 Section 18 of the Sick Religion, Sacred Writings, and Authors, volume 6 by Max Arthur McCullough. This LibriVox recording is in the public domain. Section 18. Kabir's Slocks. One, Kabir, my rosary is my tongue on which I repeat God's name. In every age it bringeth peace and comfort to all God's servants. Two, Kabir, everybody laugheth at my cast. I'm a sacrifice to this cast in which I repeat the Creator's name. Three, Kabir, why waverest thou? Why letest thou thy mind vacillate? God is the Lord of all happiness, quoth the essence of his name. Four, Kabir, if golden earrings were to be made and rubies set in them, they would appear like burnt reeds if God's name were not in the wearer's heart. Five, Kabir, there are few who, while alive or dead, and who fearlessly sing God's praises, whither soever I look there is he to save me. Six, Kabir, on the day I am dead there shall be rejoicing after me. I shall then have met my God and my friends will worship him instead of weeping. Seven, Kabir, I am the worst of men, except myself, everybody is good. He who holdeth the same opinion is my friend. Eight, Kabir, worldly love came to me in various disguises, but my guru preserved me. Worldly love then made me obese and departed. Nine, Kabir, destroy that maya whose death shall make thee happy. Everyone shall then say it is well, no one shall deem it ill. Ten, Kabir, when the nights are dark, thieves arise. They run about with nooses from in, know that they are accursed of God. Eleven, Kabir, the sandal tree is good even though surrounded by the dark tree. If the letter be near the sandal tree it will also become fragrant as sandal. Twelve, Kabir, the bamboo is drowned in its pride. May nobody be drowned so it may grow near the sandal, but it is never perfumed by it. Thirteen, Kabir, man hath lost his faith through mammon. The mammon will not accompany him. He hath carelessly struck his foot with an axe by his own hand. The following is said to have been written and replied to someone who had invited Kabir to attend a religious fair. Fourteen, Kabir, wherever I wandered I saw spectacles everywhere. Without the saint who loveth God the world is in my opinion a desert. Fifteen, Kabir, the hut of the saints is comfortable. The village of the falls is a furnace. May fire pray upon that mansion where the name of God is not. Kabir, why weep when a saint dies since he is merely going home, weep rather for the poor infidel who is sold at every shop. Seventeen, Kabir, the infidel is like a dinner of garlic when may sit in the corner and eat it, but its smell become a manifest at last. Eighteen, Kabir, the body is a churn, the breath of life its churning staff. The saints eat the butter, the world drinketh the buttermilk. Nineteen, Kabir, the body is the churn, the breath of life the stream of iced water. He who hath churned shall eat the butter, and so shall his helpmates also. Twenty, Kabir, Maya is a thief who breaketh into and robeth the shop. One man, Kabir, who hath chased her in every direction she shall not rob. Twenty-one, Kabir, they who make many friends are not happy in this world, but they who keep their minds fixed on the one God ever enjoy happiness. Twenty-two, Kabir, while the world feareth death, my heart is pleased therewith, since it is only by death supreme bliss is obtained. Twenty-three, Kabir, when thou obtainest the jewel of God's name, keep it to thyself. For there is no bazaar to sell it in, no connoisseur, no purchaser, no prize for it. Twenty-four, Kabir, love him who hath made God his master, learned men, kings, lords of the soil, of what avail is love for them. Twenty-five, Kabir, by loving the one God, all other love departed, whether thou wearest long hair or shaveest thy head clean. Twenty-six, Kabir, the world is a chamber of soot, blind are they who enter it, and they become defiled, I am a sacrifice to those who have entered it and come forth clean. Twenty-seven, Kabir, this body shall depart, if possible, detain it, they who had hundreds of thousands of millions departed barefooted. Twenty-eight, Kabir, this body shall depart, put it on some road on which it may either hold converse with saints or sing God's praises. Twenty-nine, Kabir, everybody dies in his turn, but no one even knoweth how to die. When thou dies, so die that thou shalt not have to die again. Thirty, Kabir, it is difficult to obtain human birth, it cometh not again and again as the ripe fruit of the forest when it falleth to the ground, returneth not to the parent branch. Somebody came to visit Kabir and asked him if Kabir great was his name. The following addressed to God was his reply. Thirty-one, it is thou, O God, who art Kabir great, and his name is Kabir great. Man shall only obtain the jewel of the Lord when he despises his body. Thirty-two, Kabir, utter not idle complaints against God. Nothing shall result from what thou sayest. No one can set aside what the merciful one doeth. Thirty-three, Kabir, nobody who is counterfeit can withstand God's touch-tun. Only he who in life is dead can bear its ordeal. Thirty-four, Kabir, men wear gaudy robes and eat patelle leaves and bathelle nut, but without the name of the one God, they shall be bound and taken to the city of death. Thirty-five, Kabir, my boat is old and leaketh in a thousand chinks. Boats very lightly laden, cross over but those with heavy cargos founder. Thirty-six, Kabir, man's bones burn like firewood, his hair burneth like grass. Kabir is sad on seeing everybody burning. Thirty-seven, Kabir, be not proud of thy bones wrapped up in skin. They who rode excellent horses and under umbrellas were at last buried in the earth. Thirty-eight, Kabir, be not proud on seeing thy lofty dwellings. Today or tomorrow thou shalt lie beneath the earth, and the grass shall grow over thee. Thirty-nine, Kabir, be not proud, let none laugh at the poor. Now thy bark is on the sea, who knoweth what shall happen. Forty, Kabir, be not proud on seeing thy beautiful body. Thou shalt leave it today or tomorrow as a serpent its sloth. Forty-one, Kabir, if thou must plunder, then plunder, but let thy plunder be the name of God. Otherwise thou shalt afterwards repent when life hath left thy body. Forty-two, Kabir, few have been born who have applied the fire of divine knowledge to their bodies, who have burnt the five evil passions and with the same fervor continued to love God. Forty-three, is there anyone who will sell me his son? Anyone who will sell me his daughter? Is there anyone who will go into partnership with Kabir and deal in God's name with him? Forty-four, Kabir, I remind thee, O man, and entertain no doubt on this subject. Thou canst not exchange the pleasures thou hast already enjoyed for even a morsel of coarse sugar. Forty-five, Kabir, I first thought that learning was good, then that the Yoga philosophy was better than learning, but now I shall never forsake the service of God, even though men revile me for it. Forty-six, Kabir, how can the wretched people who have no divine knowledge in their hearts revile me? Kabir, having abandoned every occupation, continueeth to repeat God's name. Forty-seven, Kabir, the wanderer's skirt hath caught fire on all sides, the tattered garment hath been burnt and reduced to charcoal, but the flame hath not touched the waist-string. Forty-eight, Kabir, the tattered garment hath been burnt and reduced to charcoal, the skull hath burst into atoms, the poor yogi hath had his day, and dust only remaineth where he sat. Forty-nine, Kabir, man is like a fish in a little water, the angler casteth in his net, man shall not escape in this little pond. He ought to think of returning to the ocean. Fifty, Kabir, leave not the ocean, though it be very brackish. If thou search for shelter in every pond, no one shall call thee good. Fifty-one, Kabir, they who had no guru were wafted away. There was no one to stop them. Practice meekness and humility come what may. Fifty-two, Kabir, the bitch of God's saints is good, but the mother of the infidel is bad. The former ever heareth the Lord's name and praises the latter goeth to commit sin. Fifty-three, Kabir, man is like a lean stag. This world is a lake surrounded by verger. There are hundreds of thousands of hunters, and but one life, how long can it escape? Fifty-four, Kabir, if thou make thine abode on the bank of the Ganges, thou mayest drink pure water, but thou shalt not obtain salvation without devotion to God. The great departed have said this. Fifty-five, Kabir, me whose mind is pure as Ganges' water, God followeth and addresseth. Kabir, Kabir. Fifty-six, Kabir, turmeric is yellow and lime white. When both colors are blended, the beloved God is met. Fifty-seven, Kabir, turmeric then looseth its yellowness and not a trace of the whiteness of lime remaineth. I am a sacrifice developed love by which tribe and caste and lineage are effaced. Fifty-eight, Kabir, the door of salvation is narrow, the breadth of the tenth of a grain of mustard, the mind is as large as an elephant, how can it pass through? Fifty-nine, Kabir, if I meet a true Guru and he kindly favor me, the door of salvation shall be made wide and I can easily pass through. Kabir's hut once fell and people asked him to repair it. The following was his reply. Sixty, Kabir, I have no hut or shed. I have no house or village. I have no caste or name that God should ask who this man is. Sixty-one, Kabir, I desire to die. But when I die, let it be at God's gate so that God may ask who is this lying at my door. Sixty-two, Kabir, I did not do this, nor will I do it again. Nor am I physically able to do it. How do I know what God may have done? Yet it was all, Kabir. Sixty-three, Kabir, the skin of my body shall be his shoes for his feet, from whose mouth and his muttering dream ish with God's name. Sixty-four, Kabir, we are puppets of clay, but bear the name of men. Though, guests, for only four days we occupy very great space. Sixty-five, Kabir, I have converted myself into henna and thoroughly ground myself, but even so God never inquired about me and never allowed me to touch his feet. Sixty-six, Kabir, the door from which no visitor is repelled, how shall I leave? Since such a door there is. Sixty-seven, Kabir, I was drowning, but the wave of good qualities quickly washed me ashore and saved me. When I saw the bark was rotten, I leaped from it at once. Sixty-eight, Kabir, the saint, is not pleasing to the sinner. The latter cannot bear the worship of God. The fly avoided the sand on goeth where there is an evil odor. Sixty-nine, Kabir, the physician is dead, the patient is dead, the whole world is dead in spiritual ignorance. One person alone, Kabir, for whom none shall weep, is not dead. Seventy, Kabir, man meditated not on God. Such great sin attaches to him. The body is a wooden pot. It cannot be put on the fire a second time. Seventy-one, Kabir, it so happened to me that God did what was pleasing to my mind. Wife, your death, when thou hast taken the red lead in thy hand. Seventy-two, Kabir, as one suckered sugarcane, so ought, one to strive most earnestly for virtue. None calleth that man good who is without virtue. Seventy-three, Kabir, the body is like an earthen pot, filled with water. It will burst today or tomorrow. If thou remember not thy great God, thou shalt be plundered halfway. Seventy-four, Kabir, I am God's dog. Modi is my name. There is a string on my neck where I am pulled. There I go. Seventy-five, Kabir, why displayest thou to men thy wooden rosary? If thou remember not God in my heart, what availeth this rosary? Seventy-six, Kabir, separation from God like a serpent which yieldeth to no charm dwelleth in the heart. He who is separated from God shall not live, or if he do, he shall become insane. Seventy-seven, Kabir, the philosopher's stone and sandal have one good property in common by the touch of the former iron, becoming the best metal by the touch of the letter in odorous wood is perfumed. Seventy-eight, Kabir, death's club is bad. It cannot be endured. I've met a holy man, and he hath attached me to his skirt. Seventy-nine, Kabir, the physician, sayeth I am the only good physician. All medicines are in my power. This thing, life is God's property. He taketh it when he pleases. Eighty, Kabir, take and beat thy drum for ten days. This world is like the meeting on a riverboat of persons who shall never meet again. Eighty-one, Kabir, were I to make the seven oceans my ink, the trees of the forest my pens, and the earth my paper. I should not succeed in writing God's praises. Eighty-two, Kabir, what harm can my weaver cast do me since God dwelleth in my heart? God hath embraced Kabir and released him from all his entanglements. Eighty-three, Kabir, there are few willing to burn. Their own houses destroy their five children and concentrate their love on God. Eighty-four, Kabir, there are few who will set fire to their own bodies. Fools understand not though Kabir continueeth to shout to them. Eighty-five, Kabir, the sautee mounted on the pyre. Cryeth out, hear my friends on this cremation ground as people have all departed. So do we at last. Eighty-six, Kabir, the mind is a bird which flyeth and flyeth in every direction. Man is rewarded according to the company he keepeth. Eighty-seven, Kabir, the position thou was seeking, thou hast found, thou hast changed into God, whom thou thoughtest was different. Eighty-eight, Kabir, I am dying of evil company, like the plantain near the wild caper. The latter waveth and the former is pierced by its thorns, so avoid the apostate. Eighty-nine, Kabir, men affect to travel with the burden of other men's sins on their heads, why fear they not the burden of their own since the road in front of them is difficult to travel. Ninety, Kabir, a standing forest tree, which is burning, calleth out, may I not fall into the power of the smith who would burn me again in his forge. One day, Kabir was sitting on the bank of the Ganges. He saw a hunter who had shot a deer. The deer had two young ones in her womb. Both these died. The buck then came and was also shot by the hunter. The latter went to pick up the animal and was mortally bitten by a snake. The hunter's wife then came and died through grief for because the snake bit her too. Thus died four males and two females. Ninety-one, Kabir, on the death of one, two died on the death of two, four. On the death of four, six died four males and two females. Ninety-two, Kabir, has seen and searched the world but found no abiding place anywhere. Why doth he who hath not thought of God's name lose himself in other speculations? Ninety-three, Kabir, associate with the saint he will save thee at last. Associate not with the infidel his company will be thy ruin. Ninety-four, Kabir, knowing that God is everywhere, diffused in the world, I have remembered him in this life. They who have thought not of God's name have been born in vain. Ninety-five, Kabir, hoping God, all other hope is hopeless. They who are bereft of God's name shall admit its power when they fall into hell. Ninety-six, Kabir, hath made many disciples and followers but hath not made God his friend. He set out to meet God but his heart bailed him halfway. Ninety-seven, Kabir, what shall poor man do if God assist him not? Whatever branch I put my foot on bendeth beneath me. Ninety-eight, Kabir, sand shall fall into the mouths of those who practice not what they preach to others. They watch others' property while their own fields are being eaten up. Ninety-nine, Kabir, associate with holy men even though they'll eat only barley bran. What will be, will be, associate not with the apostate even though he give thee better fare. One hundred, Kabir, by association with the saints, the love of God, doubleth day by day. The infidel is like a black blanket. He becomeeth not white by washing. One hundred, one, Kabir, thou hast not shaved thy heart, why shave thy hair. Man's sins are the work of his heart. Shaving the head is out of place. One hundred, two, Kabir, forsake not God if thy body and wealth must go, let them go. They whose hearts are devoted to God's lotus feet shall be absorbed in his name. One hundred, three, Kabir, the strings of the instrument we play upon are all broken. What can the poor instrument do when the player hath departed? One hundred, four, Kabir, shave the mother of that guru from whom doubt departeth not. He has drowned himself in the four vets and he drowneth his disciples therein. One hundred, five, Kabir, man concealeth all the sins he committed, but at last they are all disclosed when Dharm Raj maketh his inquiry. One hundred, six, Kabir, ceasing to remember God, thou hast reared a numerous family, thou continuous to practice thine avocations, though that brethren and relations are no more. One hundred, seven, Kabir, the woman who, ceasing to remember God, goes to awake at night to practice which graft shall be borne again as a serpent and eat her own offspring. One hundred, eight, Kabir, the woman who, ceasing to remember God, fasteth in honor for it, shall be borne again as a donkey and carry a weight of four mans. One hundred, nine, Kabir, very great skill is required to utter God's name in the heart if the acrobat who performeth on the high pole fall he cannot survive. One hundred, ten, Kabir, blessed is his mouth through uttereth God's name. His whole village shall be blessed to say nothing of the poor creature himself. One hundred, eleven, Kabir, the family is fortunate in which a slave of God is born. The family in which a slave of God is not born shall be fruitless as the doctrine. One hundred, twelve, Kabir has seen hundreds of thousands of horses, elephants, and garages and banners waved as thick as clouds, begging when the days pass and remembering God is better than all this state. One hundred, thirteen, Kabir, I have traversed the whole world with my drum on my shoulder. I've seen and carefully examined everything and I find no one hath a friend. One hundred, fourteen, Kabir, pearls are scattered on the road. A blind man came that way and saw them not. Without the light of the Lord of the world, everybody, like the blind man, left the pearls by. It is said that Kamal, Kabir's son, met a rich leper who was going in despair to drown himself in the Ganges. Kamal begged him to desist and promised to cure him. Kamal took up some Ganges water in the palm of his hand, breathed on it, repeated the name of God, and then threw the water on the leper. The letter was instantaneously cured. He rewarded Kamal with a large gift of money. In the following couplet, Kabir centers his son for having accepted it. One hundred and fifteen, Kabir's family was ruined when his son Kamal was born, ceasing to remember God. He brought home wealth. One hundred and sixteen, Kabir, go to meet a homely man, but take no one with thee. Do not go back, go on, come what may. One hundred and seventeen, buy not thy self, O Kabir, with the rope by which the world is bound. A salt is lost in flour, so shall this gold-like body disappear. One hundred eighteen, Kabir, the soul shall fly away, and the body be buried. Men, though if not, when his time shall come, yet even now he will not let covetousness escape from his eyes. One hundred and nineteen, Kabir, may I behold thee, O God, with my eyes, hear thy name with my ears, utter thy name with my tongue, and put thy lotus feet within my heart. One hundred and twenty, Kabir, hath escaped from heaven and hell by the favor of the true guru. I bask forever and ever in the joy of God's lotus feet. One hundred and twenty-one, Kabir, say how can I guess the joy of God's lotus feet? Their beauty cannot be described. They can only be realized when seen. One hundred and twenty-two, Kabir, even if I see them, to whom shall I describe them? No one would be satisfied with my words. God is his own parallel. I dwell in the delight of singing his praises. One hundred and twenty-three, Kabir, the koolan, pecketh his food, at the same time, remembereth its young, it pecketh and pecketh and pecketh, and remembereth its young, as its young are dear to the koolan, so is worldly love to the mind. One hundred and twenty-four, Kabir, the sky is overcast with clouds, lakes and tanks are filled with rainwater, yet what shall be the condition of those who choose to remain thirsty as the chat trick? One hundred and twenty-five, Kabir, the shelterate which hath now separated from her mate, meeteth him in the morning, but the man who is separated from God, meeteth him again, neither in the morning nor in the evening. One hundred and twenty-six, Kabir, o shell remain in the ocean, if thou leave it, thou shalt have to scream at sunrise at every temple. One hundred and twenty-seven, Kabir, what does thou, a man by sleeping, arise and weep through fear of hell and its torments? How can he, whose dwelling is in the grave, sleep in peace? One hundred and twenty-eight, Kabir, what does thou, by sleeping, why not arise and repeat God's name? One day thou shalt sleep, stretched out at full length in the grave. One hundred and twenty-nine, Kabir, what does thou, by sleeping, awake, arise, attach thyself to him from whom thou art separated? One hundred and thirty, Kabir, leave not the way of holy men, walk on their road, purify thyself by the sight of them and repeat God's name on meeting them? If thou associate not with the infidel, flee far away from him, if thou touch a black pod, some fill shall attach to thee. One hundred and thirty-two, Kabir, thou hast not thought of God, and old age hath come upon thee, when the door of thy house is on fire, what can be taken out and saved? One hundred and thirty-three, Kabir, the work which the Creator did was accomplished once for all, there is no God but him, the one Creator. One hundred and thirty-four, Kabir, the fruit and the mango beginneth to ripen, the fruit reaches its owner, if meantime the crows have not eaten it. One hundred and thirty-five, Kabir, men purchase and worship an idol and obstinately go on pilgrimages, like actors they imitate one another, but they only err and lose their way. One hundred and thirty-six, Kabir, men have turned a stone into God, everybody worshiped it, they who abide in this belief are drowned in the sable stream. One hundred and thirty-seven, Kabir, books form a prison, the doors of which are the writing go on, stones have drowned the world, pondits have pillaged the road. One hundred and thirty-eight, Kabir, do now the work of tomorrow, and if thou do it now, do it at once, nothing can be done hereafter when death standeth over thy head. One hundred and thirty-nine, Kabir, I have seen such and such a person polished like wax. He appeared quick and very virtuous, without understanding and unholy. One hundred and forty, Kabir, death will not disgrace my understanding, since I have repeated the name of the cherisher who created him. One hundred and forty-one, Kabir, God is as musk, all his saints are as the bumblebees around it. The more Kabir serves, the more God dwelleth in his heart. One hundred and forty-two, Kabir, man falleth into the clutches of family, God is left in the background, Darm, Rogers, Mermidans, fall on man in the midst of his pomp. One hundred and forty-three, Kabir, better than an infidel, is a pig, which keepeth the village clean. When the poor infidel die, nobody will mention him. One hundred and forty-four, Kabir, men have amassed hundreds of thousands and millions, carry by carry, but when departing, they get nothing. Even their waste cloths are taken from them. One hundred and forty-five, Kabir, were one to be a follower of God, and were a beautiful necklace. What would it avail him? He may be externally gold twelve times purified, but within he is only stuffed with wax. One hundred and forty-six, Kabir, become the broken stones of the road. Lay aside thine intellectual pride. If such a servant there be, he shall meet God. One hundred and forty-seven, Kabir, but what would it avail to be the broken stones? They would hurt the traveller's feet. O God, one hundred and forty-seven should be as the dust of the earth. One hundred and forty-eight, Kabir, but what would it avail to be dust which flyeth and falleth on men's bodies? The servant of God ought to be like water which cleanseth all the lens. One hundred and forty-nine, Kabir, but what would it avail to be water? It becomeeth cold or hot according to the season. Every servant of God ought to be perfect like God himself. One hundred and fifty flags wave lofty mansions full of gold and of women. Better than all are the bread of alms and singing God's praises in the company of his saints. One hundred and fifty-one, Kabir, the wilderness where God is worshiped is better than a city. The place without the beloved God is, in my opinion, as the city of death. One hundred and fifty-two, at the ferry of Sahat, Sun, where the Ganges and the Jama meet, Kabir hath built a hut where saints and men of God seek the way. One hundred and fifty-three, Kabir, where man to continue to the end, loving God, as he was born, millions of precious stones to say nothing of one poor diamond would not be equal to him. One hundred and fifty-four, Kabir, I have seen a strange thing. A diamond was sold in a shop in the absence of a purchaser who knew it's worth it, went for a cavalry. One hundred and fifty-five, Kabir, where there is divine knowledge, there is virtue, where there is sin, where there is covetousness, there is death, where there is forgiveness, there is God himself. One hundred and fifty-six, Kabir, what availeth it to abandon worldly love if pride be not also abandoned? Moonies and their spiritual superiors, perished by pride, their pride ate them all up. One hundred and fifty-seven, Kabir, a true guru met me and shot one word at me. When it struck me, I fell to the earth. There was a hole in my heart. One hundred and fifty-eight, Kabir, what can the true guru do if his disciples be at fault? Not one word of his impressive, the spiritually blind. It is like blowing into a bamboo. One hundred and fifty-nine, Kabir, the lady of a monarch who possesses horses, elephants, and carriages in abundance is not equal to the female water carrier of a saint of God. One hundred and sixty, question, Kabir, why revealest thou the king's lady? Why honorest thou God's handmaiden? Answer the former part of her hair with evil intentions. The latter remembereth God's name. One hundred and sixty-one, Kabir, I propped myself up with God's name and studied myself. The true guru gave me courage. I purchased large diamonds on the bank of Lake Mansar Roir. One hundred and sixty-two, Kabir, God is the diamond. God served the jeweler who hath taken the gem and set up a shop for it. As soon as an assayer is found, the price of the diamond shall be ascertained. One hundred and sixty-three, Kabir, as thou rememberest God, when occasion requires, so remember him always. Make thine a boat in the immortal city. God will restore the wealth thou hast lost. One hundred and sixty-four, Kabir, for worship, two beings one the saint and the other God, God who bestows salvation on the saint who callseth us to repeat his name. One hundred and sixty-five, Kabir, crowds followed the pondits by the way they went, the one road to God by which Kabir hath been ascending is difficult. One hundred and sixty-six, Kabir, man active out of regard for his family and thus died from worldly troubles, who hath family pride when he is placed on a cremation ground. One hundred and sixty-seven, Kabir, a wretched people ye shall be ruined through your great regard for the opinion of others. Know that the fate of your neighbors shall also be yours. One hundred and sixty-eight, Kabir, good is the meal of alms made of different kinds of corn. I have no claim on any one for it. Great is the country and great its government. One hundred and sixty-nine, Kabir, heart-burning, arises from claims. He who hath no claim deemeth in Dar, poor, in comparison with himself. One hundred and seventy, Kabir, the lake is filled to the brim, yet you can drink the water with great good fortune, as thou found it, drink it in handfuls, Kabir. One hundred and seventy-one, Kabir, as the stars pass away in the morning, so death this body pass away, but the two letters of God's name pass not away, Kabir, holdeth them fast. One hundred and seventy-two, Kabir, the house of wood is on fire on all sides, the pondits perish in the fire while the illiterate escape. One hundred and seventy-three, Kabir, dispel doubts, leave the books of the pondits, having searched the Sanskrit books, fix thy thoughts on God's feet. One hundred and seventy-four, Kabir, saints abandon not their saintship, even though they meet millions and they'll be entwined with serpents that loseeth not its coolness. One hundred and seventy-five, Kabir, the mind becomeeth cool when it hath obtained the knowledge of God, the fire which burneth the world is as water to God's servant. One hundred and seventy-six, this world is the creator's play, hardly anyone understandeth this, the master himself or the slave at his court understandeth it. One hundred and seventy-seven, Kabir, from hail I melted into water and flowing on I blended with the ocean. One hundred and seventy-eight, Kabir, God having collected dust, made bodies like our physicians' powders, spectacles for four days, but after all, they are only dust. One hundred and seventy-nine, Kabir, all bodies are as the rising and setting of the sun and moon, but if they meet not God and the guru, they all turn into dust again. One hundred and eighty, where the fearless one is there is no fear of others, where there is fear, there God is not. Kabir, speaketh thus deliberately, O saints, give me willing ear. One hundred and eighty-one, Kabir, they who know not past their time in the sleep of peace, while they who think they know have their fill of trouble. One hundred and eighty-two, Kabir, they who are subdued by worldly love utter many cries, but different is the cry of the pearl. Kabir, who was struck on a vulnerable spot, felt in prayer he stood. One hundred and eighty-three, Kabir, slight is the stroke of a lance, though struck by it, man may breathe for a time, for he who can endure the stroke of the word is a guru, and I am his slave. One hundred and eighty-four, Kabir, why O Mullah, ascendest thou the minaret? The Lord is not deaf, served within thy heart for him, for whose sake thou callest your prayer. One hundred and eighty-five, why who is without resignation, perform a pilgrimage to the Kaaba? Kabir, how can God be for him whose heart is not firm in his faith? One hundred and eighty-six, Kabir, offer thy homage to God, by remembering whom trouble shall depart. The Lord will be manifest in thy heart, and the fire which burneth thee shall be extinguished. One hundred and eighty-seven, Kabir, to use force as tyranny, though thou call it lawful, when thine accounts are called for at God's office, what shall be that condition? One hundred and eighty-eight, Kabir, an excellent dinner is kit-chari seasoned with sufficient salt to make it palatable, who would cut his own throat by eating meat with his bread. One hundred and eighty-nine, Kabir, know that the guru will have touched thy heart when worldly love and ambition have been effaced. Joy and sorrow shall not then affect thee, thou shall become God himself. One hundred and ninety, Kabir, there are different ways of saying Ram. There's one point to be considered. He whom everybody calleth Ram, was only a mount-a-bank. One hundred and ninety-one, Kabir, call him Ram, who is omnipresent. We must discriminate in mentioning the two rams. The one Ram-God is contained in all things. The other Ram-Chandar is only contained in one thing, himself. One hundred and ninety-two, Kabir, in the house in which saints are not served, God is not served. He is like a cremation ground and goes to where they're in. One hundred and ninety-three, Kabir, have become dumb, insane, deaf, and lame from the stroke of the true guru's arrow. One hundred and ninety-four, Kabir, the brave true guru shot an arrow at me, on it striking me, I fell to the ground with a hold in my heart. One hundred and ninety-five, Kabir, the pure reign of heaven hath fallen on barren soil. Know that without good association it becomeeth like the ashes of a furnace. One hundred and ninety-six, but, Kabir, when the pure reign of heaven meeteth absorbing soil, it cannot be removed, however much clever men may worry themselves. One hundred and ninety-seven, Kabir, I was going on a pilgrimage to the Kaaba, and I met God on the way. The Lord fell quarreling with me. Who ordered thee to go to that place? One hundred and ninety-eight, Kabir, I've often made the pilgrimage to the Kaaba. How many times, though, Kabir, O my master, what fault have I committed that thou wilt not speak to me? One hundred and ninety-nine, Kabir, when God produceeth his record, what shall be the fate of him who violently killeth animals and calleth it lawful? Two hundred, Kabir, to use violence as tyranny, God will call for thy defense. When thine account is produced from his office, thou shalt be beaten on the mouth. Two hundred one, Kabir, to render thine account as easy if thy heart be pure. In that true court, no one shall molest thee. Two hundred two, sayeth Kabir, O duality in earth and heaven, thou art very difficult to destroy. The six religious systems and the eighty-four sids are involved in thou. Two hundred three, Kabir, whatever there is in me is not mine. Whatever there is, is thine, O God, if thine own property be runned unto thee, what doth it cost me? Two hundred four, Kabir, by repeating thou, I've become thou, O God, I've not remained in my snow, when the difference between thee and me was removed, wherever I looked there was thou. Two hundred five, Kabir, mad meditative sin and entertaineth the loose of hopes. None of his desires is satisfied, he departed them to spare. Two hundred six, Kabir, he who remembereth God is happy in this world, he whom the Creator protected, wavereth not either in this world of the next. Two hundred seven, Kabir, I was being pressed like a handful of sesame, when the true Guru rescued me, he came and appeared to me by primal and ancient destiny. Two hundred eight, Kabir, my days have been spent in abating payment of my debts to God, interest goeth on increasing, I worship not God, nor had I my account torn up when death arrived. Guru Arjan has here inserted the three following couplets. Two hundred nine, Kabir, man is a barking dog which runs after carrion, by grace I have obtained the true Guru who delivered me. Two hundred ten, Kabir, the earth belongeth to the holy but thieves have taken possession of it, the earth feeleth not their weight, to them it is clear gain. Two hundred eleven, Kabir, on account of the husk rice, is beaten with a mallet, so when men sit in back company, Dharmraj shall call them to account. Here, Kabir's couplets can continue. Two hundred twelve, O Namda, worldly love hath bewitched thee, said his friend, Trilla John, why printest thou chances and thinkest not on God? Two hundred thirteen, Namda replied, repeat God's name with thy lips, O Trilla John, perform all thy duties with thy hands and feet, but let thy heart be with God. Guru Arjan again interposes two hundred fourteen, O Kabir, no one hath any concern with me nor I with anyone, I am contained in him who hath created this world. Kabir's instructions are resumed. Two hundred fifteen, Kabir, when flower hath fallen into the mud, none of it is saved, it is that which is chewed while being ground that availeth. Two hundred sixteen, Kabir, Namda with everything and yet he knowingly committed sin, what advantage is it to a man to have a lamp in his hand if he fall into a well? Two hundred seventeen, Kabir, my love is for the friend, foolish people try to dissuade me, how can it be proper to break with him to whom belong my life and soul? Two hundred eighteen, Kabir, why killest thou thyself on account of houses and mansions and their decoration when three and a half cubits worth most three and three quarters shall be thy lot? Two hundred nineteen, Kabir if God do not what I desire, what avail of my desiring it? God doeth what he himself desireeth, not what I desire. The following couplet of Guru Armar Das is here found. Two hundred twenty, God produce it anxiety in man and also free with him therefrom. The knock praise him who taketh care of all. A couplet of Guru Arjan here follows. Two hundred twenty-one, Kabir, man thinketh not of God, he goeth astray through grief, he dieeth committing sin and his life is at an end in a moment. Here, Kabir's couplets continue. Two hundred twenty-two, Kabir, the body is a frail vessel of only frail metal. If thou wish to make it permanent, worship God, otherwise it will perish. Two hundred twenty-three, Kabir, call out the name of God, sleep not listlessly, by calling out night and day, God may sometime hear thy cries. Two hundred twenty-four, Kabir, the body is a plantain, grove, the heart an elephant, maddened by passion which breaketh it down. The jewel of divine knowledge is the goat and a rare saint, the tamer of the elephant. Two hundred twenty-five, Kabir, God's name is a jewel. The mouth appears to hold it. Open it before him who can relate the jewel. If any purchase or be found, he may take it at a high price. Two hundred twenty-six, Kabir, man knoweth not God's name while bringing up a numerous family. He dath in the midst of his worldly duties and is not heard of in the outer world. Two hundred twenty-seven, Kabir, in the twinkling of an eye and in a moment life passeth away since the mind freeeth not itself from entanglements. Death beateth his drum and leadeth away his victim to the earth. Two hundred twenty-eight, Kabir, God is as a tree, abandonment of the world as its fruit, the saint who hath abandoned bootless discussions as its shade. Two hundred twenty-nine, Kabir, plant the seed of such a tree as shall bear perennial fruit whose shade shall be cool, whose fruit shall be profuse and on which birds shall play. Two hundred thirty, Kabir, the giver is a tree whose fruit is mercy, which sheteth favors on men when shalt live, which shalt migrate. They say, O tree, may as thou be fruitful. Two hundred thirty-one, Kabir, association with saints is obtained by destiny, by such association the boon of salvation is obtained and the difficult road to God not obstructed. Two hundred thirty-two, Kabir, even for agari, half agari or half that again, converse held with the saints is clear gain. Two hundred thirty-three, Kabir, the mortals who eat, bong and fish will go to hell, whatever pilgrimages, fastings and daily devotion they may perform. Two hundred thirty-four, Kabir, if I cast down my eyes and take the friend into my heart I enjoy every pleasure with my beloved and I disclose this to no one. The fifth guru here interposes two hundred thirty-five for the eight watches, the sixty-four garis of the day, my soul looketh towards thee, O God, why cast down my eyes since I live in every heart. Two hundred thirty-six, hear my companions either my soul dwelleth in my beloved or my beloved in my soul I know not whether my soul is in my heart or my beloved dwelleth in my soul. Two hundred thirty-seven, Kabir, the brahman is the guru of the world but he is not the guru of the saints. He killeth himself over the perplexities of the four beds. Two hundred thirty-eight, God is as sugar, scattered in the sand but the elephant cannot save Kabir. The guru gave this excellent advice, become an ant and eat it. Two hundred thirty-nine, Kabir, if thou desire the beloved, cut off the head and make it into a ball while playing a chain such a state of ecstasy that thou shalt be satisfied with whatever happeneth thee. Two hundred forty, Kabir, if thou desire the beloved play with a true guru if unripe oil sees be pressed neither oil cake nor oil will be obtained. Here a couplet of Namdev is introduced. Two hundred forty-one, man searching for God, stumblet like a blind man and recognizes not the saint. Say of Namdev how shalt thou obtain God without the mediation of his saints. The following lines of Rav Das are here inserted. Two hundred forty-two, he who forsaking God, the diamond urneth for other gods shall go to hell. Barely say of Rav Das. Two hundred forty-three, O Kabir, if thou embrace a domestic life, act honestly otherwise abandon the world. But if anyone having abandoned the world again become entangled with it, great indeed shall be his misfortune. End of Section 18, Section 19 of the Sick Religion, Sacred Writings and Authors Volume 6 by Max Arthur McCulloch. This LibriVox recording is in the public domain. Section 19, Rav Das. Rav Das is the author of many hymns in the Granth Sahib. He was certainly a disciple of Ramanand and a contemporary of Kabir, but otherwise there is nothing known regarding his precise date, parentage or place of birth. When Rav Das arrived at years of discretion, he began to wait on saints. He used to present them with everything he could procure from his father's house. His father was displeased at this and gave him a separate place of residence. Though his father's wealth and means were considerable, yet he gave nothing whatever to his son. The latter, who by this time had entered the married state, defended himself and his wife by making shoes and lived very happily. Whenever he saw a holy man, he supplied him gratuitously with covering for his feet. He afterwards built a hut set up in it, an idol which he had made from a hide and applied himself to its worship. When he was reproached for making an idol out of a hide, he defended himself by reflecting on the various advantages of hides. Drums used in worship were made from hides. The cow, held sacred by Hindus, had a hide. God is contained in animals which have hides, etc., etc. Rav Das was ever immersed in his devotions, a circumstance which led to the abandonment of his trade and the deterioration of his circumstances. He soon presented all the external marks of poverty and hard life, yet his heart was glad and happy in the contemplation of God. It was during this period of distress that a holy man desired to render him assistance. Rav Das gave him bread to eat and lavished every attention on him. His visitor in return presented him with the philosopher's stone, explained his qualities and told him to keep it carefully. Rav Das replied that he did not require it, as his property and wealth consisted in the name of God. When the visitor saw that Rav Das absolutely coveted nothing, he implored him to accept the philosopher's stone. Rav Das told him he might leave it in the thatch of his house by which he meant that the article was not worth acceptance. The visitor obeyed Rav Das and departed. On that occasion, Rav Das composed the following hymn. God's name is the great wealth of God's saints. Day by day, it increases and in no way decreases. Nothing can steal it either by day or night. It's possessor's sleep is secure in his home. Oh God, what need of a stone hath he who possesseth this wealth. After the lapse of 13 months the visitor returned and found Rav Das in the same circumstances as before. He asked him what had become of the philosopher's stone. Rav Das replied it must be where thou didst put it. I've been afraid to touch it. Upon this the visitor took it from the thatch and departed, fully satisfied that Rav Das desired no earthly wealth. One day the saint found gold coins in a basket employed to hold accessories of worship. The result was that he began to fear even devotion to God lest it might bring him wealth. Then God said to him in a vision although thou absolutely desirous nothing yet accept the wealth I give thee now. Rav Das promised to do so. A pious admirer gave him money with which he saw or rest house wherein he entertained holy men. He then built a temple and so decorated it with their canopy, fringes, cords of gold lace, wall lamps, chandeliers, etc. that visitors on seeing its beauty became enchanted. After that Rav Das built the two storied house for himself on the side of the hut he had hitherto used as a temple and there he continued to worship with perfect love. Rav Das experienced the ordinary fate of men suddenly enriched. The Brahmins through envy and jealousy complained to the king of Banaras that there was no authority in the shy stars for a shoemaker to make an image of God. Yet Rav Das had without any fear or compunction set up such an image and was worshiping it and offering it homage. He ought therefore to be made to suffer for his presumption. The king summoned Rav Das but was so much impressed with the dignity and reasonableness of his defense that he found no difficulty in immediately declaring him guiltless of any offense against religion. Yali the queen of Chitaur hearing of Rav Das's fame visited him and became a disciple of his. At this, her attendant Brahmins waxed highly indignant. They said that the queen had lost a reason and they went and complained of her to the Rana her husband who had accompanied her to Banaras. He sent for Rav Das and heard the charges of the assembled Brahmins against him. They represented the supreme importance of caste and the impropriety of allowing a shoemaker to usurp a higher spiritual or social position than that in which he had been born. Rav Das replied, what is dear to God is devotion. He payeth no heed to caste. Upon this the Brahmins proposed to refer the matter to the arbitrament of prayer. They read the vets for three full hours and repeated many spells but did not succeed in inducing God to persuade the Rana of Rav Das' guilt. When it came to Rav Das' turn, he said, O great king be true to thy name of partner of sinners. He then sang a couple of stanzas. The first line of the first stanza is, O come without delay or call me unto thee. The first lines of the second stanza are, O God of gods, I, thy protection crave, have mercy on me, knowing me, thy slave. The Rana was easily convinced of Rav Das' innocence and expressed himself accordingly. Upon this it is said all present became believers in Rav Das' sanctity. After that, Queen Yali left Benares and returned to her kingdom where she decided on holding a Thanksgiving festival. With great modesty and humility Rav Das to be pleased to attend it, he accepted her invitation and went to Chitauar. His visit afforded her intense pleasure. She distributed a large sum of money in alms on the occasion and invited the principal Brahmans of her state to meet the holy man. The Brahmans knew that the Queen's guru had been a shoemaker and it would be better for them to take raw provisions of their own than partake of food proffered by the Queen. They accordingly had food cooked for themselves, but when they sat down to eat it, it is said they saw Rav Das seated between every two of them. They then believed in his divine mission and fell at his feet. It is stated that he gained many disciples on that occasion. Rav Das composed the following after the entertainment. Clever men, I am notoriously a tanner by cast but in my heart I meditate on God. If wine be made even with Ganges water, you holy men will not drink it, but if wine which is impure or other liquid be put into Ganges water, the latter will not be altered. The Palmyra palm tree serves is admittedly impure as its leaves are also deemed, but if God's words be written thereon men will worship it and bow before it. My trade is dressing and cutting leather and daily removing dead cattle round about Benares. Yet prominent promons now prostrate themselves before me since I, the slave Rav Das have sought the shelter of thy name, O God. Rav Das is said to have been such a perfect saint of God whose conversation and poetry were like sons to dispel the darkness of doubt and infidelity. He performed the meritorious acts prescribed in the vets and the shaz stars. Orientals believe that if milk mixed with water be placed before a swan it can by its peculiar bill separate both and drink only the milk. In the same way Rav Das selected virtue from vice made choice of good acts to make things forbidden. The following compositions of Rav Das are found in the Grand Sahih End of Section 19 Section 20 of the Sick Religion Sacred Writings and Authors Volume 6 by Max Arthur McAuliffe This LibriVox recording is in the public domain. Section 20 hymns of Rav Das God being light and the soul also light there is no difference between them except that the soul is encumbered with a body Shri Ragh between thee and me between me and thee what difference can there be? The same is between gold and the bracelet between water and its ripples if I did not commit sin O eternal one how shouldst thou have gained the name of purifier, of sinners thou who art the Lord art the searcher of hearts the servant is known from his master and the master from his servant grant me the wisdom to worship thee with my body. Rav Das, some rare person who destroys his evil passions may explain this though Rav Das's birth is low he is a candidate for God's favor Galilee 1 my associations are low I think of it day and night my birth is mean my acts are crooked O God, Lord of the earth, giver of life to men forget me not I am thy slave remove my troubles make thy servant full of love for thee I will not forsake thy feet even though my body perish tomorrow seek thy protection O God quickly come to thy servant delayed not Rav Das's conception of heaven too there is a city named begham poor where pain and sorrow find no place there is no fear of tribute or of tax there is no care nor sin nor dread nor death now have I found an excellent road where ceaseless happiness doth reign my friends their firm and for I is sovereignty of God no second or third is there adored he ruleth alone inhabited and ever famous is that city its people are full dowered with wealth there as it is to wander as they please none restraineth them known in the palace sayeth Rav Das my friends become my fellow citizens there it is said that Labana offered an ox to Rav Das on refusing the present the saint wrote the following three the road to God is very difficult and steep and I've already one useless ox my one prayer to God is preserve my capital O God is there any merchant of God who will join me who is a laden and about to start I am a merchant of God and deal in divine knowledge the wealth I have loaded is God's name the world have loaded poison ye recording angels who know this world in the next right whatever nonsense you please about me I care not the club of death will not touch me since I have cast away all entanglements this world is like the fleeting color of the south flower but the color of my God is the prominent die of matter sayeth the tenor Rav Das Rav Das prays for divine favor for as a pit full of frogs which know nothing of different countries so my mind infatuated with evil passions takeeth no thought of this world or the next my mind is not clear O God and so I cannot understand thy condition take pity on me that my doubts may be dispelled and teach me right understanding even supreme yogis cannot explain thine attributes which are beyond expression the tenor Rav Das prayeth for thy love and service the following was Rav Das's reply to a holy man who asked the questions contained in the hymn 5 in the sought age was truth in the treta sacrifice and in the duapar the performance of worship in the three ages these three observances were established but in the call age the name is the only support how shall I be saved no one explaineth to me how my sins migration may cease there are many forms of religion described but everyone appeared to adopt his own what are those acts by which I may be saved and by the performance of which I may obtain all things if what are merits and what deep merits be decided by listening to the veds and parans doubt shall result doubt shall thus ever dwell in the heart who shall dispel the pride man washeth his body with water but in his heart there is evil of every description how shall purity result my purity is such as the elephant practice it as by the sun's light night departed as all the world knoweth as copper when touched by the philosopher stone at once become of gold so if the supreme philosopher certainly the perturbed mind shall meet God who is in the heart and the doors of adamant shall be opened the doubts the entanglements and the sins of him who maketh the way of devotion firm in his heart shall be cut away he shall restrain his mind obtain happiness and meditate on him alone who possesseth all qualities and yet possesseth none many efforts have I made to ward off the noose of doubt but however much I tried I did not succeed love and devotion have not sprung up in me therefore Rob Das is sad man is a prey to all the five senses and their attendant passions and not to one predominating an over mastering sense alone like the lower animals hence the following him asa one the deer the fish the bumblebee the moth and the elephant perish each for one sense so what hope is there for him who like man have five implacable enemies oh God man loveth ignorance his lamp of discrimination have grown dim the faultless are born again as creeping things which distinguish not between good and evil and yet in it they associate with the base men and lower animals wherever they are are born subject to their previous acts and the noose of death which hangeth over them can by no means be warded off Rob Das renounce worldly love dispel doubt and make the gurus divine knowledge by religious fervor oh thou who dispelest thy worshippers fear supreme bliss at last Rob Das prays for the saints virtues and devotion too the company of the saints who art thine image is my life through the divine knowledge of the guru I recognize the saints as gods of gods grant me the company of the saints a taste for the saints converse the saints love oh God of gods the saints good works in the saints way that I may become attached to what they are attached I pray for one thing more the miraculous gem of devotion show me not the wicked in the center between the saints and the infinite there is no difference Rob Das saith he who knoweth this is wise Rob Das is exalted by holy association 3 thou art sandal palmer, Christy plant I dwell near thee from a humble shrub I've become a lofty tree thine excellent perfume abideth in me oh God I've sought the protection of thy true congregation I am without virtues thou art beneficent, thou art white in yellow twisted silk we are the poor worms who toil and make it oh God may I continue to associate with the saints as the bee with the honey my caste is low my lineage low and low is my birth I have not served my self and God saith the tenor Rob Das for God's love Rob Das would sacrifice himself for what would it matter were my body to be cut in pieces thy slave oh God only fear that thy love may depart thy lotus feet are the home of my heart by drinking the nectar of his name I have found God who is my wealth prosperity adversity worldly love and wealth screen God from man in them thy servant is not absorbed thy slave is bound by the rope of thy love saith Rob Das what advantage is it to escape there from God's name saves saints and sinners five God God God God by remembering God saints and sinners are saved through the name of God Kabir became renowned and the accounts of his sins of many births were torn up Namdev as in duty bound gave milk to God to drink wherefore he had not the pain of being born again in the world the slave Rob Das has died with God's love and so through the favor of the Guru he shall not go to hell they who think not of God shall be condemned six how man a puppet of clay dances he looketh and looketh heareth speaketh runneth about when he acquires anything he is proud but when his wealth is gone he beginneth to weep in thought word indeed he is fascinated by pleasures so when he perisheth he contains somewhere else sayeth Rob Das the world is a play my brethren I have established loving relations with the true actor the object of the following him is to show that nothing offered to God by idolaters even according to their own ideas is pure and that the true offering to God is the sincere heart Guyari the calf defiled the milk and the cows utter by tasting it the bumblebee have spoiled the flowers and the fish the water my mother where shall I find anything to offer in God's worship I cannot find other flowers superior to these serpents twine round the sandal tree poison and ambrosia dwell together incense lamps and consecrated bread are polluted how shall thy slave perform thy worship let me dedicate and offer my body and soul as my worship thus by the Guru's favor shall I find a pure one I cannot perform thy worship according to Hindu rites sayeth Rob Das in what condition am I Rob Das concludes that everything is God so while one when there was egoism in me thou were not with me now that thou art with me there is no egoism huge waves are raised by the wind and the ocean but they are only in water oh God what shall I say through illusion things are not as they are supposed to be a king sleepeth on his throne in a dream he becomeeth a beggar he suffereth pain at losing his empire though it is intact such hath been my condition like the story of the rope in the serpent I have now had the secret explained to me on seeing several bracelets I erroneously suppose that they were distinct from the goal as said I now say no longer in all things the one Lord assumeeth various shapes God sporteth in all hearts sayeth Rob Das God is nearer to us than our hands and feet it is what taketh place by his will that taketh place Rob Das so loves God that he feels he has acclaim on his mercy too when thou didst bind us with a new civilization we bound thee with a bond of love try to release thyself we have been released by adoring thee oh God thou knowest how we feel towards thee now what will thou do with us such being our love for thee man catcheth a fish slice of it cuteth it up and cooketh it in various ways he biteeth and eateth it stilleth forgeteth not the water the supreme ruler is no man's heritage he belongeth to him who loveth him though the screen of illusion be spread over the whole world yet it troubleeth not the saint sayeth Rob Das my devotion to the one God hath increased to whom shall I tell this now shall I still suffer misery for the removal of which I worship thee Rob Das on introspection finds himself wanting three I obtained this birth difficult of attainment as the reward for it but it passeth away in vain on account of my want of discrimination save what account would a palace and a throne like king in doors be without devotion to God I have not thought of the pleasure in the supreme God's name a pleasure in which all other pleasures are forgotten where we ought to have known we knew not we have become mad and not considered where we ought to have considered and so our days have passed away our passions are strong and our discrimination weak our understanding cannot enter into God's designs we say one thing and do another worldly love hindreth us from understanding sayeth Rob Das I thy slave am sad at heart avert thine anger from me and have mercy on my soul we should fix our attention on God who can adequately reward us for God is an ocean of pleasure in his power are the miraculous tree and gem and cow the four advantages the 18 miraculous powers and the nine treasures are in the palm of his hand why repeat not God God God with thy tongue and abandon all other device of words the epic poems the parans the beds the drama are all composed out of 34 letters bias having reflected expressed his conviction that there was nothing equal to the name of God very fortunate are they who tranquilly contemplate and fix their attention upon God they shall afterwards be freed from their troubles sayeth Rob Das the fear of death and birth fleeeth from him who hath put the light of divine knowledge into his heart the saints relation to God by if thou art a hill then I am thy peacock if thou art the moon then I am thy chakor oh God if thou break not with me I will not break with thee if I break with thee whom shall I join if thou art a lamp then I am thy wick if thou art a place of pilgrimage then I am thy pilgrim I've joined true love with thee joining thee I've broken with all others wherever I go there is thy service there is no other Lord like thee oh God by worshiping thee death's noose is cut away Rob Das singeth to obtain thy service man is too proud of his body though its origin and its end are contemptible six the body is a wall of water supported by a pillar of air blood and semen are its mortar the poor soul the skeleton of bones flesh and veins or mortal what is mine and what is thine as a bird percheth on a tree so death the soul on the body thou layest foundations and buildest thyself a house three and a half cubits shall be that measure at last thou curlest thy hair and wares thy turban on the side of thy head but thy body shall become a heap of dust even though thou possess lofty palaces and beautiful women without the name of God thy game is lost my caste is low my lineage low and base is my birth I've sought thy shelter oh God sayeth the Tanner Rob Das the following was addressed to someone who reproached Rob Das for not following his trade seven I a cobbler know not how to mend shoes yet people want me to mend their shoes I have no awl to stitch with I have no knife to patch with people have been thoroughly ruined by mending shoes I have attained my object without mending shoes Rob Das repeated God's name I have now no concern with death Rob Das's devotion and hope in God Donna sorry one there is none so poor as I none so compassionate as thou what for the test is now necessary may my heart obey thy words fill thy servant therewith I am a sacrifice to thee oh God why art thou silent for many births have I been separated from thee oh God this birth is on thine own account sayeth Rob Das putting my hopes in thee I live it is long since I have seen thee Rob Das's love for God too I remember thee oh God in my heart I behold thee with mine eyes I fill my ears with thy hymns and praises I make my mind the honeybee I put thy lotus feet into my heart and with my tongue I utter thine ambrosial name may my love for God not decrease I have bought it dear in exchange for my soul without the companionship of the saints no love is produced and without love no services are formed for thee Rob Das offered one prayer to God preserve my honor oh my sovereign Lord God's name is for Rob Das equal to all the Hindu oblations three thy name oh God is mine arati and mine oblations without the name of God all display is vain thy name is my prayer mat thy name my saffron greater thy name the saffron which I sprinkle for thee thy name is the water thy name the sandal the repetition of thy name the grading thereof taking it I offer it unto thee thy name is the lamp thy name the wick thy name the oil I pour therein thy name is the light which I have applied to it and which have enlightened the whole world thy name is the string thy name the necklace of flowers all the 18 loads of vegetables are too impure to offer thee the work of thy hands thy name is the chari which I wave over thee the whole world is engrossed in the 18 parans the 68 places of pilgrimage and the four sources of life saith Rob Das thy name is the arati the true name is the food I offer unto thee oh God God alone can save man from his evil passions yachts sorry oh Lord I know nothing I've sold my soul to Mammon thou art styled the great Lord of the world and we the sensualists of the call age the five evil passions which have corrupted my heart have at every moment thrown a barrier between thee and me whither so ever I look there's a stock of trouble I am not yet satisfied although the vets bear witness to God as for his sin on the body of Indar the paramour of Ahalia Gal Tom's wife Daj and I formed as the head of Brahma adhered to the hand of sheave the Lord of Yuma for his sin so these wicked enemies the deadly sins have bound and beaten me also a sinner I am very shameless and have not yet grown weary of their company saith Rob Das whither shall I go what shall I do except God's protection whose shall I see the saint in the center under the allegories of a good wife contrasted Suhi won the good wife knoweth her spouse's worth she renounced sith pride and enjoyeth conjugal happiness she giveth her husband her body and soul and maketh no distinction between him and herself she seeeth no one else heareth no one else and speaketh to no one else how should she into whose heart no sorrow hath entered no of the woes of others the bad wife who hath not served her spouse continually is unhappy and looseth both worlds the way by the bridge of Sarat is difficult she shall have no companion and must go alone in grief and in pain oh God I have come to thy door I am very thirsty and I have received no answer from the saith Rob Das I have come to thy protection effect my salvation as thou thinkest best as everything here changes man should make provision for the hereafter to the days which come pass away again we must march on nothing remaineth stable our companions are going we too must go the journey is long death standeth over us why sleep is thou awake for God's service oh silly one thou thoughtest life a real thing in this world when thou artest to have thought of God he who gave thee life conveyeth the sustenance and in every heart openeth thy shop worship God layeth thy egoism in thy heart remember God's name betimes thy life hath come to an end yet thou hast not prepared thy way it is evening and the darkness is on every side saith Rob Das oh fool and mad man this thou not reflect that the world is a transitory abode man can only rely on God not on property or relations three man buildeth lofty mansions with halls and kitchens but after death he cannot remain in them for aghari his body is like a wainscotting of grass when the grass is burnt it is blended with the dust even thy relations thy family thy companions set up a cry take him out quickly the wife of the house who embraced thee in life cryeth out ghost ghost and runeth away from thee saith Rob Das death hath plundered the whole world but I have escaped by repeating the name of the one God God's grace is unparalleled bellow all one everybody used to laugh on seeing my poverty such was my condition but I hold the whole eighteen supernatural powers in the palm of my hand through thy favor thou knowest I am nothing oh God destroyer of fear all men have sought thy protection oh God fulfiller of desires they who have sought thy protection no longer bear the load of sin high and low have been delivered from the shameless world through thee and thus wise say more regarding the ineffable thou oh God art thine own parallel to what can I like in thee the glorification of the saint to the family in which the saint of God is born whether it be of high or low cast, poor or rich shall have its unalloyed fame blazen through the world whether man be a Brahmin of Aestia, Asuda, Akatri, Adun, Chanda or Malak he become of pure by worshiping God he saveth himself and the families of both his parents blessed the village, blessed the place of his birth blessed his pure family in all worlds he hath quaffed the supreme essence abandoning all others he hath become intoxicated with it and renounced sin among pandits, heroes and emperors there is none equal to the saint as the leaves of the water lily in the water the God of God is the saint's existence in the world he remain uncontaminated by it God as the dispenser of salvation gowned one repeat the name of God the dispenser of salvation, ye people without the dispenser of salvation the body groweth weary in trans migration the dispenser of salvation is the giver of deliverance the dispenser of salvation is our father and mother living repeat his name his worshipper is ever happy the dispenser of salvation is my life if it had been so recorded on thy forehead thou shalt repeat his name only he who hath ceased to love the world can serve God that dispenser of salvation I, for though I be have obtained as my wealth if the one dispenser of salvation do me a favor what can the world do to me having you face my cast I have become a courtier of God thou, O God, art able to save the world divine knowledge hath sprung up and I have become enlightened God hath graciously accepted this worm as a slave saith Ravdas my thirst hath now ceased I repeat the name of God and perform his service the fate of the slanderer too if man bathed at the 68 places of pilgrimage if he worshiped the 12 lingam stones if he dedicate a well or a tank the practice slander all shall be in vain how shall the slanderer of a saint be saved know that he shall assuredly fall into hell if man celebrate eclipses at Kirk Qatar offer his wife with her decorations to the brahmins and here with his ears all the simrites yet if he practice slander all shall be in vain if he prepare many fees to brahmins make them gifts of land and build them splendid public mansions if neglecting his own business and yet practice slander he shall wander in many births O ye people, why do ye slander the slanderer's character is well known holy men have considered and decided regarding the slanderer saith Ravdas he is a sinner and shall go to hell it is the guru who communicates the name by which God's designs are manifested Ram Kali men read, study and hear all God's names yet God's designs are not known how shall iron become pure gold shall be touched by the philosopher's stone O God, the nots of doubt unravel not lust, wrath, worldly love pride and jealousy these five combined plunder the world we are great poets of high family we are pundits we are yogis, sannyasis gayanis, virtuous heroes we are generous, these ideas shall never perish saith Ravdas all these men do not understand God they go astray like madmen God's name is my support, my life my soul and my wealth Ravdas in obtaining salvation acknowledges God's favor Maru, who but thee, my jewel could do such a thing cherisher of the poor, lord of the earth thou has put over my head the umbrella of spiritual sovereignty thou relentless towards him who's touched defiled the world the lowly does thou exalt my God and none does thou fear Namdev, Kabir, Trilichan Sadhana and Sain were saith Ravdas here O saints, through God everything is done the man of low birth and cast may be saved by devotion Kadar, though one perform the six good acts and belong to a high family yet if he hardly worshiped not God and left not the mention of his lotus feet he is equal to a pariah O thoughtless man think upon God in thy heart why not look at Balmik from a low cast what a high position he attained by his special devotion to God though an eater of dogs the lowest of all he was beloved by Krishan how can poor mortals praise God his praise extended to the three worlds Ajammal, the courtesan Ladiyah, the enhancement and the elephant went to God such degraded beings were saved why should it not bow to be saved O Ravdas the advantages of repeating God's name Byra, without beholding God there is no hope everything that we see perished he who repeated God's name with due praise is the only yogi free from desires if anyone employ himself from repeating God's name and God the philosophers don't touch him his duality shall no longer remain he who destroyed the duality of his mind is Amuni he shall be absorbed in God who filleth the three worlds everybody act according to his natural inclinations it is only the creator who bids it without fear the blossom to produce fruit when the fruit appears the blossoms decay for the sake of divine knowledge men practice religious ceremonies when divine knowledge is obtained religious ceremonies are not performed to make better knowing people churn coagulated milk so those who strive for divine knowledge obtain deliverance while alive and are ever at rest say if Ravdas having embraced supreme contempt for the world why not hardly repeat God's name Ravdas endeavors to humiliate his body Basant thou knowest nothing oh my body on seeing thy fine clothes thou puffest thyself up no place can hold the proud yet over thy head the crow called why art thou proud oh demented body thou art much more short-lived than a toadstool in the month of Badan the deer knoweth not the secret of his musk he hath it in his body yet he searcheth for it abroad he who understandeth his own fleeting body shall never be disgraced by the myrmidons of death man is proud of his son and wife it is from him God will take an account thou shalt suffer for what thou thyself hast done oh so whom shalt thou afterwards address as dear one dear one if thou seek the protection of holy men thy sins even though millions upon millions shall all be erased say if Ravdas you repeateth God's name hath no concern with caste or birth or trans migration the saint no matter how low his caste is superior even to the demigods malar to neither the lord of Lakshmi nor the lord of Kalas nor anyone else is equal to those who repeat God's name he is one alone though diffused in many ways recall recall him to your thoughts he filleth creation he in whose house devotion to God and nothing else was seen was by caste an untouchable Kalako printer the greatness of God's name was seen in bias it was observed in the sons of Brahma it is famous through the seven islands of the earth he whose family used to sacrifice cows at the id and barker id and who worshipped shikes and martyrs and peers Kabir the son of a father who used to do such things so succeeded that he became celebrated in the three worlds all the tamars of my family even still go round Benares removing dead cattle yet strict Brahmins prostrate themselves before their offspring Robdas the slave of God's slaves the following him was composed and replied to a Brahmin who inquired how Robdas could obtain salvation 3. by what devotion shall I meet my beloved the lord of souls the supreme state is obtained by association with saints sword is my vesture how long shall I wash it how long shall I remain in this sleep which hath come upon me the things to which I was attached have all perished the traffic hath closed sayeth Robdas when my account is taken I shall see whatever I have done recorded to my credit end of section 20 section 21 of the sick religion sacred writings and authors volume 6 by Max Arthur McAuliffe this LibriVox recording is in the public domain section 21 Mirabai a hymn of Mirabai is preserved in the grand sahib of Baibana which can be seen at Mangat in the Gujarat district of the Panjab but it is not included in Guru Arjan's collection Mirabai was daughter of Ratan Singh Rathlaur of Maratha a town between Bakanar and Jodhpur in Raj Patana she was born about AD 1504 she appears to have inherited her religious proclivities from her mother when Mirabai was yet a child the bridal procession of a youth of position passed by the palace all the ladies of the court except Mirabai's mother went to the upper apartments to view the procession and her presence to worship an image of Krishan called Gurdhar Lal which was set up in her private apartment Mirabai laid aside her playthings to follow her mother and said to her, who is my bridegroom her mother smiled to agree in her arms and pointing to Gurdhar Lal said there is your bridegroom upon this Mirabai instantly accepted him for his oriental practice which requires a wife to veil her face even from her mother in the presence of her husband she became so enamored of Gurdhar Lal that she could not pass an instant without seeing him her love for him is compared to that of the milkmaids of Bindrabhan for Krishan she in time indulged her passion without fear or shame and without any regard for the traditions of her family concerning the retirement of women from the public gaze while her affections were thus engaged she was betrothed to Kanwar Bhoj Raj Sanivrana Sangha of Mawar the subsequent marriage in AD 156 as might well have been expected proved unhappy Bhoj Raj came to Maratha in great state with a large retinue but when the marriage ceremony was being performed and the time came for the bride to circumambulate the pavilion set up for the ceremony Mirabai walked around the idol of Gurdhar Lal and took no notice of the bridegroom when the time for her departure with her husband arrived her parents wished to send her off with suitable marriage presents but she was miserable at leaving Gurdhar Lal she grew sad and restless and wept to such an extent that she became insensible when she regained consciousness her parents affectionately told her that if it made her happy she might take Gurdhar Lal with her without any further ceremony she replied that if they valued her present and future happiness they would give her the image and she would worship it with heart and soul her parents had already perceived that she was a saint and lover of God and so at the moment of separation from their beloved daughter they presented her with the image as part of her dowry Mirabai who was overjoyed at obtaining possession of the object of her devotion set it up in her palanquin and during the journey feasted her eyes on its beauty on arriving at her new home her mother-in-law the Rani paid her the rights of hospitality when she asked her to worship Durga a goddess of a totally different temper from the playful Krishan Mirabai replied that she had devoted her body to Gurdhar Lal and she would bow her head to none but him her mother-in-law replied that a good wife was improved by worshipping Durga but Mirabai closed the discussion by saying it was of no use to press her further and she would abide by her first determination on this the Rani became very angry and went to complain of Mirabai to the Rana this daughter-in-law of ours is worthless for on the very day of her arrival she refused to obey me and put it me to shame it is clear what our future relations are to be the Rana became excessively incensed and went to his daughter-in-law with the intention of punishing her the Rani however had sufficient sense to restrain him and he decided that the interest of domestic peace would be consulted by putting Mirabai into a separate apartment though it is admitted by Nabhaji that Rachmini who became Krishan's consort and the milkmates who became Krishan's playfellas did not meet him until they had sacrificed her Durga yet as Mirabai had already obtained Krishan it was unnecessary for her to worship Durga and no exception could be taken to her conduct on the precedent of Rukmini and the milkmates Mirabai on finding herself in a private apartment became excessively happy and gave full scope to her religious enthusiasm she set up her image decked and adorned and devoted herself to the company of holy men her sister-in-law who died by was sent to remonstrate with her and said thou art the sign of a noble house be wise and desist from the company of Fakirs which casteth a slur on both our families Mirabai replied the slur of hundreds of thousands of birds departed on association with saints the slur is on her who loveth their company my life depended upon the company of saints to anyone who is displeased with it thy remonstrance would be proper it was on this occasion that Mirabai composed the following hymns oh my friend my mind is attached to Krishan I shall not be restrained from loving him if anyone give me a reproach I will give a hundred thousand in return my mother-in-law is severe my law obstinate how can I endure this misery Mira for the sake of the lord Gurd Haar would endure the obliquy of the world I have the god Gurd Haar and no other he is my spouse on whose head is a crown of peacock feathers who carryeth a shell, discus mace and lotus and who weareth a necklace I have forfeited the respect of the world by ever sitting near holy men the matter is now public everybody knoweth it having felt supreme devotion I die as I behold the world I have no mother, father, son or a relation with me I laugh when I behold my beloved people think I weep I have planted the vine of love and irrigated it again and again with the water of tears I have cast away fear of the world what can anyone do to me Mira's love for her god is fixed the rana on being informed of Mira by's determination became beside himself with rage and sent her a cup of poison under the name of Charne omrit that is water in which an image had been bathed when she tasted the liquor she knew it was poison and thus apostrophized the body is perishable so I weep if it perish in the service of krishan there needs be at the disappearance of a mirage or at the failure of the son of a barren woman to wed it is not right to say that the moon perisheth on the 30th day of the lunar month lamentations are as vain as the grief of a bee at the fading of an imaginary flower as the fruit of a tree falleth sooner or later so have I fallen at krishan's feet as a pearl born in the ocean is turned to an ornament so shall I glitter in krishan's diadem the world itself is an illusion Mira by's only grief at leaving her body was that the worship of krishan might decline having informed the god of her father in law's intention she thus addressed the object of her worship people will say that the king poisoned his daughter in law because she worship thee I fear therefore that thy worship is neglected and the apprehension cause of me poignant misery who will now put on thy decorations who will put the saffron mark on thy forehead attached dazzling rings to thine ears twine a garland of pearls round thy neck girdle thee with a jeweled zone tie on thy golden armlets and anklets light incense to gratify thy nostrils make the offerings of sweet basil present thee with sacred food thy hunger and prostrate herself in adoration before thee my father in law hath already abandoned thy worship and his displeasure with me others too will re-approach me with my death and cease to do the homage but after all why should I be anxious thou thyself knowest the past the present and the future thou hast ever preserved thy saints from poison fire and sword so why should I be anxious now on this Mirabai put the cup of poison on her head in token of submission and then cheerfully drank it on that occasion she composed the following verses Radha and Krishan dwell in my heart some say that Mirra is insane others that she hath disgraced her family opening her veil and bearing her breast she danceeth with delight before her God in the bowers of Bindraban, Krishan with Talak on his forehead clad ineth my heart the Radha sent a cup of poison and Mirra drank it with delight Mirra's lord is the all wise Gurd Har she is bound to his service the Radha waited to hear of Mirra's death but her life was miraculously preserved and her cheeks gradually assumed a higher bloom she devoted herself to the further decoration and ornamentation and decked it out in fashions of her nude she sang the praises of her God and filled her heart with delight and immortal love she also composed the following on this occasion I knew the Radha had given me poison God who caused my boat to float across separated the milk and water for me until gold is annealed it is not perfectly pure O King keep thine own family in seclusion I am the wife of another I sacrifice my mind and body to the saint even though he be a pariah I have sold myself to God Mirra for the sake of worshiping the lord Gurd Har is entangled in the feet of holy men when the Radha found that the poison had produced no effect he appointed tipped staffs to watch Mirra by and report when she again conferred with faqirs so that she might be put to death in the act she was in the habit of laughing and holding playful converse with the idol one day a tipped staff went and said to the king at this very moment Mirra by is holding conversation and laughing with someone the king took up his sword and called out to her to open the folding doors he asked her where the person was with whom she had been holding such pleasant discourse she replied there he is before thee mine idol mine adored open eyes and look he is neither afraid nor ashamed of thee nabhaji states that Mirra by and the idol had been playing at Indian drafts and at the time of the Rana's entrance the idol actually extended its arm to move a piece the Rana on witnessing the miracle became ashamed there was however no real impression made on his obdurate heart once when Mirra by was ill she composed the following Christian with the large eyes looked at me and smiled as I was going to draw water from the Jamna and the vessel glittered on my head since then the delightful image of the dark and beautiful one hath dwelt in my heart you may write and bring me incantations you may write and bring me spells grind medicine and give it me that will not cure me if anyone bring me Christian as my physician I will gladly arise his eyebrows are bows his eyes the arrows which he fitted there too and discharged to pierce me Mirra's lord is the wise Gurd Haar how can I abide at home a disillute and abandoned person tried to tempt Mirra by's virtue he told her that he was armed with Gurd Haar laws permission to give her pleasure as she could only obtain from man's embraces she replied that she humbly submitted to Gurd Haar Law's order but that they must first dine she meantime had a couch placed and dressed in the enclosure where saints were assembled she there addressed her would be paramour thou needest not be ashamed or afraid of anyone as the order of Gurd Haar Law is on every account proper the man replied does anyone do such things before others she said she knew of no secret place for Christian was everywhere present he seeeth the good and bad acts of all and rewarded men according to their desserts on hearing this the ruffian turned pale and vice gave place to virtue in his heart he fell at her feet and with clasp hands asked mercy and divine intercession Mirra by felt compassion and brought him in the words of the chronicler face to face with God tool see does according to all received accounts with nearly a century after Mirra by but some poets have made them contemporaries the following letter to tool see does is attributed by Roger Rog Haraj sin to Mirra by to the holy Lord tool see does the virtuous the remover of sin greeting I ever bow to thee to spell all my sorrow all my husband's relations give me continual annoyance they cause me to endure great suffering when I associate with saints and perform my worship since childhood Mirra hath contracted love for Gurd Haar Law she cannot now free herself from it in any way it completely overpowered her though art to me a father and mother thou confers happiness on God's saints write and inform me what it is proper for me to do tool see does is reply they who love not wrong should be abandoned as if they were millions of enemies however much we love them beloved abandoned his father bib his son his brother Ruan and Balrat his mother Bali his guru women of bridge their husbands and their lives were all happier for having done so the opinion of all holy saints is that relations with and love of God are alone true of what avail is the I said which cause it the eyes to burst what more can I say say a tool see does that spouse is worshipful that son is dearer than life who is attached to Ram he is my real friend in this world as Mirabah has been made a contemporary of tool see does so also she has been made a contemporary of the emperor Akbar it is said that having heard of the virtues and beauty of Mirabah he went with his minstrel Thompson both disguised as hermits to visit her the following lines in attestation of this circumstance are attributed to Mirabah a mother I recognize Christian as my spouse Akbar came to test me and brought Thompson with him he heard singing music and pious discourse about to the ground again and again mirrors Lord the all wise good heart made me his protege it is said that on observing her devotion Akbar was very pleased with the good fortune which enabled him to behold her he made her a present of a jeweled necklace which she accepted with some misgivings as it was too valuable an article for an ascetic to possess the emperor was equal to the occasion and said that he had found it while performing his devotional ablutions in the river Jamnah and thought it would be a suitable present to make her god Thompson it is said composed an ode in her honor and in his royal master then returned to their capital the necklace was too valuable not to provoke a recipient the Rana submitted it to a sayers who valued it at a fabulous sum of money on inquiry it was found to be the same that a jeweler had sold not long previously for a large price to the emperor further inquiry led to the identity of the two strolling hermits with Akbar and his favorite minstrel Mirabas fate was now sealed her husband suspected that she had been polluted by the emperor for this there was a penalty in that age she must die Mirabas father-in-law sent her a cobra in a box so that when she opened it the reptile might sting her to death she was told it was a salagram before opening the box she addressed it as follows oh salagram in the box why speak as thou not I speak to thee but thou reply is not why art thou silent this ocean of the world is very immense take mine arm and extricate me Mirra's lord wise Gurdhar thou alone art my helper unopening the box Mirra composed the following what shall the Rana do to me Mirra hath cast off the restraints of her line the Rana once sent a cup of poison to kill Mirra Mirra drank it with delight loving it as if it were water blessed by her lord the Rana hath now sent a box containing a cobra but when I opened it and looked the cobra became a salagram there was a sound of rejoicing in the company of the saints Krishan had mercy on me I decorated myself attached bells to my feet and keeping time with both my hands danced before the idol and sang the praises of Krishan the holy are mine and I am theirs the holy are my life Mirra is absorbed in the holy as butter is in milk before churning Rana Sangha Mirra's father-in-law was still obdurate and determined that she should die by the sword but no one could be found to act as executioner she was then ordered to kill herself in whatever way she thought fit by this time she was a widow her husband having pre-deceased his father and her person was at her own disposal so that she would obey the Rana's command she retired to her solitary apartment during the night put on the dress of a mendicant and left the palace she plunged in the nearest river to die in obedience to the orders she had received it was said that she was miraculously preserved by an angel who brought her to shore and addressed her, oh queen thou hast obeyed thy father-in-law and art worthy of all praise for thy devotion that thou mayest perform it is thine to set a high example to the world and show unto men how to fulfill the designs of the creator and become absorbed in him when she recovered she found herself alone on the river's bank with the current flowing at her feet she stood up in amazement not knowing for the moment what to do she met some cowherds of whom she inquired the way to Bindraban they presented her with milk and her with it to proceed she walked on singing her hymns the object of blessings and attentions in the villages through which she passed on her arrival in Bindraban she desired to see Jib go sane to her disappointment he sent her word that he would allow no woman into his presence she replied, I thought everybody in Bindraban a woman an only Gert Haal a man I learned today that there are other partners than Krishan in Bindraban by this she scoffingly meant that the go sane placed himself on an equality with Krishan as God of Bindraban the go sane on hearing her rebuke when barefooted to do her homage and beholding her became filled with the love of God Mirabai with loving devotion traversed every grow and pathway of Bindraban and having fixed the sweet image of Krishan in her heart returned to her late husband's home on finding her father-in-law still obdurate she went on a pilgrimage to Dwara Raqqa where Krishan reigned after leaving Mathura there again she became entranced with the pleasure of adorning and enhancing the beauty of her favorite God during her absence from Chitaur the capital of Moar the visits of holy men to that capital seized dissensions arose in the state it was only then that the Rana realized what a holy person he had lost he sent several Brahmins and instructed them to use every entreaty to Mirabai to induce her to return and finally to tell her that it was impossible for him to live unless she complied with his prayer the Brahmins executed his orders but Mirabai refused to put herself again in the Rana's power upon this the Brahmins sat at her door and declared their intention neither eating nor drinking till she had returned with them she replied that she lived in Dwara Raqqa only by the favor of Krishan she would go and take leave of him and return to the Brahmins she went to do homage to Ranch Chor the visible representation of that God became absorbed in his love and what she had she gave a humble offering of verses at his shrine O God remove thy servants thou didst supply draw a potty with endless robes and save her modesty for the sake of thy saint Pallad thou didst assume the body of a man-line thou didst kill her Ranya Ka Shapu who had not the courage to oppose thee thou didst kill the Cracodile and extricate the drowning elephant from the water O beloved Gurdhar Mira is thy slave her enemies everywhere my best friend take me to thy care as thou knowest best I have none but thee do thou show mercy unto me I have no appetite by day and thou sleep by night my body pineeth away Lord of Mira, all wise Gurdhar come to me now I cannot live in thine absence it is said that Ranch Chor on beholding her supreme love could resist no longer he incorporated her in himself the Brahmins searched for her in vain the only trace of her they could obtain was her Sahi which was found enveloping the body of the idol the Brahmins faith in Krishan was confirmed but their mission otherwise was unsuccessful and they returned sore disappointed to the Rana the latter soon experienced the further mortification of beholding his state conquered and plundered it is said by the victorious army of Akbar as a retribution for the ill treatment of Mira Bhai the following is one of the hymns whose passionate devotion is said to have produced the result of Mira Bhai's union with Ranch Chor O Lord Ranch Chor grant me to abide in Dwara Raqqa to abide in Dwara Raqqa with thy shell, discus, mace and lotus dispel the fear of death all places of pilgrimage ever abide in the Gomti for me the clash of thy shell and symbols is to me ever the essence of pleasure I've abandoned my country my queenly robes, my husband's palace my property and my kingdom Mira, thy slave, cometh to thee for refuge her honor is now totally in thy keeping it is said that in commemoration of the miraculous disappearance of Mira Bhai her image is still worshiped at Udaipur in conjunction with that of Ranch Chor the beloved Gurdhar of her childhood the following is Mira Bhai's hymn in Bhanu's Granth Sahib Maru, God hath entwined my soul, O mother with his attributes and I've sung of them the sharp arrow of his love hath pierced my body through and through, O mother when it struck me I knew not now it cannot be endured, O mother though I use charms incantations and drugs the pain will not depart anyone who will treat me intense is the agony, O mother thou, O God, art near thou are not distant come quickly to meet me say of Mira, the Lord the mountain wielder who is compassionate hath quenched the fire of my body, O mother the lotus-eyed hath entwined my soul with the twine of his attributes end of section 21