English spelling Brahma for both.)

renunciation. This refers to the life stage known as sannyasa, the final stage of the four stages of life known as ashramas.

Here is the full poem:

XL

I. 65. avadhû bhûle ko ghar lâwe

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.
Kabîr 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."

Garden: The swan has taken its flight...

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?

Where to next: the LAKE or the POOL?

[Source: RT 33 (partial); 2.105. man mast huâ tab kyon bole]

swan. This is the hamsa bird, a symbol associated with ultimate reality (Brahman) and also with moksha, release from the cycle of birth and death.

Here is the full poem:

XXXIII

II. 105. man mast huâ tab kyon bole

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?

Kabîr says: "Listen, my brother! my Lord, who ravishes my eyes,

has united Himself with me."

Garden: Your friend stands...

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.

Where to next: the BOAT or the WAVES?

[Source: RT 74 (partial); 3.30. are dil, prem nagar kä ant na pâyâ]

Here is the full poem:

LXXIV

III. 30. are dil, prem nagar kä ant na pâyâ

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 Kabîr 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.

Garden: If God be within...

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?

Where to next: the KNOWING or the FINDING also?

[Source: RT 69 (partial); 3.2. jo khodâ masjid vasat hai]

Ram = Rama. This is an avatar of the god Vishnu whose story is told in the Ramayana.

Here is the full poem:

LXIX

III. 2. jo khodâ masjid vasat hai

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.
Kabîr is the child of Allah and of Ram: He is my Guru, He is my
Pir.

Garden: If thou art...

If thou art a true SEEKER, thou shalt at once see Me: thou shalt meet Me in a moment of TIME. Kabîr says, "O Sadhu! God is the breath of all breath."

Where to next: TIME or the SEEKING?

[Source: RT 1 (partial); 1.13. mo ko kahân dhûnro bande]

sadhu. A sadhu is an ascetic or holy person, someone dedicated to the spiritual practice known as sadhana.

Here is the full poem:

I

I. 13. mo ko kahân dhûnro bande

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.
Kabîr says, "O Sadhu! God is the breath of all breath."

Garden: O Kazi, O Pundit...

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.

Where to next: the FILLING of the pitcher, the being WITHIN... or perhaps the SOUL itself?

[Source: RT 46 (partial); 1.98. sâdho, sahajai kâyâ s'odho]

Kazi = Qadi, a judge in a Shari'a court.

Pundit = Pandit, a Hindu teacher or scholar.

Here is the full poem:

XLVI

I. 98. sâdho, sahajai kâyâ s'odho

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.
Kabîr says: "Listen to the Word, the Truth, which is your
essence. He speaks the Word to Himself; and He Himself is the
Creator."

Garden: O my heart, the Supreme Spirit...

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?

Where to next: the SPIRIT or the WAKING... or perhaps the MORNING?

[Source: RT 19; 2.20. paramâtam guru nikat virâjatn]

Garden: Do not go...

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.

Where to next: the BEAUTY or INFINITY?

[Source: RT 4; 1.58. bâgo nâ jâ re nâ jâ]

Garden: Tell me, O swan...

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?

Where to next: the TELLING or the FLIGHT... or perhaps the SHORE?

[Source: RT 12 (partial); 2.24. hamsâ, kaho purâtan vât]

swan. This is the hamsa bird, a symbol associated with ultimate reality (Brahman) and also with moksha, release from the cycle of birth and death.

Here is the full poem:

XII

II. 24. hamsâ, kaho purâtan vât

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.

Garden: There the Eternal Fountain...

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!

Where to next: the FOUNTAIN or the TRUTH?

[Source: RT 76 (partial); 3.48. tû surat nain nihâr]

Here is the full poem:

LXXVI

III. 48. tû surat nain nihâr

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.

Kabîr 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?"

Garden: Lamps burn...

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.

Where to next: the DAYBREAK or the OPENING?

[Source: RT 21 (partial); 2.33. ghar ghar dîpak barai]

Here is the full poem:

XXI

II. 33. ghar ghar dîpak barai

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 Brâhman 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.
Kabîr says: "I may never express how sweet my Lord is. Yoga and
the telling of beads, virtue and vice—these are naught to Him."

Garden: The moon shines...

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. The musk is in the DEER, but it seeks it not within itself: it WANDERS in quest of grass.

Where to next: the SHINING or the WANDERING... or perhaps the DEER?

[Source: RT 6 (partial); 1.83. candâ jhalkai yahi ghat mâhîn]

Here is the full poem:

VI

I. 83. candâ jhalkai yahi ghat mâhîn

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 and the Mine,
his works are as naught:
When all love of the I and the Mine 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.

Garden: Receive the waves...

Receive the waves in your body: what SPLENDOUR is in the region of the sea! Hark! The sounds of conches and bells are rising. Kabîr says: "O brother, behold! The Lord is in this VESSEL of my body."

Where to next: the VESSEL or the SPLENDOR?

[Source: RT 23 (partial); 2.40. tinwir sâñjh kâ gahirâ âwai]

Here is the full poem:

XXIII

II. 40. tinwir sâñjh kâ gahirâ âwai

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.
Kabîr says: "O brother, behold! the Lord is in this vessel of my
body."

Garden: It is not the austerities...

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 practices 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.

Where to next: the KINDNESS or GOD... or perhaps the SELF?

[Source: RT 65 (partial); 1.22. jab main bhûlâ, re bhâî]

Here is the full poem:

LXV

I. 22. jab main bhûlâ, re bhâî

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.
Kabîr says: "He attains the true Name whose words are pure, and
who is free from pride and conceit."

Garden: Hari commanded Kabir...

HARI commanded Kabir to compose Sakhis, so that the Souls trapped in the sea of BIRTHS and deaths may find the shore.

Where to next: HARI or the BIRTH?

[Source: KB:S]

Hari. The term refers to the god Vishnu.

Sakhis. This refers to the short poems (couplets) that Kabir composed.

Garden: Be strong and enter...

Be strong, and ENTER into your own body: for there your FOOTHOLD is firm. Consider it well, O my heart! Go not elsewhere. Kabîr says: "Put all imaginations away, and stand fast in that which you are."

Where to next: the FEET or the ENTERING?

[Source: RT 20 (partial); 2.22. man tu pâr utar kânh jaiho]

Here is the full poem:

XX

II. 22. man tu pâr utar kânh jaiho

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,
Kabîr says: "Put all imaginations away, and stand fast in that
which you are."

Monday, September 18, 2000

Garden: As the night-bird...

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?

Where to next: the NIGHT or the LORD?

[Source: RT 34 (partial); 2.110. mohi tohi lâgî kaise chute]

Chakor. This Indian partridge feels a love for the moon that is both intense and unrequited.

Here is the full poem:

XXXIV

II. 110. mohi tohi lâgî kaise chute

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?
Kabîr says: "As the river enters into the ocean, so my heart
touches Thee."

Sunday, September 17, 2000

Garden: Do not follow the mirage...

Do not follow the mirage on foot, but thirst for the nectar; Dhruva, Prahlad, and Shuka have DRUNK of it, and also RAIDAS has TASTED it: The saints are drunk with love, their thirst is for love.

Where to next: the TASTE or the DRINKING, or perhaps RAIDAS himself?

[Source: RT 61 (partial); 1.48. sukh sâgar men âîke]

Dhruva. Prahlad. Both Dhruva and Prahlada were famous for their devotion to Vishnu.

Shuka. The ancient Indian sage Shuka was renowned for his spiritual prowess and also as a storyteller.

Raidas. The sage Ravidas, who lived around the year 1500, was a great proponent of the devotional Bhakti movement.

Here is the full poem:

LXI

I. 48. sukh sâgar men âîke

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.
Kabîr 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?"
Kabîr says: "Keep within you truth, detachment, and love."

Garden: I shut not...

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.

Where to next: the SMILE or the WORSHIP?

[Source: RT 41 (partial); 1.76. santo, sahaj samâdh bhalî]

Here is the full poem:

XLI

I. 76. santo, sahaj samâdh bhalî

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.

Kabîr 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."