The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 424

By the order (of God) it has sprung into existence; by comprehending (this) order it is re-absorbed (again into the Supreme).

(8). If one knows the secret of this mind:

Being absorbed in this mind he becomes easily God.

(9). The soul (or life) is One and all bodies (are therefore One).

Kabir remains in connexion with this mind.

"WTio are day and night intent on the one name:

How many of them have become perfected by applying devotion!

(1). The ascetics, Siddhs and all the ilunis have been unsuccessful.

The one name is the wishing-tree, (that) brings (men) across.

(2). Who gains Hari, he is not put to shame.

Kabir says: the name of Ram is known (by him).

0 shameless creature, thou art without shame!

Abandoning Hari why goest thou to any (other's house)?

That man it does not become to go to another's house.

(2). That Lord is (everywhere) brimful (= omnipresent).

He is always with (thee), Hari is not far oif.

Say, 0 man, why doest thou not go to his house?

He is powerfhl, (my) own Lord is bountiful.

(5). Kabir says: he is perfect in the world.

In whose heart there is none other (but the Lord).

' The sense of these obscure lines is: the pleasure of knowing or finding out "tlie mind (3^K) " was given up by Shiva and Brahma in despair, they were frightened by the boundless depth of the mind. But Kabir asserts, that this is true pleasure or happiness. The mind, the intelligent power, is an emanation from the Supreme, the scintilla animae divinae and the conjunctive link of the creature with the absolute substance.

470 KA(i GAURI; THE BHAGAT KABIR, XXXIX.— XLI.

(1). Say, who is son? who is father and paternal uncle? ' Who dies, who causes agony?

Pause. Hari, the deceiver, has practised deceit on the world. In separation from Hari how shall I live, 0 my mother? (2). Say, who is a man or° who is a woman? Reflect on this truth in thy body!

(3). Kabir says: my mind is reconciled with the deceiver. The deceit is gone, the deceiver is known (by me).

Pause. Now that King Ram has become my helper: Birth and death are cut off, I have obtained final emancipation. (1). I have been joined to the society of the pious. I have been rescued from the five attackers. The nectar-name I mutter (now) with (my) tongue. I have been made his own slave with a price (being paid for me). (2). The true Guru has afforded (me) assistance. I have been drawn out from the way of the world. Love to the lotus-feet has sprung up (in me). Govind dwells continually in my mind. (3). The burning coals of the Maya are extinguished. In (my) heart is contentment, the name (is ray) support. In water and on land the Lord is omnipresent. Wherever I sec, there he is near and dear. (4). His own worship is established by himself. "What is written before, that is obtained, 0 my brother! On whom he bestows mercy, his accoutrement is complete. The Lord of Kabir is cherishing the poor.

(1). There is impurity in water, impurity on land, impurity arises by birth.

There is impurity by one being born, there is also impurity by one having died, there is impurity by people being destroyed.

Pause. Say, 0 Pandit, who is pure? Attend, 0 my friend, to such knowledge!

(2). In the eyes is impurity, in the speech is impurity, in the ears impurity takes 'place. In rising and sitting impurity clings (to man), impurity falls into the food. (3). The way of ensnaring every one knows, but some rare one the way of getting rid (of it). Kabir says: who reflect in their heart on Ram, in them no impurity takes place.