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Songs of Kabir - Kabir · Foundation to Happiness and Success

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  Speaker 1: Poems of Kabir, translated by Rabindranath to Gore. This is
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  Speaker 1: a LibriVox recording. All LibriVox recordings are in a public domain.
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  Speaker 1: For more information or to volunteer, please visit LibriVox dot org.
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  Speaker 1: Recording by Alji Pag Poems of Kabir, Part one introduction
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  Speaker 1: by Evelyn Underhill. The poet Kabir, a selection from whose
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  Speaker 1: songs is here for the first time offered to English readers,
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  Speaker 1: is one of the most interesting personalities in the history
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  Speaker 1: of Indian mysticism.
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  Speaker 2: Born in or near.
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  Speaker 1: Bunaris, of Mohammedan parents, and probably about the year fourteen forty,
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  Speaker 1: he became in early life a disciple of the celebrated
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  Speaker 1: Hindu ascetic Ramananda. Ramananda had brought to northern India the
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  Speaker 1: religious revival which Ramanuja, the great twelfth century reformer of Brahmanism,
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  Speaker 1: had initiated in the South. This revival was in part
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  Speaker 1: a reaction against the increasing formalism of the Orthodox cult,
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  Speaker 1: in part an assertion of the demands of the heart,
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  Speaker 1: as against the intense intellectualism of the Vedanta philosophy, the
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  Speaker 1: exaggerated monism which that philosophy proclaimed it took in Ramanuj's
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  Speaker 1: preaching the form of an ardent personal devotion to the
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  Speaker 1: god Vishnu as representing the personal aspect of the divine nature,
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  Speaker 1: that mystical religion of love, which everywhere makes its appearance
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  Speaker 1: at a certain level of spiritual culture, and which creeds
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  Speaker 1: and philosophies are powerless to kill. Though such a devotion
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  Speaker 1: is indigenous in Hinduism and finds expression in many passages
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  Speaker 1: of the Bagavad Gita, there was in its medieval revival
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  Speaker 1: a large element of syncretism Ramananda, through whom its spirit
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  Speaker 1: is said to have reached. Kabir appears to have been
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  Speaker 1: a man of wide religious culture and full of missionary enthusiasm.
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  Speaker 1: Living at the moment in which the impassioned poetry and
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  Speaker 1: deep philosophy of the great Persian mystics Attar Sadi, Jalaluddin
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  Speaker 1: Rumi and Hafirs were exercising a powerful influence on the
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  Speaker 1: religious thought of India. He dreamed of reconciling this intense
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  Speaker 1: and personal Mohammedan mysticism with the traditional theology of Brahmanism.
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  Speaker 1: Some have regarded both these great religious leaders as influenced
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  Speaker 1: also by Christian thought. And life. But as this is
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  Speaker 1: a point upon which competent authorities hold widely divergent views,
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  Speaker 1: its discussion is not attempted.
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  Speaker 2: Here.
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  Speaker 1: We may safely assert, however, that in their teachings, two,
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  Speaker 1: perhaps three apparently antagonistic stremes of intense spiritual culture met
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  Speaker 1: as Jewish and Hellenistic thought met in the early Christian Church.
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  Speaker 1: And it is one of the outstanding characteristics of Kabir's
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  Speaker 1: genius that he was able, in his poems to fuse
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  Speaker 1: them into one. A great religious reformer, the founder of
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  Speaker 1: a sect to which nearly a million Northern Hindus still belong.
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  Speaker 1: It is yet supremely as a mystical poet that Kabir
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  Speaker 1: lives for us. His fate has been that of many
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  Speaker 1: revealers of reality, a hater of religious exclusivism, and seeking
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  Speaker 1: above all things to initiate men into the liberty of
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  Speaker 1: the children of God. His followers have odded his memory
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  Speaker 1: by re erecting in a new place the barriers which
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  Speaker 1: he labored to cast down. But his wonderful songs survive,
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  Speaker 1: the spontaneous expressions of his vision and his love. And
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  Speaker 1: it is by these, not by the didactic teachings associated
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  Speaker 1: with his name, that he makes his immortal appeal to
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  Speaker 1: the heart. In these poems, a wide range of mystical
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  Speaker 1: emotion is brought into play, from the loftiest abstractions the
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  Speaker 1: most other worldly passion for the infinite, to the most
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  Speaker 1: intimate and personal realization of God, expressed in homely metaphors
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  Speaker 1: and religious symbols drawn indifferently from Hindu and Mohammedan belief.
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  Speaker 1: It is impossible to save their author that he was
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  Speaker 1: Brahman or Sufi, for Dartist or Vishnavite. He is, as
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  Speaker 1: he says himself, at once, the child of Allah and
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  Speaker 1: of Ram, that supreme spirit whom he knew and adored,
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  Speaker 1: and to whose joyous friendship he sought to induct. The
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  Speaker 1: souls of other men transcended. Whilst he included all metaphysical categories,
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  Speaker 1: all creedle definitions, yet each contributed something to the description
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  Speaker 1: of that infinite and simple totality who revealed himself according
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  Speaker 1: to their measure to the faithful lovers of all creeds.
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  Speaker 1: Kabir's story is surrounded by contradictory legends, on none of
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  Speaker 1: which reliance can be placed. Some of these emanate from
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  Speaker 1: a Hindu, some from a Mohammedan source and claim him
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  Speaker 1: by turns as a Sufi and a Brahman saint. His name, however,
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  Speaker 1: is practically a conclusive proof of Moslem ancestry, and the
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  Speaker 1: most probable tale is that which represents him as the
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  Speaker 1: actual or adopted child of a Mohammedan weaver of Beanaris,
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  Speaker 1: the city in which the chief events of his life
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  Speaker 1: took place. In fifteenth century Benaris, the syncretistic tendencies of
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  Speaker 1: Bakti religion had reached full development. Sufi's and Brahmans appear
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  Speaker 1: to have met in disputation, the most spiritual members of
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  Speaker 1: both creeds, Frequenting the teachings of Ramananda, whose reputation was
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  Speaker 1: then at its height. The boy Kabir, in whom the
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  Speaker 1: religious passion was innate, saw in Ramananda his destined teacher,
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  Speaker 1: but knew how slight were the chances that a Hindu
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  Speaker 1: guru would accept a Mohammedan as disciple. He therefore kid
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  Speaker 1: upon the steps of the River Ganges, where Ramananda was
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  Speaker 1: accustomed to bathe, with the result that the Master, coming
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  Speaker 1: down to the water, trod upon his body unexpectedly and
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  Speaker 1: exclaimed in his astonishment. Ram ram the name of the
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  Speaker 1: incarnation under which he worshiped God. Kabir then declared that
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  Speaker 1: he received the matter of initiation from Ramananda's lips and
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  Speaker 1: was by it admitted to discipleship. In spite of the
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  Speaker 1: protests of Orthodox Brahmans and Mohammedans, both equally annoyed by
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  Speaker 1: this contempt of theological landmarks, he persisted in his claim,
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  Speaker 1: thus exhibiting an action that very principle of religious synthesis
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  Speaker 1: which Ramananda had sought to establish in thought. Ramanandra appears
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  Speaker 1: to have accepted him, and though Mohammedan legends speak of
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  Speaker 1: the famous Sofia pier Taki of Jantsi as Kabir's master
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  Speaker 1: in later life, the Hindu saint is the only human
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  Speaker 1: teacher to which in his songs he acknowledges indebtedness. The
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  Speaker 1: little that we know of Kabir's life contradicts many current
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  Speaker 1: ideas concerning the Oriental mystic. Of the stages of discipline
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  Speaker 1: through which he passed, the manner in which his spiritual
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  Speaker 1: genius developed, we are completely ignorant. He seems to have
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  Speaker 1: remained for years the disciple of Ramananda, joining in the
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  Speaker 1: theological and philosophical arguments which his master held with all
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  Speaker 1: the great Mullahs and Brahmins of his day, and to
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  Speaker 1: this source we may perhaps trace his acquaintance with the
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  Speaker 1: terms of Hindu and Sufi philosophy. He may or may
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  Speaker 1: not have submitted to the traditional education of the Hindu
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  Speaker 1: or the Sufi contemplative. It is clear at any rate
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  Speaker 1: that he never adopted the life of the professional ascetic
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  Speaker 1: or retired from the world in order to devote himself
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  Speaker 1: to bodily mortifications and the exclusive pursuit of the contemplative life,
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  Speaker 1: side by side with his interior life of adoration its
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  Speaker 1: artistic expression in music and words, For he was a
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  Speaker 1: skilled musician as well as a poet. He lived the
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  Speaker 1: sane and diligent life of the Oriental craftsman. All the
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  Speaker 1: legends agree on this point that Kabir was a weaver,
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  Speaker 1: a simple and unlettered man who earned his living at
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  Speaker 1: the loom, like Paul the tent maker, Burma the cobbler,
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  Speaker 1: Bunyan the tinker, Tea Stegen the ribbon maker, and knew
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  Speaker 1: how to combine vision and industry. The work of his
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  Speaker 1: hands helped, rather than hindered, the impassioned meditation of his heart,
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  Speaker 1: hating mere bodily austerities. He was no ascetic, but a
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  Speaker 1: married man, the father of a family, a circumstance which
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  Speaker 1: Hindu legends of the monastic type vainly attempt to conceal
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  Speaker 1: or explain. And it was from out of the heart
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  Speaker 1: of the common life that he sang his rapturous lyrics
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  Speaker 1: of divine love. Here his works corroborate the traditional story
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  Speaker 1: of his life. Again and again he extolls the life
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  Speaker 1: of home, the value and reality of diurnal existence, with
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  Speaker 1: its opportunities for love and renunciation, pouring contempt upon the
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  Speaker 1: professional sanctity of the Yogi, who has a great beard
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  Speaker 1: and matted locks and looks like a goat, and on
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  Speaker 1: all who think it necessary to flee a world pervaded
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  Speaker 1: by love, joy and beauty, the proper theater of man's quest,
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  Speaker 1: in order to find that one reality who has spread
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  Speaker 1: his form of love throughout all the world. Footnote refer
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  Speaker 1: to poems numbers twenty one, forty forty three, sixty six,
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  Speaker 1: seventy six. It does not need much experience of ascetic
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  Speaker 1: literature to recognize the boldness and originality of this attitude
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  Speaker 1: in such a time and place. From the point of
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  Speaker 1: view of orthodox sanctity, whether Hindu or Muhammedan, Kabir was
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  Speaker 1: plainly a heretic, and his frank dislike of all institutional religion,
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  Speaker 1: all external observance, which was as thorough and is intens
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  Speaker 1: vents as that of the Quakers themselves, completed so far
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  Speaker 1: as ecclesiastical opinion was concerned, his reputation as a dangerous man.
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  Speaker 1: The simple union with divine reality, which he perpetually extolled
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  Speaker 1: as alike the duty and the joy of every soul,
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  Speaker 1: was independent both of ritual and of bodily austerities. The
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  Speaker 1: God whom he proclaimed was neither in Kabah nor in Kailash.
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  Speaker 1: Those who sought him needed not to go far, for
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  Speaker 1: he awaited discovery everywhere more accessible to the washerwoman and
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  Speaker 1: the carpenter than to the self righteous holy man footnote
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  Speaker 1: see Poems one, two forty one. Therefore, the whole apparatus
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  Speaker 1: of piety, Hindu and Moslem alike, the temple and mosque,
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  Speaker 1: idle and holy water, scriptures and priests, were announced by
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  Speaker 1: this inconveniently clear sighted poet as mere substitutes for reality,
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  Speaker 1: dead things into convening between the soul and its love.
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  Speaker 1: The images are all lifeless. They cannot speak, I know,
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  Speaker 1: for I have cried aloud to them. The Purana and
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  Speaker 1: the Koran are mere words lifting up the curtain I
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  Speaker 1: have seen footnote Sea Poems forty two, sixty five sixty seven.
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  Speaker 1: This sort of thing cannot be tolerated by any organized church,
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  Speaker 1: and it is not surprising that Kabir, having his headquarters
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  Speaker 1: in Benares, the very center of priestly influence, was subjected
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  Speaker 1: to considerable persecution. The well known legend of the beautiful Cortazan,
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  Speaker 1: sent by Brahmans to tempt his virtue, and converted like
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  Speaker 1: the Magdalen by her sudden encounter with the initiate of
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  Speaker 1: a higher love, preserves the memory of the fear and
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  Speaker 1: dislike with which he was regarded by the ecclesiastical powers. Once,
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  Speaker 1: at least after the performance of a supposed miracle of healing,
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  Speaker 1: he was brought before the Emperor Secanda l Odi and
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  Speaker 1: charged with claiming the possession of divine powers. But Sekanda Lodi,
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  Speaker 1: a ruler of considerable culture, was tolerant of the eccentricities
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  Speaker 1: of saintly persons belonging to his own faith. Kabir, being
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  Speaker 1: of Mohammedan birth was outside the authority of the Brahmins
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  Speaker 1: and technically classed with the Sufis, to whom great theological
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  Speaker 1: latitude was allowed. Therefore, though he was banished in the
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  Speaker 1: interests of peace from Benari's, his life was spared. This
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  Speaker 1: seems to have happened in fourteen ninety five, when he
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  Speaker 1: was nearly sixty years of age. It is the last
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  Speaker 1: event in his career of which we have definite knowledge.
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  Speaker 1: Thenceforth he appears to have moved about amongst various cities
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  Speaker 1: of northern India, the center of a group of disciples,
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  Speaker 1: continuing in exile, that life of apostle and poet of love,
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  Speaker 1: to which, as he declares in one of his songs,
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  Speaker 1: he was destined from the beginning of time. In fifteen eighteen,
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  Speaker 1: an old man, broken in health, with hands so feeble
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  Speaker 1: that he could no longer make the music which he loved,
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  Speaker 1: he died at Magar near Garakhpur. A beautiful legend tells
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  Speaker 1: us that after his death, his Mohammedan and Hindu disciples
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  Speaker 1: disputed the possession of his body, which the Mohammedans wished
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  Speaker 1: to bury, the Hindus to burn, as they argued together,
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  Speaker 1: Kabir appeared before them and told them to lift the
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  Speaker 1: shroud and look at that which lay beneath. They did so,
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  Speaker 1: and found in the place of the corpse a heap
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  Speaker 1: of flowers, half of which were buried by the Mohammedans
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  Speaker 1: at Magah, and half carried by the Hindus to the
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  Speaker 1: holy city of Benares to be burnt, fitting conclusion to
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  Speaker 1: a life which had made fragrant the most beautiful doctrines
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  Speaker 1: of the two great creeds two. The poetry of mysticism
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  Speaker 1: might be defined on the one hand as a temperamental
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  Speaker 1: reaction to the vision of reality, on the other as
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  Speaker 1: a form of prophecy, as it is the special vocation
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  Speaker 1: of the mystical consciousness to mediate between two orders, going
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  Speaker 1: out in loving adoration towards God and coming home to
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  Speaker 1: tell the secrets of eternity to other men. So the
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  Speaker 1: artistic self expression of this consciousness has also a double character.
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  Speaker 1: It is love poetry, but love poetry which is often
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  Speaker 1: written with a missionary intention. Kabir's songs are of this kind,
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  Speaker 1: outbirths at once of rapture and of charity, written in
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  Speaker 1: the popular Hindi, not in the literary tongue. They were
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  Speaker 1: deliberately addressed, like the vernacular poetry of Yakapaune Da Todi
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  Speaker 1: and Richard Raleigh, to the people rather than to the
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  Speaker 1: professionally religious class. And all must be struck by the
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  Speaker 1: constant employment in them of imagery drawn from the common life,
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  Speaker 1: the universal experience. It is by the simplest metaphors, by
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  Speaker 1: constant appeals to needs, passions, relations which all men understand.
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  Speaker 1: The bridegroom and bride, the Guru and disciple, the pilgrim,
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  Speaker 1: the farmer, the migrant bird that he drives home his
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  Speaker 1: intense conviction of the reality of the soul's intercourse with
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  Speaker 1: the transcendent. There are in his universe no fences between
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  Speaker 1: the natural and supernatural worlds. Everything is a part of
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  Speaker 1: the creator play of God, and therefore, even in its
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  Speaker 1: humblest details, capable of revealing the player's mind. This willing
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  Speaker 1: acceptance of the here and now as a means of
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  Speaker 1: representing supernal realities is a tray common to the greatest mystics.
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  Speaker 1: For them, when they have achieved that lasts the true
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  Speaker 1: theopathetic state, all aspects of the universe possess equal authority
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  Speaker 1: as sacramental declarations of the presence of God, and their
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  Speaker 1: fearless employment of homely and physical symbols, often startling and
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  Speaker 1: even revolting to the unaccustomed taste, is in direct proportion
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  Speaker 1: the exaltation of their spiritual life. The works of the
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  Speaker 1: great Sufis, and amongst the Christians of Jacopone Da Todi,
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  Speaker 1: Roysbruk Burmeh, abound in illustrations.
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  Speaker 2: Of this law.
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  Speaker 1: Therefore, we must not be surprised to find in Kabir's
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  Speaker 1: songs his desperate attempts to communicate his ecstasy and persuade
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  Speaker 1: other men to share it, a constant juxtaposition of the
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  Speaker 1: concrete and metaphysical language, swift alternations between the most intensely
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  Speaker 1: anthropomorphic the most subtly philosophical ways of apprehending man's communion
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  Speaker 1: with the divine. The need for this alternation and its
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  Speaker 1: entire naturalness for the mind which employs it, is rooted
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  Speaker 1: in his concept or vision of the nature of God,
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  Speaker 1: and unless we make some attempt to grasp this, we
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  Speaker 1: shall not go far in our understanding of his poems.
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  Speaker 1: Kabir belongs to that small group of supreme mystics, amongst
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  Speaker 1: terms Saint Augustine Rousbrk and the Sufi poet Jala Ludin
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  Speaker 1: Rumi are perhaps the chief who have achieved that which
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  Speaker 1: we might call the synthetic vision of God. These have
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  Speaker 1: resolved the perpetual opposition of the personal and impersonal, the
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  Speaker 1: transcendent and imminent, static and dynamic aspects of the divine nature,
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  Speaker 1: between the absolute philosophy and the sure true friend of
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  Speaker 1: devotional religion. They have done this not by taking these
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  Speaker 1: apparently incompatible concepts one after the other, but by ascending
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  Speaker 1: to a height of spiritual intuition at which they are,
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  Speaker 1: as Rousburg said, melted and merged in the unity, and
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  Speaker 1: perceived as the completing opposites of a perfect whole. This
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  Speaker 1: proceeding entails for them, and both Kabir and Roisburk expressly
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  Speaker 1: acknowledge it a universe of three orders, becoming, being, and
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  Speaker 1: that which is more than being, that is God footnote
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  Speaker 1: see poem's numbers seven and forty nine. God is here
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  Speaker 1: felt to be not the final abstraction, but the one
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  Speaker 1: actuality he inspires, supports, indeed in habits both the durational, conditioned,
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  Speaker 1: finite world of becoming and the unconditioned non successional infinite
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  Speaker 1: world of being, yet utterly transcends them both. He is
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  Speaker 1: the omnipresent reality, the all pervading within whom the worlds
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  Speaker 1: are being told like beads. In his personal aspect, he
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  Speaker 1: is the beloved Fakir, teaching and companioning each soul considered
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  Speaker 1: as imminent spirit. He is the mind within the mind.
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  Speaker 1: But all these are at best partial aspects of his nature,
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  Speaker 1: mutually corrective. As the persons in the Christian doctrine of
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  Speaker 1: the Trinity, to which this theological diagram bears a striking resemblance,
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  Speaker 1: represent different and compensating experiences of the divine unity within
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  Speaker 1: which they are resumed, as Royce Brick discerned, a plane
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  Speaker 1: of reality upon which we can speak no more of Father,
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  Speaker 1: Son and Holy Spirit, but only of one being, the
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  Speaker 1: very substance of the divine persons. So Kabir says that
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  Speaker 1: beyond both the limited and limitless is he the pure
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  Speaker 1: being footnote see poem number seven. Brahma, then is the
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  Speaker 1: ineffable fact compared with which the distinction of the conditioned
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  Speaker 1: from the unconditioned is but a word at once, the
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  Speaker 1: utterly transcendent one of absolutist philosophy and the personal lover
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  Speaker 1: of the individual soul common to all and special to each,
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  Speaker 1: as one Christian mystic has it. The need felt by
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  Speaker 1: Kabir for both these ways of describing reality is both
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  Speaker 1: the proof of the richness and balance of his spiritual experience,
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  Speaker 1: which neither cosmic nor anthropomorphic symbols taken alone, could express.
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  Speaker 1: More absolute than the absolute, more personal than the human mind.
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  Speaker 1: Brahma therefore exceeds Whilst he includes all the concepts of philosophy,
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  Speaker 1: all the passionate intuitions of the heart, He is the
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  Speaker 1: great affirmation, the font of energy, the source of life
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  Speaker 1: and love, the unique satisfaction of desire. His creative word
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  Speaker 1: is the om or everlasting yea. The negative philosophy, which
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  Speaker 1: strips from the divine nature all its attributes, and defining
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  Speaker 1: him only by that which he is not, reduces him
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  Speaker 1: to an emptiness, is abhorrent to this most vital of poets. Brahma,
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  Speaker 1: he says, may never be found in abstractions. He is
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  Speaker 1: the one love who pervades the world, discerned in his
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  Speaker 1: fullness only by the eyes of love, and those who
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  Speaker 1: know him thus share, though they may never tell the
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  Speaker 1: joyous and ineffable secret of the universe footnote see Poems
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  Speaker 1: number seven twenty six seventy six ninety Now, Kabir achieving
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  Speaker 1: this synthesis between the personal and cosmic aspects of the
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  Speaker 1: divine nature, eludes the three great dangers which threaten mystical religion. First,
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  Speaker 1: he escapes the excess of emotionalism, the tendency to an
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  Speaker 1: exclusively anthropomorphic devotion which results from an unrestricted cult of
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  Speaker 1: divine personality, especially under an incarnational form, seen in India
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  Speaker 1: in the exaggerations of Christna worship, in Europe in the
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  Speaker 1: sentimental extravagances of certain Christian saints. Next, he is protected
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  Speaker 1: from the soul destroying conclusions of pure monism, inevitable if
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  Speaker 1: its logical implications are pressed home. That is, the identity
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  Speaker 1: of substance between God and the soul, with its corollary
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  Speaker 1: of the total absorption of that soul in the being
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  Speaker 1: of God as the goal of the spiritual life. For
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  Speaker 1: the thorough going modest, the soul, in so far as
• 22:08
  Speaker 1: it is real, is substantially identical with God, and the
• 22:12
  Speaker 1: true object of existence is the making patent of this
• 22:16
  Speaker 1: latent identity, the realization which finds expression in the bad
• 22:20
  Speaker 1: artist formula that art thou. But Kabir says that Brahma
• 22:25
  Speaker 1: and the creature are ever distinct, yet ever united. That
• 22:29
  Speaker 1: the wise man knows the spiritual as well as the
• 22:32
  Speaker 1: material world, to be no more than his footstool footnote
• 22:36
  Speaker 1: see poems number seven and nine. The soul's union with
• 22:41
  Speaker 1: Him is a love union, a mutual inhabitation, that essentially
• 22:45
  Speaker 1: dualistic relation which all mystical religion expresses, not a self
• 22:50
  Speaker 1: mergence which leaves no place for personality. This eternal distinction,
• 22:55
  Speaker 1: the mysterious union in separateness of God and the soul,
• 22:59
  Speaker 1: is a necessary doctrine of all sane mysticism, for no
• 23:03
  Speaker 1: scheme which fails to find a place for it can
• 23:06
  Speaker 1: represent more than a fragment of that soul's intercourse with
• 23:09
  Speaker 1: the spiritual world. Its affirmation was one of the distinguishing
• 23:13
  Speaker 1: features of the Vaishnavite Reformation preached by Ramanuja, the principle
• 23:18
  Speaker 1: of which had descended through Romananda to Kabir last the
• 23:22
  Speaker 1: warmly human and direct apprehension of God as supreme object
• 23:27
  Speaker 1: of love, the soul's comrade, teacher and bridegroom, which is
• 23:32
  Speaker 1: so passionately and frequently expressed in Kabir's poems, balances and
• 23:36
  Speaker 1: controls those abstract tendencies which are inherent in a metaphysical
• 23:41
  Speaker 1: side of his vision of reality, and prevents it from
• 23:44
  Speaker 1: generating into that sterile worship of intellectual formulae which became
• 23:48
  Speaker 1: the curse of the Vedantist's school. For the mere intellectualist,
• 23:52
  Speaker 1: as for the mere pietist, he has little approbation footnote
• 23:57
  Speaker 1: see especially poem's number fifty nine, sixty seven seventy five
• 24:04
  Speaker 1: ninety ninety one. Love is throughout his absolute soul Lord,
• 24:10
  Speaker 1: the unique source of the more abundant life which he enjoys,
• 24:14
  Speaker 1: and the common factor which unites the finite and infinite worlds.
• 24:18
  Speaker 1: All is soaked in love, that love which he described
• 24:22
  Speaker 1: in almost Yoanine language as the form of God. The
• 24:26
  Speaker 1: whole of creation is the play of the eternal Lover,
• 24:29
  Speaker 1: the living, changing, growing expression of Brahma's love and joy.
• 24:34
  Speaker 1: As these twin passions preside over the generation of human life,
• 24:38
  Speaker 1: so beyond the mists of pleasure and pain, Kabir finds
• 24:42
  Speaker 1: them governing the creative acts of God. His manifestation is love,
• 24:47
  Speaker 1: his activity is joy. Creation springs from the one glad
• 24:51
  Speaker 1: act of affirmation the everlasting yea perpetually uttered within the
• 24:56
  Speaker 1: depths of the divine nature footnote see poem's number seventeen
• 25:02
  Speaker 1: twenty six seventy six eighty two, in accordance with his
• 25:07
  Speaker 1: concept of the universe as a love game which eternally
• 25:11
  Speaker 1: goes forward, a progressive manifestation of Brahma, one of the
• 25:15
  Speaker 1: many notions which he adopted from the common stock of
• 25:18
  Speaker 1: Hindu religious ideas. An illuminated by his poetic genius. Movement, rhythm,
• 25:23
  Speaker 1: perpetual change forms an integral part of Kabir's vision of reality.
• 25:28
  Speaker 1: Though the eternal and absolute is ever present to his consciousness,
• 25:32
  Speaker 1: yet his concept of the divine nature is essentially dynamic.
• 25:36
  Speaker 1: It is by the symbols of motion that he most
• 25:38
  Speaker 1: often tries to convey it to us, as in his
• 25:41
  Speaker 1: constant reference to dancing, or the strangely modern picture of
• 25:45
  Speaker 1: that eternal swing of the universe which is held by
• 25:49
  Speaker 1: the chords of love footnote see poem sixteen. It is
• 25:54
  Speaker 1: a marked characteristic of mystical literature that the great contemplatives,
• 25:59
  Speaker 1: in their effort to convey to us the nature of
• 26:01
  Speaker 1: their communion with the supersensuous are inevitably driven to employ
• 26:05
  Speaker 1: some form of sensuous imagery, coarse and inaccurate, as they
• 26:09
  Speaker 1: know such imagery to be. Even at the best. Our
• 26:12
  Speaker 1: normal human consciousness is so completely committed to dependence on
• 26:17
  Speaker 1: the senses that the fruits of intuition itself are instinctively
• 26:21
  Speaker 1: referred to them. In that intuition, it seems to the
• 26:24
  Speaker 1: mystics that all the dim cravings and partial apprehensions of
• 26:28
  Speaker 1: sense find perfect fulfillment. Hence their constant declaration that they
• 26:33
  Speaker 1: see the uncreated light, they hear the celestial melody, they
• 26:38
  Speaker 1: taste the sweetness of the Lord, they know an ineffable fragrance.
• 26:43
  Speaker 1: They feel a very contact of love, him, verily seeing
• 26:47
  Speaker 1: and fully feeling him, spiritually hearing, and him delectably smelling
• 26:52
  Speaker 1: and sweetly swallowing, as Julian of Norwich has it. In
• 26:57
  Speaker 1: those amongst them who developed psychis and sore automatisms, these
• 27:02
  Speaker 1: parallels between sense and spirit may present themselves to consciousness
• 27:06
  Speaker 1: in the form of hallucinations, as the light seen by Suso,
• 27:10
  Speaker 1: the music heard by Roleigh, the celestial perfumes which fuelled
• 27:14
  Speaker 1: Saint Catherine of Sienna's cell, the physical wounds felt by
• 27:18
  Speaker 1: Saint Francis and Saint Theresa. These are excessive dramatizations of
• 27:23
  Speaker 1: the symbolism under which the mystic tends instinctively to represent
• 27:27
  Speaker 1: his spiritual intuition to the surface consciousness. Here in the
• 27:31
  Speaker 1: special sense perception, which he feels to be most expressive
• 27:35
  Speaker 1: of reality. His personal idiosyncrasies come out now Kabir, as
• 27:41
  Speaker 1: we might expect in one whose reactions to the spiritual
• 27:44
  Speaker 1: order were so wide and various.
• 27:47
  Speaker 2: Uses.
• 27:47
  Speaker 1: By turn all the symbols of sense, he tells us
• 27:51
  Speaker 1: that he has seen without sight the effulgence of Brahma,
• 27:55
  Speaker 1: taste of the divine nectar, felt, the ecstatic contact of reality,
• 28:00
  Speaker 1: smelt the fragrance of the heavenly flowers. But he was
• 28:03
  Speaker 1: essentially a poet and musician. Rhythm and harmony were to
• 28:07
  Speaker 1: him the garments of beauty and truth. Hence, in his
• 28:10
  Speaker 1: lyrics he shows himself to be like Richard Raleigh, above
• 28:14
  Speaker 1: all things, a musical mystic creation, he says again and again,
• 28:19
  Speaker 1: is full of music. It is music of the heart
• 28:22
  Speaker 1: of the universe. White music is blossoming. Love weaves the
• 28:26
  Speaker 1: melody whilst renunciation beats the time it can be heard
• 28:30
  Speaker 1: in the home, as well as in the heavens, discerned
• 28:33
  Speaker 1: by the ears of common men as well as by
• 28:36
  Speaker 1: the trained senses of the esthetic. Moreover, the body of
• 28:40
  Speaker 1: every man is a liar on which Brahma, the source
• 28:43
  Speaker 1: of all music, plays everywhere. Kabir discerns the unstruck music
• 28:48
  Speaker 1: of the infinite, that celestial melody which the angel played
• 28:53
  Speaker 1: to Saint Francis, that ghostly symphony which filled the soul
• 28:57
  Speaker 1: of Raleigh with ecstatic joy. Foot note see poem's number seventeen, eighteen,
• 29:04
  Speaker 1: thirty nine, forty one, fifty four, seventy six, eighty three,
• 29:11
  Speaker 1: eighty nine, ninety seven. The one figure which he adopts
• 29:15
  Speaker 1: from the Hindu pantheon and constantly uses is that of Krishna,
• 29:20
  Speaker 1: the divine flute player. Footnote see poem's number fifty fifty
• 29:26
  Speaker 1: three sixty eight. He sees the supernal music, too, in
• 29:31
  Speaker 1: its visual embodiment, as rhythmical movement, that mysterious dance of
• 29:36
  Speaker 1: the universe before the face of Brahma, which is at
• 29:39
  Speaker 1: once an act of worship and an expression of the
• 29:42
  Speaker 1: infinite rapture of the imminent God. Yet in this wide
• 29:46
  Speaker 1: and rapturous vision of the universe. Kabia never loses touch
• 29:50
  Speaker 1: with diurnal existence, never forgets the common life. His feet
• 29:54
  Speaker 1: are firmly planted upon earth. His lofty and passionate apprehensions
• 29:59
  Speaker 1: are perpetually controls by the activity of a sane and
• 30:02
  Speaker 1: vigorous intellect, by the alert common sense so often found
• 30:06
  Speaker 1: in persons of real mystical genius. The constant insistence on
• 30:11
  Speaker 1: simplicity and directness, the hatred of all abstractions and philosophizings
• 30:16
  Speaker 1: footnote see poems number twenty six, thirty two, seventy six.
• 30:23
  Speaker 1: The ruthless criticism of external religion. These are among his
• 30:27
  Speaker 1: most marked characteristics. God is the root, whence all manifestations
• 30:32
  Speaker 1: material and spiritual alike proceed footnote see poems number seventy five,
• 30:40
  Speaker 1: seventy eight, eighty ninety. And God is the only need
• 30:45
  Speaker 1: of man. Happiness shall be yours when you come to
• 30:49
  Speaker 1: the root footnote see poem number eighty. Hence, to those
• 30:54
  Speaker 1: who keep their eye on the one thing needful. Denominations, creeds, ceremonies,
• 31:00
  Speaker 1: the conclusions of philosophy. The disciplines of asceticism are matters
• 31:04
  Speaker 1: of comparative indifference. They represent merely the different angles from
• 31:08
  Speaker 1: which the soul may approach that simple union with Brahma
• 31:11
  Speaker 1: which is its goal, and are useful only in so
• 31:14
  Speaker 1: far as they contribute to this consummation. So thorough going
• 31:19
  Speaker 1: is Kabir's eclecticism that he seems by turn the dartist
• 31:23
  Speaker 1: and Vaishnavite, pantheist and Transcendentalist, Brahman and Sufi. In the
• 31:30
  Speaker 1: effort to tell the truth about that ineffable apprehension, so
• 31:34
  Speaker 1: vast and yet so near, which controls his life, he
• 31:38
  Speaker 1: seizes and twines together as he might have woven together
• 31:42
  Speaker 1: contrasting threads upon his loom. Symbols and ideas drawn from
• 31:46
  Speaker 1: the most violent and conflicting philosophies and faiths, all are
• 31:50
  Speaker 1: needed if he is ever to suggest the character of
• 31:53
  Speaker 1: that one whom near Panishad called the sun colored being,
• 31:57
  Speaker 1: who is beyond this darkness, as all the colors of
• 32:01
  Speaker 1: the spectrum are needed, if we would demonstrate the simple
• 32:04
  Speaker 1: richness of white light. In thus adapting traditional materials to
• 32:08
  Speaker 1: his own use, he follows a method common amongst the mystics,
• 32:13
  Speaker 1: who seldom exhibit any special love for originality of form.
• 32:17
  Speaker 1: They will pour their wine into almost any vessel that
• 32:20
  Speaker 1: comes to hand, generally using by preference and lifting to
• 32:24
  Speaker 1: new levels of beauty and significance the religious or philosophic
• 32:28
  Speaker 1: formulae current in their own day. Thus we find that
• 32:32
  Speaker 1: some of Kaba's finest poems have as their subjects the
• 32:35
  Speaker 1: commonplaces of Hindu philosophy and religion, the leela or sport
• 32:40
  Speaker 1: of God, the ocean of bliss, the bird of the
• 32:43
  Speaker 1: soul Maya, the hundred petalled lotus, and the formless form.
• 32:49
  Speaker 1: Many again, are soaked in Sufi imagery and feeling. Others
• 32:53
  Speaker 1: use as their material the ordinary surroundings and incidents of
• 32:57
  Speaker 1: Indian life, the temple bells, the ceremony of the lamps, marriage, sattie, pilgrimage,
• 33:04
  Speaker 1: the characters of the seasons, all felt by him in
• 33:08
  Speaker 1: their mystical aspect, the sacraments of the soul's relation with Brahma.
• 33:13
  Speaker 1: In many of these a particularly beautiful and intimate feeling
• 33:16
  Speaker 1: for nature is shown footnote see poem's number fifteen twenty
• 33:22
  Speaker 1: three forty seven eighty seven ninety seven. In the collection
• 33:28
  Speaker 1: of songs here translated, there will be found examples which
• 33:32
  Speaker 1: illustrate nearly every aspect of Kabir's thought and all the
• 33:35
  Speaker 1: fluctuations of the mystics, emotion, the ecstasy, the despair, the
• 33:40
  Speaker 1: still beattitude, the eager self devotion, the flashes of wide illumination,
• 33:46
  Speaker 1: the moments of intimate love, his wide and deep vision
• 33:50
  Speaker 1: of the universe, the eternal sport of creation sea poem
• 33:55
  Speaker 1: eighty two. The world's being told like beads within the
• 33:59
  Speaker 1: being of God see poems fourteen sixteen, seventeen, seventy six.
• 34:07
  Speaker 1: Is here scene balanced by his lovely and delicate sense
• 34:10
  Speaker 1: of intimate communion with the divine friend, lover teacher of
• 34:15
  Speaker 1: his soul see poems ten eleven, twenty three, thirty five,
• 34:22
  Speaker 1: fifty one, eighty five, eighty six, eighty eight, ninety two,
• 34:28
  Speaker 1: and ninety three. Above all the beautiful poem thirty four.
• 34:33
  Speaker 1: As these apparently paradoxical views of reality are resolved in Brahma,
• 34:37
  Speaker 1: so all other opposites are reconciled in Him. Bondage and liberty,
• 34:42
  Speaker 1: love and renunciation, pleasure and pain see poems seventeen, twenty five,
• 34:50
  Speaker 1: forty seventy nine. Union with Him is the one thing
• 34:55
  Speaker 1: that matters to the soul, its destiny and its need
• 34:59
  Speaker 1: see poems fifty one, one, two, fifty four seventy, seventy four,
• 35:07
  Speaker 1: ninety three, ninety six. And this union, this discovery of God,
• 35:13
  Speaker 1: is the simplest and most natural of all things, if
• 35:16
  Speaker 1: we would but grasp it see Palms forty one, forty six,
• 35:21
  Speaker 1: fifty six, seventy two, seventy six, seventy eight, ninety seven.
• 35:28
  Speaker 1: The union, however, is brought about by love, not by
• 35:32
  Speaker 1: knowledge or ceremonial observances see Poems thirty eight, fifty four,
• 35:38
  Speaker 1: fifty five, fifty nine, ninety one. And the apprehension which
• 35:43
  Speaker 1: that union confers is ineffable. Neither this nor that, as
• 35:47
  Speaker 1: Roysbroke has it Sea Poems, nine forty six, seventy six.
• 35:53
  Speaker 1: Real worship and communion is in spirit and in truth
• 35:57
  Speaker 1: see Poems forty forty v one, fifty six, sixty three,
• 36:03
  Speaker 1: sixty five, seventy. Therefore, idolatry is an insult to the
• 36:08
  Speaker 1: divine lover Sea Poems, forty two, sixty nine. And the
• 36:14
  Speaker 1: devices of professional sanctity are useless apart from charity and
• 36:18
  Speaker 1: purity of soul see Poems fifty four, sixty five, sixty six.
• 36:25
  Speaker 1: Since all things, and especially the heart of man, are
• 36:28
  Speaker 1: God inhabited, God possessed see Poems twenty six, fifty six,
• 36:35
  Speaker 1: seventy six, eighty nine, ninety seven. He may be found
• 36:40
  Speaker 1: in the here and now, in the normal human bodily existence,
• 36:45
  Speaker 1: the mud of material life Sea Poems three four, six,
• 36:50
  Speaker 1: twenty one, thirty nine, forty forty three, forty eight, seventy two.
• 36:57
  Speaker 1: We can reach the goal without crossing the road see
• 37:01
  Speaker 1: poem seventy six. Not the cloister, But the home is
• 37:05
  Speaker 1: a proper theater of man's efforts. And if he cannot
• 37:08
  Speaker 1: find a god there, he need not hope for success
• 37:11
  Speaker 1: by going farther afield. In the home is reality. There,
• 37:16
  Speaker 1: love and detachment, bondage and freedom join. Pain play by
• 37:21
  Speaker 1: turns upon the soul, and it is from their conflict
• 37:24
  Speaker 1: that the unstruck music of the infinite proceeds. Kabir says,
• 37:29
  Speaker 1: none but Brahma can evoke its melodies. This version of
• 37:32
  Speaker 1: Kabir's songs is chiefly the work of mister Rabindranath to
• 37:36
  Speaker 1: gore the trend of whose mystical genius makes him as
• 37:40
  Speaker 1: all who have read these poems will see a peculiarly
• 37:43
  Speaker 1: sympathetic interpreter of Kabir's vision and thought.
• 37:47
  Speaker 2: It has been.
• 37:47
  Speaker 1: Based upon the printed Hindi text with Bengali translation of
• 37:51
  Speaker 1: mister Shiti mohan Sen, who has gathered from many sources,
• 37:56
  Speaker 1: sometimes from books and manuscripts, sometimes from the lips of
• 38:00
  Speaker 1: wandering asthetics and minstrels, a large collection of poems and
• 38:03
  Speaker 1: hymns to which Kabir's name is attached, and carefully shifted
• 38:08
  Speaker 1: the authentic songs from the many spurious works now attributed
• 38:12
  Speaker 1: to him. These painstaking labours alone have made the present
• 38:16
  Speaker 1: undertaking possible. We have also had before us a manuscript
• 38:20
  Speaker 1: English translation of one hundred and sixteen songs made by
• 38:23
  Speaker 1: mister Ajit Kuma Chakravati from mister Kshiti mohun Sen's text,
• 38:29
  Speaker 1: and a prose essay upon Kabir from the same hand.
• 38:33
  Speaker 1: From these we have derived great assistance. A considerable number
• 38:37
  Speaker 1: of readings from the translation have been adopted by us,
• 38:40
  Speaker 1: while several of the facts mentioned in the essay have
• 38:42
  Speaker 1: been incorporated into this introduction. Our most grateful thanks are
• 38:47
  Speaker 1: due to mister Ajit Kuma Chakravati for the extremely generous
• 38:51
  Speaker 1: and unselfish manner in which he has placed his work
• 38:54
  Speaker 1: at our disposal. Evelyn Underhill, end of Poems of Kabir
• 39:00
  Speaker 1: Part one introduction recording by Algae Pug. Poems of Kabir
• 39:16
  Speaker 1: translated by Rabrindanath Tregore. This liveryvox recording is in the
• 39:21
  Speaker 1: public domain. Recording by Algae Pug. Poems of Kabir, Part
• 39:28
  Speaker 1: two Poems one to fifty Kabir's poems one O Servant,
• 39:37
  Speaker 1: Where dost thou seek me? Lo, I am beside thee.
• 39:41
  Speaker 1: I am neither in temple nor in mosque. I am
• 39:44
  Speaker 1: neither in Khaba nor in Kailash. Neither am I in
• 39:49
  Speaker 1: rites and ceremonies, nor in yoga and renunciation. If thou
• 39:54
  Speaker 1: art a true seeker, thou shalt at once see me.
• 39:57
  Speaker 1: Thou shalt meet me in a moment of time. Kabir says,
• 40:02
  Speaker 1: O Sadu, God is a breath of all breath. Two,
• 40:08
  Speaker 1: it is needless to ask of a saint the caste
• 40:11
  Speaker 1: to which he belongs. For the priest, the warrior, the tradesman,
• 40:16
  Speaker 1: and all the thirty six castes all alike are seeking
• 40:20
  Speaker 1: for God. It is but folly to ask what the
• 40:23
  Speaker 1: caste of a saint may be. The barber has sought God,
• 40:26
  Speaker 1: the washerwoman and the carpenter even Raidas was a seeker
• 40:31
  Speaker 1: after God. The Rishi Sapatcha was a tanna by caste.
• 40:35
  Speaker 1: Hindus and Moslems alike have achieved that end where remains
• 40:40
  Speaker 1: no mark of distinction. Three, O friend, hope for him
• 40:46
  Speaker 1: whilst you live. Know, whilst you live, understand whilst you live.
• 40:52
  Speaker 1: For in life, deliverance abides. If your bonds be not
• 40:56
  Speaker 1: broken whilst living, what hope of deliverance in death? It
• 41:01
  Speaker 1: is but an empty dream that the soul shall have
• 41:04
  Speaker 1: union with him because it has passed from the body.
• 41:07
  Speaker 1: If he is found now, he is found.
• 41:10
  Speaker 2: Then.
• 41:11
  Speaker 1: If not, we do but go to dwell in the
• 41:14
  Speaker 1: city of death. If you have union now, you shall
• 41:17
  Speaker 1: have it hereafter. Bathe in the truth, Know the true Guru.
• 41:22
  Speaker 1: Have faith in the true name. Kabir says. It is
• 41:26
  Speaker 1: the spirit of the quest which helps. I am the
• 41:29
  Speaker 1: slave of this spirit of the quest.
• 41:33
  Speaker 2: Four.
• 41:34
  Speaker 1: Do not go to the garden of flowers, O friend,
• 41:38
  Speaker 1: Go not there in your body is the garden of flowers.
• 41:42
  Speaker 1: Take your seat on the thousand petals of the lotus,
• 41:45
  Speaker 1: and there gaze on the infinite beauty. Five Tell me, brother,
• 41:52
  Speaker 1: how can I renounce Maya when I gave up the
• 41:55
  Speaker 1: tying of ribbons. Still I tied my garment about me.
• 41:59
  Speaker 1: When I gave up tying my garment, still I covered
• 42:02
  Speaker 1: my body in its folds. So when I give up passion,
• 42:06
  Speaker 1: I see that anger remains. And when I renounce anger,
• 42:11
  Speaker 1: greed is with me still. And when greed is vanquished,
• 42:15
  Speaker 1: pride and vainglory remain. When the mind is detached and
• 42:19
  Speaker 1: casts maya away, still it clings to the letter. Kabir says,
• 42:25
  Speaker 1: listen to me, dear Sadu. The true path is rarely found.
• 42:30
  Speaker 2: Six.
• 42:32
  Speaker 1: The moon shines in my body, but my blind eyes
• 42:35
  Speaker 1: cannot see it. The moon is within me, and so
• 42:39
  Speaker 1: is the sun. The unstruck drum of eternity is sounded
• 42:42
  Speaker 1: within me, but my deaf ears cannot hear it. So
• 42:46
  Speaker 1: long as man clamors for the eye and the mind,
• 42:50
  Speaker 1: his works are as nought. When all love of the
• 42:53
  Speaker 1: eye and the mind is dead, then the work of
• 42:56
  Speaker 1: the Lord is done. For work has no other aim
• 43:00
  Speaker 1: than the getting of knowledge. When that comes, then work
• 43:04
  Speaker 1: is put away. The flower blooms for the fruit. When
• 43:08
  Speaker 1: the fruit comes, the flower withers. The musk is in
• 43:12
  Speaker 1: the deer, but it seeks it, not within itself, It
• 43:15
  Speaker 1: wanders in quest of grass.
• 43:18
  Speaker 2: Seven.
• 43:20
  Speaker 1: When he himself reveals himself, Brahma brings into manifestation that
• 43:25
  Speaker 1: which can never be seen. As the seed is in
• 43:28
  Speaker 1: the plant, as the shade is in the tree, as
• 43:31
  Speaker 1: the void is in the sky, as infinite forms are
• 43:35
  Speaker 1: in the void. So from beyond the infinite, the infinite comes,
• 43:40
  Speaker 1: and from the infinite the finite extends. The creature is
• 43:44
  Speaker 1: in Brahma, and Brahma is in the creature. They are
• 43:48
  Speaker 1: ever distinct, yet ever united. He himself is the tree,
• 43:53
  Speaker 1: the seed, and the germ. He himself is the flower,
• 43:57
  Speaker 1: the fruit, and the shade. He himself is the Sun,
• 44:01
  Speaker 1: the light and the lighted. He himself is Brahma, Creature
• 44:06
  Speaker 1: and Maya. He himself is the manifold form the infinite space.
• 44:11
  Speaker 1: He is the breath, the Word, and the meaning. He
• 44:15
  Speaker 1: himself is the limit and the limitless. And beyond both
• 44:19
  Speaker 1: the limited and the limitless is he the pure being.
• 44:23
  Speaker 1: He is the imminent Mind. In Brahma and in the creature,
• 44:28
  Speaker 1: the supreme Soul is seen within the soul, the point
• 44:31
  Speaker 1: is seen within the supreme soul, and within the point,
• 44:35
  Speaker 1: the reflection is seen again. Kami is blessed because he
• 44:39
  Speaker 1: has this supreme vision.
• 44:42
  Speaker 2: Eight.
• 44:43
  Speaker 1: Within this earthen vessel are bows and groves, and within
• 44:47
  Speaker 1: it is the Creator. Within this vessel are the seven
• 44:51
  Speaker 1: oceans and the unnumbered stars. The touchstone and the jewel
• 44:56
  Speaker 1: Appraiser are within, and within this vessel the eternal sound
• 45:00
  Speaker 1: and the spring wells up. Kabir says, Listen to me,
• 45:04
  Speaker 1: my friend, my beloved Lord is within nine. Oh how
• 45:11
  Speaker 1: may I ever express that secret word?
• 45:14
  Speaker 2: Oh?
• 45:15
  Speaker 1: How can I say he is not like this and
• 45:18
  Speaker 1: he is like that? If I say he is within me,
• 45:21
  Speaker 1: the universe is ashamed. If I say that he is
• 45:24
  Speaker 1: without me, it is falsehood. He makes the inner and
• 45:28
  Speaker 1: the outer worlds to be indivisibly won. The conscious and
• 45:32
  Speaker 1: the unconscious both are his footstools. He is neither manifest
• 45:37
  Speaker 1: nor hidden. He is neither revealed nor unrevealed. There are
• 45:41
  Speaker 1: no words to tell that which he is. Ten to
• 45:47
  Speaker 1: thee Thou hast drawn my love, O Fakir, I was
• 45:50
  Speaker 1: sleeping in my own chamber, and thou didst awaken me,
• 45:54
  Speaker 1: striking me with thy voice. Oh, Fakir, I was drowning
• 45:58
  Speaker 1: in the depths of the ocean of this world, and
• 46:01
  Speaker 1: thou didst save me upholding me with thine arm, O Fakir,
• 46:07
  Speaker 1: only one word and no second, And thou hast made
• 46:10
  Speaker 1: me tear off all thy bonds, O Fakir. Kabir says,
• 46:16
  Speaker 1: thou hast united thy heart to my heart, O Fakir. Eleven.
• 46:23
  Speaker 1: I play day and night with my comrades, and now
• 46:26
  Speaker 1: I am greatly afraid. So high is my lord's palace.
• 46:31
  Speaker 1: My heart trembles to mount its stairs. Yet I must
• 46:34
  Speaker 1: not be shy. If I would enjoy his love, my
• 46:38
  Speaker 1: heart must cleave to my lover. I must withdraw my
• 46:41
  Speaker 1: veil and meet him with all my body mine eyes
• 46:45
  Speaker 1: must perform the ceremony of the lamps of love. Kabir says.
• 46:50
  Speaker 1: Listen to me, friend, he understands who loves. If you
• 46:55
  Speaker 1: feel not love's longing for your beloved one, it is
• 46:58
  Speaker 1: vain to adorn your body, vain to put unguent on
• 47:01
  Speaker 1: your eyelids. Twelve, Tell me, o Swan, your ancient tale.
• 47:09
  Speaker 1: From What land do you come, o Swan? To what
• 47:12
  Speaker 1: shore will you fly? Where would you take your rest?
• 47:16
  Speaker 1: O Swan? And what do you seek? Even this morning?
• 47:21
  Speaker 1: O Swan? Awake, arise follow me. There is a land
• 47:25
  Speaker 1: where no doubt nor sorrow have rule, where the terror
• 47:28
  Speaker 1: of death is no more. There the woods of spring
• 47:32
  Speaker 1: are a bloom, and the fragrance scent. He is, I
• 47:35
  Speaker 1: is borne on the wind.
• 47:37
  Speaker 2: There the bee of the.
• 47:38
  Speaker 1: Heart is deeply immersed and desires no other joy. Thirteen.
• 47:46
  Speaker 1: O Lord in create, who will serve thee? Every votary
• 47:51
  Speaker 1: offers his worship to the Lord of his own creation.
• 47:54
  Speaker 1: Every day he receives service. None seek him the perfect Brahma,
• 48:00
  Speaker 1: the indivisible Lord. They believe in ten avatars, but no
• 48:04
  Speaker 1: avatar can be the infinite Spirit, for he suffers the
• 48:08
  Speaker 1: results of his deeds. The supreme One must be other
• 48:12
  Speaker 1: than this. The Yogi, the Sannyasi, the ascetics are disputing
• 48:17
  Speaker 1: one with another. Kabir, says, O brother, he who has
• 48:21
  Speaker 1: seen that radiance of love, he is saved. Fourteen. The
• 48:27
  Speaker 1: river and its waves are one surf. Where is the
• 48:30
  Speaker 1: difference between the river and its waves? When a wave rises,
• 48:35
  Speaker 1: it is the water, and when it falls it is
• 48:37
  Speaker 1: the same water. Again, tell me, sir, where is the distinction?
• 48:42
  Speaker 1: Because it has been named as wave, shall it no
• 48:45
  Speaker 1: longer be considered as water? Within the supreme Brahma, the
• 48:50
  Speaker 1: worlds are being told like beads. Look upon that rosary
• 48:54
  Speaker 1: with the eyes of wisdom. Fifteen, where spring, the lord
• 49:00
  Speaker 1: of the season's reigneth. There the unstruck music sounds of itself.
• 49:05
  Speaker 1: There the streams of light flow in all directions. Fewer
• 49:09
  Speaker 1: the men who can cross to that shore. There where
• 49:13
  Speaker 1: millions of Krishnas stand with hands folded, Where millions of
• 49:17
  Speaker 1: Vishnus bow their heads, Where millions of Brahmas are reading nevaders,
• 49:22
  Speaker 1: Where millions of Sivas are lost in contemplation, Where millions
• 49:27
  Speaker 1: of Induras dwell in the sky, where the demigods and
• 49:30
  Speaker 1: the munies are unnumbered, Where millions of Saraswati's goddess of
• 49:35
  Speaker 1: music play on novena. There is my Lord self revealed,
• 49:40
  Speaker 1: and the scent of sandal and flowers dwells in those deeps.
• 49:46
  Speaker 1: Sixteen between the poles of the conscious and the unconscious.
• 49:51
  Speaker 1: There has the mind made us swing. Thereon hang all
• 49:54
  Speaker 1: beings and all worlds, And that swing never ceases its
• 49:58
  Speaker 1: sway of beings are there, the Sun and the Moon
• 50:02
  Speaker 1: in their courses. Are there millions of ages pass, and
• 50:06
  Speaker 1: the swing goes on. All swing the sky and the
• 50:11
  Speaker 1: earth and the air and the water, and the Lord
• 50:14
  Speaker 1: himself taking form. And the sight of this has made
• 50:18
  Speaker 1: Kabir a servant seventeen. The light of the sun, the moon,
• 50:25
  Speaker 1: and the stars shines bright. The melody of love swells forth,
• 50:30
  Speaker 1: and the rhythm of love's detachment beats the time day
• 50:34
  Speaker 1: and night. The chorus of music fills the heavens, and
• 50:37
  Speaker 1: Kabir says, my beloved one gleams like the lightning flash
• 50:42
  Speaker 1: in the sky. Do you know how the moments perform
• 50:45
  Speaker 1: their adoration? Waving its row of lamps? The universe sings
• 50:50
  Speaker 1: in worship day and night. There are the hidden Banner
• 50:54
  Speaker 1: and the secret canopy. There the sound of the unseen
• 50:57
  Speaker 1: bells is heard, Kabir says, There, adoration never ceases. There
• 51:03
  Speaker 1: the Lord of the universe sitteth on his throne. The
• 51:07
  Speaker 1: whole world does its works and commits its errors. But
• 51:10
  Speaker 1: few are the lovers who know the beloved. The devout
• 51:14
  Speaker 1: seeker is he who mingles in his heart the double
• 51:17
  Speaker 1: currents of love and detachment, like the mingling of the
• 51:20
  Speaker 1: streams of Ganges and Jumna. In his heart. The sacred
• 51:25
  Speaker 1: water flows day and night, and thus the round of
• 51:28
  Speaker 1: births and deaths is brought to an end. Behold what
• 51:33
  Speaker 1: wonderful rest is in the supreme spirit, and he enjoys it,
• 51:38
  Speaker 1: who makes himself meet for it. Held by the cords
• 51:41
  Speaker 1: of love, the swing of the ocean of joy sways
• 51:45
  Speaker 1: to and fro, and a mighty sound breaks forth in song.
• 51:49
  Speaker 1: See what a lotus blooms there without water, And Kabir says,
• 51:55
  Speaker 1: my heart's be drinks its nectar. What a wonderful lotus
• 51:59
  Speaker 1: it is. The blooms at the heart of the spinning
• 52:01
  Speaker 1: wheel of the universe. Only a few pure souls know
• 52:05
  Speaker 1: of its true delight. Music is all around it, and
• 52:09
  Speaker 1: there the heart partakes of the joy of the infinite sea.
• 52:12
  Speaker 1: Kabir says, dive thou into that ocean of sweetness. Thus
• 52:17
  Speaker 1: let all errors of life and of death flee away.
• 52:22
  Speaker 1: Behold how the thirst of the five senses is quenched there,
• 52:25
  Speaker 1: and the three forms of misery are no more. Kabir says,
• 52:30
  Speaker 1: it is the sport of the unattainable one. Look within,
• 52:34
  Speaker 1: and behold how the moonbeams of that hidden one shine
• 52:37
  Speaker 1: in you. Therefall the rhythmic beat of life and death
• 52:42
  Speaker 1: rapture wells forth, and all space is radiant with light.
• 52:46
  Speaker 1: There the unstruck music is sounded. It is the music
• 52:50
  Speaker 1: of the love of the three worlds. There millions of
• 52:53
  Speaker 1: lamps of sun and moon are burning. There, the drum
• 52:57
  Speaker 1: beats and the lover swings in play. There, love songs resound,
• 53:02
  Speaker 1: and light range in showers, and the worshiper is entranced
• 53:06
  Speaker 1: in the taste of the heavenly nectar. Look upon life
• 53:09
  Speaker 1: and death. There is no separation between them. The right
• 53:13
  Speaker 1: hand and the left hand are one and the same,
• 53:16
  Speaker 1: Gabiir says. There the wise man is speechless, for this
• 53:21
  Speaker 1: truth may never be found invaders or in books. I
• 53:25
  Speaker 1: have had my seat upon the self poised one. I
• 53:28
  Speaker 1: have drunk of the cup of the ineffable. I have
• 53:31
  Speaker 1: found the key of the mystery. I have reached the
• 53:34
  Speaker 1: root of union. Traveling by no track, I have come
• 53:39
  Speaker 1: to the sorrowless Land. Very easily has the mercy of
• 53:42
  Speaker 1: the Great Lord come upon me. They have sung of
• 53:45
  Speaker 1: him as infinite and unattainable. But I, in my meditations,
• 53:49
  Speaker 1: have seen him without sight. That is indeed the sorrowless land.
• 53:54
  Speaker 1: And none know the path that leads there. Only he
• 53:58
  Speaker 1: who is on that path has surely transcended all sorrow
• 54:02
  Speaker 1: wonderful is that land of rest to which no merit
• 54:05
  Speaker 1: can win. It is the wise who has seen it.
• 54:09
  Speaker 1: It is the wise who has sung of it. This
• 54:12
  Speaker 1: is the ultimate word. But can any express its marvelous savor.
• 54:17
  Speaker 1: He who has saved it once he knows what joy
• 54:20
  Speaker 1: it can give, Kabir says, knowing it, the ignorant man
• 54:24
  Speaker 1: becomes wise, and the wise man becomes speechless and silent.
• 54:29
  Speaker 1: The worshiper is utterly inebriated. His wisdom and his detachment
• 54:34
  Speaker 1: are made perfect. He drinks from that cup of the
• 54:36
  Speaker 1: in breathings and the outbreathings of love. There the whole
• 54:41
  Speaker 1: sky is filled with sound, and there that music is
• 54:44
  Speaker 1: made without fingers and without strings. There the game of
• 54:48
  Speaker 1: pleasure and pain does not cease. Kabir says. If you
• 54:52
  Speaker 1: merge your life in the ocean of life, you will
• 54:55
  Speaker 1: find your life in the supreme land of bliss. What
• 54:58
  Speaker 1: a frenzy of ex see there is in every hour,
• 55:02
  Speaker 1: And the worshiper is pressing out and drinking the essence
• 55:05
  Speaker 1: of the hours he lives in the life of Brahma.
• 55:09
  Speaker 1: I speak truth, for I have accepted truth in life.
• 55:13
  Speaker 1: I am now attached to truth. I have swept all
• 55:16
  Speaker 1: tinsel away, Kabir says, Thus is the worshiper set free
• 55:20
  Speaker 1: from fear. Thus have all errors of life and of
• 55:24
  Speaker 1: death left him? There the sky is filled with music.
• 55:28
  Speaker 1: There it rains nectar. There the harp strings jingle, and
• 55:33
  Speaker 1: there the drums beat. What a secret splendor is there
• 55:37
  Speaker 1: in the mansion of the sky. There no mention is
• 55:40
  Speaker 1: made of the rising and the setting of the sun.
• 55:43
  Speaker 1: In the ocean of manifestation, which is the light of love.
• 55:46
  Speaker 1: Day and night are felt to be won joy forever,
• 55:51
  Speaker 1: no sorrow, no struggle. There have I seen joy filled
• 55:56
  Speaker 1: to the brim.
• 55:57
  Speaker 2: Perfection of joy.
• 55:58
  Speaker 1: No place for error is there, Kabir says, There have
• 56:03
  Speaker 1: I witnessed the sport of one bliss. I have known
• 56:06
  Speaker 1: in my body the sport of the universe. I have
• 56:09
  Speaker 1: escaped from the era of this world. The inward and
• 56:13
  Speaker 1: the outward are become as one sky. The infinite and
• 56:17
  Speaker 1: the finite are united. I am drunken with the sight
• 56:20
  Speaker 1: of this. All. The light of Thine fulfills the universe,
• 56:24
  Speaker 1: the lamp of love that burns on the salver of knowledge.
• 56:28
  Speaker 1: Kabir says, their error cannot enter and the conflict of
• 56:32
  Speaker 1: life and death is felt no more. Eighteen the middle
• 56:38
  Speaker 1: region of the sky, wherein the spirit Dwelleth is radiant
• 56:42
  Speaker 1: with the music of light. There where the pure and
• 56:45
  Speaker 1: white music blossoms. My Lord takes his delight in the
• 56:49
  Speaker 1: wondrous effulgence of each hair of his body. The brightness
• 56:52
  Speaker 1: of millions of suns and of moons is lost. On
• 56:56
  Speaker 1: that shore. There is a city where the reign of
• 56:59
  Speaker 1: nectar pour and pause and never ceases. Kabir says, Come
• 57:05
  Speaker 1: o dumend Us, and see my great Lord's daughterbar.
• 57:10
  Speaker 2: Nineteen.
• 57:11
  Speaker 1: Oh, my heart, the supreme Spirit, the Great Master is
• 57:15
  Speaker 1: near you. Wake, Oh, Wake, Run to the feet of
• 57:19
  Speaker 1: your beloved, for your Lord stands near to your head.
• 57:22
  Speaker 1: You have slept for unnumbered ages this morning. Will you
• 57:26
  Speaker 1: not wake? Twenty?
• 57:29
  Speaker 2: To what shore would you cross? Oh my heart?
• 57:32
  Speaker 1: There is no traveler before you. There is no road,
• 57:36
  Speaker 1: Where is the movement? Where is the rest? On that shore?
• 57:39
  Speaker 1: There is no water, no boat, no boatman is there.
• 57:44
  Speaker 1: There is not so much as a rope to tow
• 57:46
  Speaker 1: the boat, nor a man to draw it. No earth,
• 57:50
  Speaker 1: no sky, no time, no thing is there, no shore,
• 57:55
  Speaker 1: no ford. There There is neither body nor mind. And
• 58:00
  Speaker 1: where is the place that shall still the thirst of
• 58:02
  Speaker 1: the soul? You shall find nought in that emptiness. Be
• 58:07
  Speaker 1: strong and enter into your own body, for there your
• 58:11
  Speaker 1: foothold is firm. Consider it well, oh my heart, go
• 58:15
  Speaker 1: not elsewhere, Kabir says, put all imaginations away and stand
• 58:21
  Speaker 1: fast in that which you are. Twenty one lamps burn
• 58:27
  Speaker 1: in every house, o blind one, and you cannot see them.
• 58:31
  Speaker 1: One day your eyes shall suddenly be opened, and you
• 58:34
  Speaker 1: shall see, and the fetters of death will fall from you.
• 58:38
  Speaker 1: There is nothing to say or to hear, There is
• 58:41
  Speaker 1: nothing to do. It is he who is living yet dead,
• 58:44
  Speaker 1: who shall never die again, because he lives in solitude. Therefore,
• 58:49
  Speaker 1: the Yogi says that his home is far away. Your
• 58:52
  Speaker 1: lord is near, and yet you are climbing the palm
• 58:55
  Speaker 1: tree to seek him. The Brahman priest goes from house
• 58:58
  Speaker 1: to house and initiate people into faith. Alas the true
• 59:02
  Speaker 1: fountain of life is beside you, and you have set
• 59:06
  Speaker 1: up a stone to worship, Kabir says, I may never
• 59:09
  Speaker 1: express how sweet my Lord is. Yoga and the telling
• 59:13
  Speaker 1: of beds, virtue and vice, these are nought to him.
• 59:19
  Speaker 1: Twenty two oh brother, my heart yearns for that true
• 59:23
  Speaker 1: Guru who fills the cup of true love and drinks
• 59:26
  Speaker 1: of it himself, and offers it then to me. He
• 59:30
  Speaker 1: removes the veil from the eyes and gives the true
• 59:33
  Speaker 1: vision of Brahma. He reveals the world's in him and
• 59:37
  Speaker 1: makes me to hear the unstruck music. He shows joy
• 59:40
  Speaker 1: and sorrow to be one. He fills all utterance with love.
• 59:45
  Speaker 1: Kabir says, verily, he has no fear. Who has such
• 59:49
  Speaker 1: a guru to lead him to the shelter of safety.
• 59:54
  Speaker 1: Twenty three The shadows of evening fall thick and deep,
• 59:58
  Speaker 1: and the darkness of life envelops the body and the mind.
• 1:00:02
  Speaker 1: Open the window to the west and be lost in
• 1:00:05
  Speaker 1: the sky of love. Drink the sweet honey that steeps
• 1:00:09
  Speaker 1: the petals of the lotus of the heart. Receive the
• 1:00:12
  Speaker 1: waves in your body. What splendor is in the region
• 1:00:15
  Speaker 1: of the sea. Hark, the sound of consciens and bells
• 1:00:19
  Speaker 1: are rising, Kabir says, Oh, brother, behold, the Lord is
• 1:00:23
  Speaker 1: in this vessel of my body.
• 1:00:26
  Speaker 2: Twenty four.
• 1:00:27
  Speaker 1: More than all else do I cherish at heart that
• 1:00:30
  Speaker 1: love which makes me to live a limitless life in
• 1:00:33
  Speaker 1: this world. It is like the lotus, which lives in
• 1:00:37
  Speaker 1: the water and blooms in the water. Yet the water
• 1:00:40
  Speaker 1: cannot touch its petals. They open beyond its reach. It
• 1:00:44
  Speaker 1: is like a wife who enters the fire at the
• 1:00:47
  Speaker 1: bidding of love. She burns unlets others grieve, yet never
• 1:00:51
  Speaker 1: dishonors love. This ocean of the world is hard to cross.
• 1:00:55
  Speaker 1: Its waters are very deep, Kabia says, Listen to me, Sadu.
• 1:01:00
  Speaker 1: Few there are who have reached its end.
• 1:01:04
  Speaker 2: Twenty five.
• 1:01:05
  Speaker 1: My Lord hides himself, and my Lord wonderfully reveals himself.
• 1:01:10
  Speaker 1: My Lord has encompassed me with hardness, and my Lord
• 1:01:14
  Speaker 1: has cast down my limitations. My Lord brings to me
• 1:01:18
  Speaker 1: words of sorrow and words of joy, and he himself
• 1:01:21
  Speaker 1: heals their strife. I will offer my body and mind
• 1:01:25
  Speaker 1: to my Lord. I will give up my life, but
• 1:01:28
  Speaker 1: never can I forget my Lord. Twenty six. All things
• 1:01:34
  Speaker 1: are created by the Olm. The love form is his body.
• 1:01:38
  Speaker 1: He is without form, without quality, without decay. Seek thou
• 1:01:43
  Speaker 1: union with him, But that formless God takes a thousand
• 1:01:47
  Speaker 1: forms in the eyes of his creatures. He is pure
• 1:01:50
  Speaker 1: and indestructible. His form is infinite and fathomless. He dances
• 1:01:55
  Speaker 1: in rapture, and the waves of form arise from his dance.
• 1:01:59
  Speaker 1: The body and the mind cannot contain themselves. When now
• 1:02:02
  Speaker 1: touched by his great joy, he is immersed in all consciousness,
• 1:02:07
  Speaker 1: all joys and all sorrows. He has no beginning and
• 1:02:11
  Speaker 1: no end. He holds all within his bliss. Twenty seven.
• 1:02:17
  Speaker 1: It is the mercy of my true Guru that has
• 1:02:20
  Speaker 1: made me to know the unknown. I have learnt from
• 1:02:23
  Speaker 1: him how to walk without feet, to see without eyes,
• 1:02:26
  Speaker 1: to hear without ears, to drink without mouth, to fly
• 1:02:30
  Speaker 1: without wings. I have brought my love and my meditation
• 1:02:34
  Speaker 1: into the land where there is no sun and moon,
• 1:02:37
  Speaker 1: nor day and night. Without eating, I have tasted the
• 1:02:41
  Speaker 1: sweetness of nectar, and without water, I have quenched my thirst.
• 1:02:47
  Speaker 1: Where there is responsive delight, there is the fullness of joy.
• 1:02:51
  Speaker 1: Before whom can that joy be uttered? Kabir says, The
• 1:02:55
  Speaker 1: Guru is great beyond words, and great is the good
• 1:02:59
  Speaker 1: fortune of the disciple. Twenty eight. Before the unconditioned the
• 1:03:04
  Speaker 1: conditioned dancers, Thou and I are won. This trumpet proclaims.
• 1:03:10
  Speaker 1: The Guru comes and bows down before the disciple. This
• 1:03:14
  Speaker 1: is the greatest of wonders. Twenty nine, goak Nath asked Kabir,
• 1:03:21
  Speaker 1: Tell me, o, Kabir, when did your vacation begin?
• 1:03:24
  Speaker 2: Where did your love have its rise?
• 1:03:27
  Speaker 1: Kabir answers, when he whose forms the manifold had not
• 1:03:31
  Speaker 1: begun his play, when there was no Guru and no disciple,
• 1:03:35
  Speaker 1: when the world was not spread out, when the Supreme
• 1:03:38
  Speaker 1: One was alone, Then I became an aesthetic. Then, Ogarak,
• 1:03:43
  Speaker 1: my love was drawn to Brahma. Brahma did not hold
• 1:03:46
  Speaker 1: the crown on his head. The god Vishnu was not
• 1:03:49
  Speaker 1: anointed as king. The power of Shiva was still unborn.
• 1:03:53
  Speaker 1: When I was instructed in yoga, I became suddenly revealed
• 1:03:57
  Speaker 1: in Benares and Ramananda illumined me. I brought with me
• 1:04:01
  Speaker 1: the thirst for the infinite, and I have come for
• 1:04:03
  Speaker 1: the meeting with him in simplicity. Will I unite with
• 1:04:07
  Speaker 1: a simple one, My love will surge up O Garak
• 1:04:11
  Speaker 1: march thou with his music thirty on this tree is
• 1:04:16
  Speaker 1: a bird. It dances in the joy of life. None
• 1:04:20
  Speaker 1: knows where it is, and who knows what the burden
• 1:04:23
  Speaker 1: of its music may be. Where the branches throw a
• 1:04:26
  Speaker 1: deep shade. There does it have its nest? And it
• 1:04:29
  Speaker 1: comes in the evening and flies away in the morning,
• 1:04:32
  Speaker 1: and says not a word of that which it means.
• 1:04:35
  Speaker 1: None tell me of this bird that sings within me.
• 1:04:38
  Speaker 1: It is neither colored nor colorless. It has neither form
• 1:04:42
  Speaker 1: nor outline. It sits in the shadow of love. It
• 1:04:47
  Speaker 1: dwells within the unattainable, the infinite, and the eternal. And
• 1:04:51
  Speaker 1: no one marks when it comes and goes. Kabir, says
• 1:04:56
  Speaker 1: our brother Sadu. Deep is the mystery. Let wise men
• 1:04:59
  Speaker 1: seek to know where rests that bird.
• 1:05:03
  Speaker 2: Thirty one.
• 1:05:04
  Speaker 1: A sore pain troubles me day and night, and I
• 1:05:07
  Speaker 1: cannot sleep. I long for the meeting with my beloved.
• 1:05:11
  Speaker 1: My father's house gives me pleasure no more. The gates
• 1:05:14
  Speaker 1: of the sky are opened, the temple is revealed. I
• 1:05:18
  Speaker 1: meet my husband and leave at his feet the offering
• 1:05:21
  Speaker 1: of my body and my mind.
• 1:05:25
  Speaker 2: Thirty two.
• 1:05:26
  Speaker 1: Dance my heart, dance to day with joy the strange
• 1:05:30
  Speaker 1: of love. Fill the days and the nights with music,
• 1:05:33
  Speaker 1: and the world is listening to its melodies, mad with joy.
• 1:05:37
  Speaker 1: Life and death dance to the rhythm of this music.
• 1:05:40
  Speaker 1: The hills and the sea and the earth dance. The
• 1:05:43
  Speaker 1: world of man dances in laughter.
• 1:05:45
  Speaker 2: And tears.
• 1:05:46
  Speaker 1: Why put on the robe of the monk and live
• 1:05:48
  Speaker 1: aloof from the.
• 1:05:49
  Speaker 2: World in lonely pride.
• 1:05:51
  Speaker 1: Behold, my heart dances in the delight of a hundred arts,
• 1:05:56
  Speaker 1: and the creator is well pleased. Thirty three Where is
• 1:06:02
  Speaker 1: the need of words? When love has made drunken the heart?
• 1:06:06
  Speaker 1: I have wrapp'd the diamond in my cloak? Why open
• 1:06:09
  Speaker 1: it again and again? When its load was light, the
• 1:06:13
  Speaker 1: pan of the balance went up. Now it is full.
• 1:06:16
  Speaker 1: Where is the need for weighing? The swan has taken
• 1:06:20
  Speaker 1: its flight to the lake beyond the mountains. Why should
• 1:06:23
  Speaker 1: it search for the pools and ditches any more? Your
• 1:06:27
  Speaker 1: lord dwells within you. Why need your outward eyes be opened?
• 1:06:32
  Speaker 1: Kabir says, listen, my brother, my lord, who rubvishes my eyes,
• 1:06:37
  Speaker 1: has united himself with me. Thirty four. How could the
• 1:06:43
  Speaker 1: love between thee and me sever? As the leaf of
• 1:06:47
  Speaker 1: the lotus abides on the water, so thou art, my lord,
• 1:06:50
  Speaker 1: and I am thy servant. As the night bird chakor
• 1:06:54
  Speaker 1: gazes all night at the moon, So thou art, my lord,
• 1:06:58
  Speaker 1: and I am thy servant. From the beginning until the
• 1:07:02
  Speaker 1: ending of time, there is love between THEE and me
• 1:07:05
  Speaker 1: and how shall such love be extinguish'd Kabir says, as
• 1:07:10
  Speaker 1: the river enters into the ocean, So my heart touches
• 1:07:14
  Speaker 1: thee thirty five. My body and my mind are grieved
• 1:07:19
  Speaker 1: for the want of thee. O, my beloved, come to
• 1:07:22
  Speaker 1: my house. When people say I am thy bride, I
• 1:07:25
  Speaker 1: am ashamed, for I have not touched thy heart with
• 1:07:29
  Speaker 1: my heart. Then what is this love of mine? I
• 1:07:32
  Speaker 1: have no taste for food, I have no sleep. My
• 1:07:36
  Speaker 1: heart is ever restless, within doors and without. As water
• 1:07:39
  Speaker 1: is to the thirsty, so is the lover to the bride.
• 1:07:43
  Speaker 1: Who is there that will carry my news to my beloved?
• 1:07:46
  Speaker 1: Kabir is restless. He is dying for sight of him.
• 1:07:51
  Speaker 1: Thirty six, O friend, awake and sleep no more. The
• 1:07:56
  Speaker 1: night is over and gone. Would you lose your day? Also?
• 1:08:00
  Speaker 1: Others you have awakened have received jewels. O foolish woman,
• 1:08:04
  Speaker 1: you have lost all whilst you slept. Your lover is
• 1:08:07
  Speaker 1: wise and you are foolish, O woman, You never prepared
• 1:08:11
  Speaker 1: the bed of your husband, Oh mad one, you passed
• 1:08:14
  Speaker 1: your time in stilly play. Your youth was passed in vain.
• 1:08:18
  Speaker 1: For you do not know your lord. Wake, wake, see
• 1:08:22
  Speaker 1: your bed is empty. He left you in the night,
• 1:08:26
  Speaker 1: Gabiir says, only she wakes whose heart is pierced with
• 1:08:29
  Speaker 1: the arrow of his music. Thirty seven. Where is the
• 1:08:35
  Speaker 1: night when the sun is shining? If it is night,
• 1:08:38
  Speaker 1: then the sun withdraws its light. Where knowledge is can
• 1:08:41
  Speaker 1: ignorance endure? If there be ignorance, then knowledge must die?
• 1:08:47
  Speaker 1: If there be lust, how can love be there? Where
• 1:08:50
  Speaker 1: there is love, there is no lust. Lay hold on
• 1:08:54
  Speaker 1: your sword and join in the fight. Fight, o, my brother,
• 1:08:58
  Speaker 1: as long as life lasts. Strike off your enemy's head,
• 1:09:02
  Speaker 1: and there make an end of him. Quickly, then come
• 1:09:05
  Speaker 1: and bow your head at your King's daughter. Bar He
• 1:09:08
  Speaker 1: who is brave never forsakes the battle. He who flies
• 1:09:11
  Speaker 1: from it is no true fighter. In the field of
• 1:09:14
  Speaker 1: this body, a great war goes forward against passion, anger,
• 1:09:19
  Speaker 1: pride and greed. It is in the kingdom of truth, contentment,
• 1:09:23
  Speaker 1: and purity that this battle is raging. And the sword
• 1:09:26
  Speaker 1: that rings forth most loudly is the sword of his name.
• 1:09:31
  Speaker 1: Kabir says. When a brave knight takes the field, a
• 1:09:34
  Speaker 1: host of cowards is put to flight. It is a
• 1:09:37
  Speaker 1: hard fight and a weary one, This fight of the
• 1:09:40
  Speaker 1: truth seeker for the vow of the truth seeker is
• 1:09:43
  Speaker 1: more hard than that of the warrior or of the
• 1:09:46
  Speaker 1: widowed wife who would follow her husband. For the warrior
• 1:09:49
  Speaker 1: fights for a few hours, and the widow's struggle with
• 1:09:53
  Speaker 1: death is soon ended. But the truth seeker's battle goes
• 1:09:56
  Speaker 1: on day and night. As long as life lasts, it
• 1:10:00
  Speaker 1: never ceases. Thirty eight the lock of error shuts the gate.
• 1:10:06
  Speaker 1: Open it with the key of love. Thus by opening
• 1:10:09
  Speaker 1: the door, thou shalt wake the beloved. Kabir says, oh, brother,
• 1:10:14
  Speaker 1: do not pass by such good fortune as this thirty
• 1:10:19
  Speaker 1: nine O friend. This body is his lyre. He tightens
• 1:10:24
  Speaker 1: its strings and draws from it the melody of Brahma.
• 1:10:28
  Speaker 1: If the strings snap and the keys slacken, then to dust?
• 1:10:32
  Speaker 1: Must this instrument of dust return? Kabir says, none, but
• 1:10:36
  Speaker 1: Brahma can everke its melodies. Forty he is dear to me. Indeed,
• 1:10:43
  Speaker 1: who can call back the wanderer.
• 1:10:45
  Speaker 2: To his home?
• 1:10:46
  Speaker 1: In the home is the true union? In the home
• 1:10:49
  Speaker 1: is enjoyment of life? Why should I forsake my home
• 1:10:53
  Speaker 1: and wander in the forest. If Brahma helps me to
• 1:10:56
  Speaker 1: realize truth, verily I will find both bondage and deliverance home.
• 1:11:01
  Speaker 1: He is dear to me. Indeed, who has power to
• 1:11:03
  Speaker 1: dive deep into Brahma, whose mind loses itself with ease
• 1:11:08
  Speaker 1: in his contemplation, He is dear to me, who knows
• 1:11:11
  Speaker 1: Brahma and can dwell on his supreme truth in meditation,
• 1:11:15
  Speaker 1: and who can play the melody of the infinite by
• 1:11:18
  Speaker 1: uniting love and renunciation in life. Kabir says, the home
• 1:11:23
  Speaker 1: is the abiding place. In the home is reality. The
• 1:11:26
  Speaker 1: home helps to attain him who is real. So stay
• 1:11:30
  Speaker 1: where you are, and all things shall come to you
• 1:11:32
  Speaker 1: in time. Forty one, Oh Sadu, the simple union is
• 1:11:38
  Speaker 1: the best Since the day when I met with my Lord,
• 1:11:42
  Speaker 1: there has been no end to the sport.
• 1:11:43
  Speaker 2: Of our love.
• 1:11:45
  Speaker 1: I shut not my eyes, I close not my ears.
• 1:11:48
  Speaker 1: I do not mortify my body. I see with eyes
• 1:11:51
  Speaker 1: open and smile and behold his beauty. Everywhere I utter
• 1:11:56
  Speaker 1: his name, and whatever I see it reminds me of him.
• 1:12:00
  Speaker 1: Whatever I do, it becomes his worship. The rising and
• 1:12:04
  Speaker 1: the setting are one to me. All contradictions are solved.
• 1:12:09
  Speaker 1: Wherever I go, I move round him. All I achieve
• 1:12:13
  Speaker 1: is his service. When I lie down, I lie prostrate
• 1:12:17
  Speaker 1: at his feet. He is the only adorable one.
• 1:12:20
  Speaker 2: To me.
• 1:12:21
  Speaker 1: I have none other. My tongue has left off impure words.
• 1:12:25
  Speaker 1: It sings his glory day and night. Whether I rise
• 1:12:29
  Speaker 1: or sit down, I can never forget him. For the
• 1:12:32
  Speaker 1: rhythm of his music beats in my ears. Kabir says,
• 1:12:37
  Speaker 1: my heart is frenzied, and I disclose in my soul
• 1:12:40
  Speaker 1: what is hidden. I am immersed in that one great
• 1:12:43
  Speaker 1: bliss which transcends all pleasure and pain. Forty two. There
• 1:12:49
  Speaker 1: is nothing but water at the wholy bathing places, and
• 1:12:53
  Speaker 1: I know that they are useless, for I have bathed
• 1:12:55
  Speaker 1: in them. The images are all lifeless. They cannot speak,
• 1:13:00
  Speaker 1: I know, for I have cried aloud to them. The
• 1:13:04
  Speaker 1: Purana and the Kuran are mere words lifting up the
• 1:13:07
  Speaker 1: curtain I have seen. Kabir gives utterance to the words
• 1:13:12
  Speaker 1: of experience, and he knows very well that all other
• 1:13:15
  Speaker 1: things are untrue. Forty three. I laugh when I hear
• 1:13:21
  Speaker 1: that the fish in the water is thirsty. You do
• 1:13:24
  Speaker 1: not see that the real is in your home, and
• 1:13:26
  Speaker 1: you wander from forest to forest listlessly. Here is the truth.
• 1:13:31
  Speaker 1: Go where you will, to Benaris or to Mathura. If
• 1:13:34
  Speaker 1: you do not find your soul. The world is unreal
• 1:13:37
  Speaker 1: to you. Forty four The hidden banner is planted in
• 1:13:42
  Speaker 1: the temple of the Sky. There the blue canopy, decked
• 1:13:45
  Speaker 1: with the moon and set with bright jewels, is spread there.
• 1:13:49
  Speaker 1: The light of the sun and the moon is shining.
• 1:13:52
  Speaker 1: Still your mind to silence before that's splendor, Kabir says,
• 1:13:57
  Speaker 1: he who is drunk of this nectar wanders life. One
• 1:14:00
  Speaker 1: who is mad? Forty five Who are you? And whence
• 1:14:05
  Speaker 1: do you come? Where dwells that supreme spirit? And how
• 1:14:09
  Speaker 1: does he have his sport with all created things? The
• 1:14:13
  Speaker 1: fire is in the wood, but who awakens it? Suddenly?
• 1:14:16
  Speaker 1: Then it turns to ashes? And where goes the force
• 1:14:19
  Speaker 1: of the fire? The true Guru teaches that he has
• 1:14:22
  Speaker 1: neither limit nor infinitude. Kabir says, Brahma suits his language
• 1:14:27
  Speaker 1: to the understanding of his hero. Forty six, Oh Sadu,
• 1:14:33
  Speaker 1: purify your body in the simple way. As the seed
• 1:14:36
  Speaker 1: is within the bunyan tree, and within the seed are
• 1:14:39
  Speaker 1: the flowers, the fruits, and the shade. So the germ
• 1:14:43
  Speaker 1: is within the body, and within that germ is the body. Again,
• 1:14:47
  Speaker 1: the fire, the air, the water, the earth, and the ether.
• 1:14:51
  Speaker 1: You cannot have these outside of him, Oh Couzi O pundit,
• 1:14:56
  Speaker 1: consider it well, what is there that is not the soul?
• 1:15:01
  Speaker 1: The water filled pitcher is placed upon water. It has
• 1:15:04
  Speaker 1: water within and without. It should not be given a name,
• 1:15:08
  Speaker 1: lest it call forth the error of dualism. Kabir says,
• 1:15:12
  Speaker 1: listen to the word, the truth, which is your essence.
• 1:15:16
  Speaker 1: He speaks the word to himself, and he himself is
• 1:15:20
  Speaker 1: the creator. Forty seven. There is a strange tree which
• 1:15:25
  Speaker 1: stands without roots and bears fruits without blossoming. It has
• 1:15:29
  Speaker 1: no branches and no leaves. It is notice all over.
• 1:15:33
  Speaker 1: Two birds sing there. One is the Guru and the
• 1:15:37
  Speaker 1: other the disciple. The disciple chooses the manifold fruits of
• 1:15:41
  Speaker 1: life and taste them, and the Guru beholds him in joy.
• 1:15:45
  Speaker 1: What Kabir says is hard to understand. The bird is
• 1:15:49
  Speaker 1: beyond seeking, yet it is most clearly visible. The formless
• 1:15:53
  Speaker 1: is in the midst of all forms. I sing the
• 1:15:56
  Speaker 1: glory of forms. Forty eight. I have stilled my restless mind,
• 1:16:02
  Speaker 1: and my heart is radiant, for in thatness I have
• 1:16:06
  Speaker 1: seen beyond thatness in company, I have seen the comrade
• 1:16:10
  Speaker 1: himself living in bondage. I have set myself free. I
• 1:16:15
  Speaker 1: have broken away from the clutch of all narrowness. Kabir says,
• 1:16:19
  Speaker 1: I have attained the unattainable, and my heart is colored
• 1:16:23
  Speaker 1: with the color of love. Forty nine That which you
• 1:16:27
  Speaker 1: see is not, and for that which is you have
• 1:16:30
  Speaker 1: no words. Unless you see, you believe not what is
• 1:16:34
  Speaker 1: told you, you cannot accept. He who is discerning knows
• 1:16:38
  Speaker 1: by the word, and the ignorant stands gaping. Some contemplate
• 1:16:43
  Speaker 1: the formless, and others meditate on form. But the wise
• 1:16:47
  Speaker 1: man knows that Brahma is beyond both. That beauty of
• 1:16:51
  Speaker 1: his is not seen of the eye, that meter of
• 1:16:54
  Speaker 1: his is not heard of the ear. Kabir says, he
• 1:16:58
  Speaker 1: who has found both love and renunciation never descends to death.
• 1:17:04
  Speaker 1: Fifty The flute of the infinite is played without ceasing,
• 1:17:08
  Speaker 1: and its sound is love. When love renounces all limits,
• 1:17:12
  Speaker 1: it reaches truth. How widely the fragrance spreads, it has
• 1:17:17
  Speaker 1: no end. Nothing stands in its way. The form of
• 1:17:20
  Speaker 1: this melody is bright like a million suns, incomparably sounds
• 1:17:25
  Speaker 1: the verna, the vena of the notes of truth. End
• 1:17:30
  Speaker 1: of Poems of Kabir, Part two, Poems one to fifty
• 1:17:34
  Speaker 1: recording by Algae Pug Poems of Kabir, translated by Rabindranath
• 1:17:50
  Speaker 1: to Gore. This LibriVox recording is in the public domain.
• 1:17:55
  Speaker 1: Recording by Algae Pug Poems of Kabir, Part three poems
• 1:18:01
  Speaker 1: fifty one to one hundred fifty one. Dear friend, I
• 1:18:07
  Speaker 1: am eager to meet my beloved. My youth has flowered,
• 1:18:11
  Speaker 1: and the pain of separation from him troubles my breast.
• 1:18:15
  Speaker 1: I am wandering yet in the alleys of knowledge without purpose,
• 1:18:19
  Speaker 1: but I have received his news. In these alleys of knowledge,
• 1:18:22
  Speaker 1: I have a letter from my beloved. In this letter
• 1:18:25
  Speaker 1: is an unutterable message. And now my fear of death
• 1:18:29
  Speaker 1: is done away. Kabir says, Oh, my loving friend, I
• 1:18:33
  Speaker 1: have got for my gift the deathless one fifty two.
• 1:18:39
  Speaker 1: When I am parted from my beloved, my heart is
• 1:18:42
  Speaker 1: full of misery. I have no comfort in the day,
• 1:18:45
  Speaker 1: I have no sleep in the night. To whom shall
• 1:18:48
  Speaker 1: I tell my sorrow? The night is dark, the hours
• 1:18:52
  Speaker 1: slip by because my Lord is absent. I start up
• 1:18:56
  Speaker 1: and tremble with fear. Gabir says, listen, my friend. There
• 1:19:01
  Speaker 1: is no other satisfaction save in the encounter with the beloved?
• 1:19:06
  Speaker 1: Fifty three? What is that flute whose music thrills me
• 1:19:10
  Speaker 1: with joy? The flame burns without a lamp. The lotus
• 1:19:14
  Speaker 1: blossoms without a root. Flowers bloom in clusters. The moon
• 1:19:18
  Speaker 1: bird is devoted to the moon with all its heart.
• 1:19:22
  Speaker 1: The rain bird longs for the shower of rain. But
• 1:19:25
  Speaker 1: upon whose love does the lover concentrate his entire life?
• 1:19:30
  Speaker 1: Fifty four have you not heard the tune which the
• 1:19:33
  Speaker 1: unstruck music is playing in the midst of the chamber?
• 1:19:37
  Speaker 1: The harp of joys gently and sweetly played. And where
• 1:19:41
  Speaker 1: is the need of going without to hear it? If
• 1:19:44
  Speaker 1: you have not drunk of the nectar of that one love?
• 1:19:47
  Speaker 1: What boots it? Though you should purge yourself of all stains.
• 1:19:51
  Speaker 1: The Couzi is searching the words of the Koran and
• 1:19:54
  Speaker 1: instructing others. But if his heart be not steeped in
• 1:19:58
  Speaker 1: that love, what does his avail? Though he be a
• 1:20:01
  Speaker 1: teacher of men? The Jogi dies his garments with red,
• 1:20:05
  Speaker 1: But if he knows nought of that color of love,
• 1:20:08
  Speaker 1: what does it avail? Though his garments be tinted? Kabir says,
• 1:20:13
  Speaker 1: whether I be in the temple or the balcony, in
• 1:20:15
  Speaker 1: the camp, or in the flower garden. I tell you
• 1:20:18
  Speaker 1: truly that every moment my Lord is taking his delight
• 1:20:22
  Speaker 1: in me. Fifty five. Subtle is the path of love.
• 1:20:28
  Speaker 1: Therein there is no asking and no not asking. There
• 1:20:32
  Speaker 1: one loses one's self at his feet. There one is
• 1:20:35
  Speaker 1: immersed in the joy of the seeking, plunged in the
• 1:20:38
  Speaker 1: depths of love as the fish in the water. The
• 1:20:42
  Speaker 1: lover is never slow in offering his head for his
• 1:20:44
  Speaker 1: Lord's service. Kabir declares the secret of this love fifty six.
• 1:20:51
  Speaker 1: He is the real Sadu, who can reveal the form
• 1:20:54
  Speaker 1: of the formulas to the vision of these eyes, Who
• 1:20:58
  Speaker 1: teaches the simple way of attaining Him, that is other
• 1:21:01
  Speaker 1: than rites or ceremonies. Who does not make you close
• 1:21:04
  Speaker 1: the doors and hold the breath and renounce the world.
• 1:21:08
  Speaker 1: Who makes you perceive the supreme Spirit wherever the mind
• 1:21:11
  Speaker 1: attaches itself, Who teaches you to be still in the
• 1:21:15
  Speaker 1: midst of all your activities, ever immersed in bliss, having
• 1:21:20
  Speaker 1: no fear in his mind, he keeps the spirit of
• 1:21:23
  Speaker 1: union in the midst of all enjoyments. The infinite dwelling
• 1:21:27
  Speaker 1: of the infinite being is everywhere in earth, water, sky,
• 1:21:31
  Speaker 1: and air firm as the thunderbolt. The seat of the
• 1:21:35
  Speaker 1: seeker is established above the void. He who is within
• 1:21:39
  Speaker 1: is without I see him and none else. Fifty seven
• 1:21:46
  Speaker 1: receive that word from which the universe springeth. That word
• 1:21:50
  Speaker 1: is the Guru. I have heard it and become the disciple.
• 1:21:53
  Speaker 1: How many are there who know the meaning of that word? Oh,
• 1:21:57
  Speaker 1: Sadu practice that word. The vaders and the Pouranas proclaim it.
• 1:22:03
  Speaker 1: The world is established in it. The wishes and devities
• 1:22:06
  Speaker 1: speak of it. But none knows the mystery of the word.
• 1:22:10
  Speaker 1: The householder leaves his house when he hears it. The
• 1:22:13
  Speaker 1: ascetic comes back to love when he hears it. The
• 1:22:16
  Speaker 1: six philosophies expound it. The spirit of renunciation points to
• 1:22:21
  Speaker 1: that word. From that word, the world form has sprung.
• 1:22:25
  Speaker 1: That word reveals all, Kabiir says, But who knows whence
• 1:22:30
  Speaker 1: the word cometh? Fifty eight empty the cup oh be drunken,
• 1:22:37
  Speaker 1: drink the divine nectar of his name, Kabiir says, Listen
• 1:22:42
  Speaker 1: to me, dear Sadu. From the soul of the foot
• 1:22:45
  Speaker 1: to the crown of the head, this mind is filled
• 1:22:48
  Speaker 1: with poison. Fifty nine. O man if thou dost not
• 1:22:54
  Speaker 1: know thine own Lord, whereof art thou so proud, put
• 1:22:58
  Speaker 1: thy cleverness away. Mere words shall never unite thee to him.
• 1:23:03
  Speaker 1: Do not deceive thyself with the witness of the scriptures.
• 1:23:07
  Speaker 1: Love is something other than this, and he who has
• 1:23:10
  Speaker 1: sought it truly has found it. Sixty The savor of
• 1:23:15
  Speaker 1: wandering in the ocean of deathless life has rid me
• 1:23:18
  Speaker 1: of all my asking. As the tree is in the seed,
• 1:23:22
  Speaker 1: so all diseases are in this asking. Sixty one. When
• 1:23:28
  Speaker 1: at last you are come to the ocean of happiness,
• 1:23:30
  Speaker 1: do not go back thirsty, wake, foolish man, for death
• 1:23:35
  Speaker 1: stalks you. Here is pure water. Before you drink it
• 1:23:39
  Speaker 1: at every breath. Do not follow the miraje on foot,
• 1:23:42
  Speaker 1: but thirst for the nectar. Druva, Pralad and Shukadeva have
• 1:23:47
  Speaker 1: drunk of it, and also Raidas has tasted it. The
• 1:23:51
  Speaker 1: saints are drunk with love. Their thirst is for love.
• 1:23:55
  Speaker 1: Kabir says, listen to me, brother, the nest of fear
• 1:23:59
  Speaker 1: is broken. Not for a moment have you come face
• 1:24:01
  Speaker 1: to face with the world. You are weaving your bondage
• 1:24:04
  Speaker 1: of falsehood. Your words are full of deception, with the
• 1:24:08
  Speaker 1: loaded desires which you hold.
• 1:24:10
  Speaker 2: On your head?
• 1:24:11
  Speaker 1: How can you be light? Gabiir says, keep within your truth,
• 1:24:15
  Speaker 1: detachment and love sixty two. Who has ever taught the
• 1:24:20
  Speaker 1: widowed wife to burn herself on the pyre of her
• 1:24:22
  Speaker 1: dead husband? And who has ever taught love to find
• 1:24:25
  Speaker 1: bliss in renunciation? Sixty three? Why so impatient, my heart?
• 1:24:33
  Speaker 1: He who watches over birds, beasts and insects, He who
• 1:24:37
  Speaker 1: cared for you whilst you were yet in your mother's womb,
• 1:24:40
  Speaker 1: shall he not care for you now that you are
• 1:24:42
  Speaker 1: come forth? Oh my heart, how could you turn from
• 1:24:45
  Speaker 1: the smile of your lord and wander so far from him?
• 1:24:49
  Speaker 1: You have left your beloved and a thinking of others,
• 1:24:52
  Speaker 1: And this is why all your work is in vain
• 1:24:57
  Speaker 1: sixty four? How hard it is to me meet my lord.
• 1:25:01
  Speaker 1: The rain bird wails in thirst for the rain. Almost
• 1:25:05
  Speaker 1: she dies of her longing, Yet she would have none
• 1:25:07
  Speaker 1: other water than the rain drawn by the love of music.
• 1:25:11
  Speaker 1: The deer moves forward. She dies as she listens to
• 1:25:15
  Speaker 1: the music, Yet she shrinks not in fear. The widowed
• 1:25:19
  Speaker 1: wife sits by the body of her dead husband. She
• 1:25:21
  Speaker 1: is not afraid of the fire. Put away all fear
• 1:25:24
  Speaker 1: for this poor body. Sixty five, Oh brother, when I
• 1:25:30
  Speaker 1: was forgetful, my true Guru showed me the way. Then
• 1:25:33
  Speaker 1: I left off all rights and ceremonies. I bathe no
• 1:25:37
  Speaker 1: more in the holy water. Then I learned that it
• 1:25:40
  Speaker 1: was I alone who was mad, and the whole world
• 1:25:43
  Speaker 1: beside me was sane, and I had disturbed these wise people.
• 1:25:48
  Speaker 1: From that time forth, I knew no more how to
• 1:25:50
  Speaker 1: roll in the dust in obeisance. I do not ring
• 1:25:54
  Speaker 1: the temple bell, I do not set the idol on
• 1:25:57
  Speaker 1: its throne. I do not worship the image with flowers.
• 1:26:01
  Speaker 1: Is not the austerities that mortify the flesh, which are
• 1:26:03
  Speaker 1: pleasing to the Lord. When you leave off your clothes
• 1:26:07
  Speaker 1: and kill your senses, you do not please the Lord.
• 1:26:10
  Speaker 1: The man who is kind and who practices righteousness, he
• 1:26:14
  Speaker 1: remains passive amidst the affairs of the world, who considers
• 1:26:18
  Speaker 1: all creatures on earth as his own self. He attains
• 1:26:22
  Speaker 1: the immortal being. The True God is ever with him.
• 1:26:26
  Speaker 1: Kabir says, he attains the True Name, whose words are pure,
• 1:26:30
  Speaker 1: who is free from pride and conceit.
• 1:26:35
  Speaker 2: Sixty six.
• 1:26:36
  Speaker 1: The Jogi dies his garments instead of dying his mind.
• 1:26:40
  Speaker 1: In the colors of love. He sits within the temple
• 1:26:43
  Speaker 1: of the Lord, leaving Brahma to worship a stone. He
• 1:26:47
  Speaker 1: pierces holes in his ears. He has a great beard
• 1:26:51
  Speaker 1: and matted locks. He looks like a goat. He goes
• 1:26:54
  Speaker 1: forth into the wilderness, killing all his desires, and turns
• 1:26:58
  Speaker 1: himself into a eunuch. He shaves his head and dyes
• 1:27:02
  Speaker 1: his garments. He reads the Gita and becomes a mighty talker.
• 1:27:07
  Speaker 1: Gabiir says, you are going to the doors of death,
• 1:27:10
  Speaker 1: bound hand and foot. Sixty seven. I do not know
• 1:27:16
  Speaker 1: what manner of God is mine. The mullah cries aloud
• 1:27:19
  Speaker 1: to him. And why is your Lord death? The subtle
• 1:27:23
  Speaker 1: anklets that ring on the foot of an insect when
• 1:27:25
  Speaker 1: it moves are heard of him. Tell your beads, paint
• 1:27:29
  Speaker 1: your forehead with the mark of your God. And where
• 1:27:32
  Speaker 1: matted locks? Long and showy? But a deadly weapon is
• 1:27:35
  Speaker 1: in your heart? And how shall you have God? Sixty
• 1:27:40
  Speaker 1: eight I hear the melody of his flute, and I
• 1:27:43
  Speaker 1: cannot contain myself. The flower blooms though it is not spring,
• 1:27:49
  Speaker 1: and already the bee has received its invitation. The sky roars,
• 1:27:53
  Speaker 1: and the lightning flashes. The waves arise in my heart.
• 1:27:58
  Speaker 1: The rain falls, and my heart longs to my Lord,
• 1:28:02
  Speaker 1: where the rhythm of the world rises and falls. Whither
• 1:28:05
  Speaker 1: my heart is reached. There the hidden banners are fluttering
• 1:28:09
  Speaker 1: in the air. Kabir says, my heart is dying, though
• 1:28:13
  Speaker 1: it lives sixty nine. If God be within the mosque,
• 1:28:19
  Speaker 1: then to whom does this world belong? If Ram be
• 1:28:22
  Speaker 1: within the image which you find upon your pilgrimage, then
• 1:28:25
  Speaker 1: who is there to know what happens without hurry? Is
• 1:28:29
  Speaker 1: in the east, Allah is in the west. Look within
• 1:28:32
  Speaker 1: your heart, for there you will find both Karim and Ram.
• 1:28:36
  Speaker 1: All the men and women of the world are His
• 1:28:38
  Speaker 1: living forms. Kabir is the child of Allah.
• 1:28:42
  Speaker 2: And of Ram.
• 1:28:43
  Speaker 1: He is my guru, He is my peer seventy He
• 1:28:48
  Speaker 1: who is meek and contented, He who has an equal vision,
• 1:28:52
  Speaker 1: whose mind is filled with the fullness of acceptance and
• 1:28:55
  Speaker 1: of rest, He who has seen him and touched him.
• 1:28:59
  Speaker 1: He is free from all all fear and trouble. To him,
• 1:29:02
  Speaker 1: the perpetual thought of God is like sandal pastesmeared on
• 1:29:06
  Speaker 1: the body. To him, nothing else is delight. His work
• 1:29:10
  Speaker 1: and his rest are filled with music. He sheds abroad
• 1:29:13
  Speaker 1: the radiance of love, Kabir says, touch his feet. Who
• 1:29:18
  Speaker 1: is one, an indivisible, immutable, and peaceful, who fills all
• 1:29:22
  Speaker 1: vessels to the brim with joy, and whose form is love.
• 1:29:28
  Speaker 1: Seventy one, Go thou to the company of the good,
• 1:29:31
  Speaker 1: where the beloved One has his dwelling place. Take all
• 1:29:34
  Speaker 1: thy thoughts and love an instruction from thence let that
• 1:29:38
  Speaker 1: assembly be burnt to ashes where his name is not spoken.
• 1:29:42
  Speaker 1: Tell me how couldst thou hold a wedding feast if
• 1:29:45
  Speaker 1: the bridegroom himself were not there? Waver no more, think
• 1:29:50
  Speaker 1: only of the beloved. Set not thy heart on the
• 1:29:53
  Speaker 1: worship of other gods. There is no worth in the
• 1:29:56
  Speaker 1: worship of other masters. Kabir deliberates and says, thus thou
• 1:30:01
  Speaker 1: shalt never find the beloved. Seventy two. The jewel is
• 1:30:07
  Speaker 1: lost in the mud, and all are seeking for it.
• 1:30:10
  Speaker 1: Some look for it in the east, and some in
• 1:30:12
  Speaker 1: the west, some in the water, and some amongst the stones.
• 1:30:17
  Speaker 1: But the servant Kabir has appraised it at its true value,
• 1:30:20
  Speaker 1: and has wrapped it with care in the end of
• 1:30:22
  Speaker 1: the mantle of his heart. Seventy three. The palanquin has
• 1:30:27
  Speaker 1: come to take me away to my husband's home, and
• 1:30:30
  Speaker 1: is sent through my heart a thrill of joy. But
• 1:30:33
  Speaker 1: the bearers have brought me into the lonely forest, where
• 1:30:36
  Speaker 1: I have no one of my own, O bearers, I
• 1:30:39
  Speaker 1: entreat you by your feet, Wait but a moment longer.
• 1:30:43
  Speaker 1: Let me go back to my kinsman and friends, and
• 1:30:45
  Speaker 1: take my leave of them. The servant Kabir sings, o Sadu,
• 1:30:50
  Speaker 1: finish your buying and selling. Have done with your good
• 1:30:53
  Speaker 1: and your bad, for there are no markets and no
• 1:30:56
  Speaker 1: shops in the land to which you go. Seventy four, Oh,
• 1:31:01
  Speaker 1: my heart, you have not known all the secrets of
• 1:31:04
  Speaker 1: this city of love. In ignorance you came, and in
• 1:31:07
  Speaker 1: ignorance you return. Oh, my friend, what have you done
• 1:31:11
  Speaker 1: with this life? You have taken on your head the
• 1:31:14
  Speaker 1: burden heavy with stones, and who is to lighten it
• 1:31:17
  Speaker 1: for you? Your friend stands on the other shore, but
• 1:31:20
  Speaker 1: you never think in your mind how you may meet
• 1:31:23
  Speaker 1: with him. The boat is broken, and yet you sit
• 1:31:26
  Speaker 1: ever upon the bank, and thus you are beaten to
• 1:31:29
  Speaker 1: no purpose by the waves. The servant co Be asked
• 1:31:32
  Speaker 1: you to consider who is there that shall befriend you.
• 1:31:36
  Speaker 1: At the last, you are alone. You have no companion,
• 1:31:40
  Speaker 1: you will suffer the consequences of your own deeds. Seventy five.
• 1:31:45
  Speaker 1: The Vaders say that the unconditioned stands beyond the world
• 1:31:49
  Speaker 1: of conditions, O woman, what does it avail there to
• 1:31:53
  Speaker 1: dispute whether he is beyond all or in all? See thou,
• 1:31:57
  Speaker 1: everything is thine own dwelling place. Miss The pleasure and
• 1:32:00
  Speaker 1: pain can never spread there. There Brahm is revealed day
• 1:32:04
  Speaker 1: and night. There, Light is his garment, light is his seat.
• 1:32:09
  Speaker 1: Light rests on thy head. Kabir says the Master who
• 1:32:13
  Speaker 1: is true, He is all light. Seventy six. Open your
• 1:32:19
  Speaker 1: eyes of love and see him who pervades this world.
• 1:32:23
  Speaker 1: I consider it well, and know that this is your
• 1:32:26
  Speaker 1: own country. When you meet the true Guru, he will
• 1:32:29
  Speaker 1: awaken your heart. He will tell you the secret of
• 1:32:33
  Speaker 1: love and detachment, and then you will know indeed that
• 1:32:36
  Speaker 1: he transcends this universe. This world is the city of truth.
• 1:32:40
  Speaker 1: It's maze of paths enchants the heart. We can reach
• 1:32:44
  Speaker 1: the goal without crossing the road. Such is the sport unending,
• 1:32:48
  Speaker 1: where the ring of manifold joys ever dances about him.
• 1:32:52
  Speaker 1: There is the sport of eternal bliss. When we know this,
• 1:32:55
  Speaker 1: that all are receiving, and renouncing is over. Thenceforth the
• 1:32:59
  Speaker 1: heat of having shall never scorch us more. He is
• 1:33:02
  Speaker 1: the ultimate rest, unbounded. He has spread his form of
• 1:33:06
  Speaker 1: love throughout.
• 1:33:07
  Speaker 2: All the world.
• 1:33:09
  Speaker 1: From that ray which is truth, streams and new forms
• 1:33:12
  Speaker 1: are perpetually springing, and he pervades those forms. All the
• 1:33:16
  Speaker 1: gardens and groves and bowers are abounding with blossom, and
• 1:33:20
  Speaker 1: the air breaks forth into ripples of joy. There the
• 1:33:23
  Speaker 1: swan plays a wonderful game. There, the unstruck music eddies
• 1:33:28
  Speaker 1: around the infinite One. There in the midst the throne
• 1:33:32
  Speaker 1: of the unheld is shining. Whereon the great Being sits
• 1:33:36
  Speaker 1: millions of suns are shamed by the radiance of a
• 1:33:38
  Speaker 1: single hair of his body. On the harp of the road,
• 1:33:42
  Speaker 1: What true melodies are being sounded, and its notes pierce
• 1:33:45
  Speaker 1: the heart. There the eternal fountain is playing its endless
• 1:33:49
  Speaker 1: life streams of birth and death. They call him Emptiness,
• 1:33:53
  Speaker 1: who is the truth of truths, in whom all truths
• 1:33:57
  Speaker 1: are stored. There within him creation goes forward, which is
• 1:34:01
  Speaker 1: beyond all philosophy, for philosophy cannot attain to him. There
• 1:34:06
  Speaker 1: is an endless world, O, my brother, And there is
• 1:34:09
  Speaker 1: the nameless being of whom nought can be said. Only
• 1:34:13
  Speaker 1: he knows it, who has reached that region. It is
• 1:34:16
  Speaker 1: other than all that is heard and said. No form,
• 1:34:20
  Speaker 1: no body, no length, no breadth is seen there. How
• 1:34:24
  Speaker 1: can I tell you that which it is? He comes
• 1:34:27
  Speaker 1: to the path of the infinite, on whom the grace
• 1:34:29
  Speaker 1: of the Lord descends. He is freed from births and deaths.
• 1:34:33
  Speaker 1: Who attains to him. Kabir says, it cannot be told
• 1:34:38
  Speaker 1: by the words of the mouth. It cannot be written
• 1:34:41
  Speaker 1: on paper. It is like a dumb person who tastes
• 1:34:44
  Speaker 1: a sweet thing. How shall it be explained? Seventy seven, Oh,
• 1:34:50
  Speaker 1: my heart, let us go to that country where dwells
• 1:34:53
  Speaker 1: the beloved, the ravisher of my heart. Their love is
• 1:34:57
  Speaker 1: filling her picture from the well. Yet she theres no
• 1:35:00
  Speaker 1: rape wherewith to draw water. There the clouds do not
• 1:35:04
  Speaker 1: cover the sky. If the rain falls down in gentle showers,
• 1:35:08
  Speaker 1: O body less one, do not sit on your doorstep,
• 1:35:11
  Speaker 1: go forth and bathe yourself in that rain. There it
• 1:35:15
  Speaker 1: is ever moonlight and never dark. And who speaks of
• 1:35:18
  Speaker 1: one sun? Only that land is illuminate with the rays
• 1:35:22
  Speaker 1: of a million suns. Seventy eight. Kabiir says, Oh Sadu,
• 1:35:28
  Speaker 1: hear my deathless words. If you want your own good,
• 1:35:32
  Speaker 1: examine and consider them well. You have estranged yourself from
• 1:35:36
  Speaker 1: the creator of whom you have sprung. You have lost
• 1:35:39
  Speaker 1: your reason. You have brought death. All doctrines and all
• 1:35:43
  Speaker 1: teachings are sprung from him.
• 1:35:45
  Speaker 2: From him.
• 1:35:45
  Speaker 1: May grow know this for certain, and have no fear.
• 1:35:50
  Speaker 1: Hear from me the tidings of this great truth. Whose
• 1:35:53
  Speaker 1: name do you sing? And on whom do you meditate? Oh,
• 1:35:56
  Speaker 1: come forth from this entanglement. He dwells at the heart
• 1:36:00
  Speaker 1: of all things. So why take refuge in empty desolation?
• 1:36:04
  Speaker 1: If he place the Guru at a distance from you,
• 1:36:07
  Speaker 1: then it is but the distance that you honor. If
• 1:36:10
  Speaker 1: indeed the Master be far away, then who is it
• 1:36:13
  Speaker 1: else that is creating this world? When you think that
• 1:36:16
  Speaker 1: he is not here, then you wander further and further away,
• 1:36:20
  Speaker 1: and seek him in vain with tears. Where he is
• 1:36:23
  Speaker 1: far off, there he is unattainable. Where he is near,
• 1:36:27
  Speaker 1: he is very bliss. Kabir says, lest his servants should
• 1:36:31
  Speaker 1: suffer pain, he pervades him through and through. Know yourself, then,
• 1:36:36
  Speaker 1: o Kabir, for he is in you from head to foot,
• 1:36:40
  Speaker 1: sing with gladness, and keep your seat unmoved within your heart.
• 1:36:45
  Speaker 1: Seventy nine. I'm neither pious nor ungodly. I live neither
• 1:36:49
  Speaker 1: by law nor by sense. I'm neither a speaker nor hearer.
• 1:36:54
  Speaker 1: I am neither a servant nor master. I am neither
• 1:36:57
  Speaker 1: bond nor free. I'm neither attached nor attached. I am
• 1:37:02
  Speaker 1: far from none, I am near to none. I shall
• 1:37:05
  Speaker 1: go neither to Hell nor to heaven. I do all works,
• 1:37:09
  Speaker 1: yet I am apart from all works. Few comprehend my meaning.
• 1:37:14
  Speaker 1: He who can comprehend it he sits unmoved. Kabir seeks
• 1:37:19
  Speaker 1: neither to establish nor to destroy.
• 1:37:23
  Speaker 2: Eighty.
• 1:37:24
  Speaker 1: The true name is like none other name. The distinction
• 1:37:28
  Speaker 1: of the condition from the unconditioned is but a word.
• 1:37:31
  Speaker 1: The unconditioned is the seed, The conditioned is the flower
• 1:37:34
  Speaker 1: and the fruit. Knowledge is the branch, and the name
• 1:37:38
  Speaker 1: is the root. Look and see where the root is.
• 1:37:41
  Speaker 1: Happiness shall be yours. When you come to the root.
• 1:37:44
  Speaker 1: The root will lead you to the branch, the leaf,
• 1:37:47
  Speaker 1: the flower, and the fruit. It is the encounter with
• 1:37:50
  Speaker 1: the Lord. It is the attainment of bliss. It is
• 1:37:53
  Speaker 1: the reconciliation of the conditioned and the unconditioned. Eighty one
• 1:37:59
  Speaker 1: In the beginning, was he alone sufficient unto himself the formless, colorless,
• 1:38:05
  Speaker 1: and unconditioned being. Then was there neither beginning, middle, nor end.
• 1:38:10
  Speaker 1: Then were no eyes, no darkness, no light. Then were
• 1:38:14
  Speaker 1: no ground, air nor sky, no fire, water nor earth,
• 1:38:19
  Speaker 1: nor rivers like the Ganges and the Jumna, no seas,
• 1:38:23
  Speaker 1: oceans and waves. Then was neither vice.
• 1:38:26
  Speaker 2: Nor virtue scriptures.
• 1:38:28
  Speaker 1: There were not as the vaders and Puranas, nor as
• 1:38:32
  Speaker 1: the kuran Ka be uponders in his mind and says,
• 1:38:36
  Speaker 1: then was there no activity?
• 1:38:38
  Speaker 2: The Supreme Being.
• 1:38:38
  Speaker 1: Remained merged in the unknown depths of his own self.
• 1:38:42
  Speaker 1: The Guru neither eats nor drinks, neither lives nor dies,
• 1:38:47
  Speaker 1: neither has he formed line, color, or vesture. He who
• 1:38:51
  Speaker 1: has neither caste, nor clan, nor anything else, How may
• 1:38:55
  Speaker 1: I describe his glory? He has neither form nor formlessness.
• 1:39:00
  Speaker 1: He has no name, He has neither color nor colorlessness.
• 1:39:04
  Speaker 1: He has no dwelling place. Eighty two. Kabir ponders and says,
• 1:39:11
  Speaker 1: he who has neither caste nor country, who is formless
• 1:39:15
  Speaker 1: and without quality, fills all space. The Creator brought into
• 1:39:20
  Speaker 1: being the game of joy, and from the word om
• 1:39:23
  Speaker 1: the creation sprang. The earth is his joy. His joy
• 1:39:28
  Speaker 1: is the sky. His joy is the flashing of the
• 1:39:31
  Speaker 1: sun and the moon. His joy is the beginning, the middle,
• 1:39:36
  Speaker 1: and the end. His joy is eyes, darkness and light,
• 1:39:41
  Speaker 1: oceans and waves are his joy. His joy the Saraswati,
• 1:39:46
  Speaker 1: the Jumna and the Ganges. The Guru is won and
• 1:39:50
  Speaker 1: life and death, union and separation are all his plays
• 1:39:54
  Speaker 1: of joy. His play the land and water, the whole universe,
• 1:40:00
  Speaker 1: his play the Earth and the sky. In play is
• 1:40:03
  Speaker 1: the creation spread out. In play, it is establish'd the
• 1:40:08
  Speaker 1: whole world, says Kbir rests in his play, Yet still
• 1:40:13
  Speaker 1: the play remains unknown. Eighty three. The harp gives forth
• 1:40:19
  Speaker 1: murmurous music, and the dance goes on without hands and feet.
• 1:40:24
  Speaker 1: It is played without fingers. It is heard without ears,
• 1:40:28
  Speaker 1: for he is the ear and he is the listener.
• 1:40:32
  Speaker 1: The gate is locked, but within there is fragrance, and
• 1:40:36
  Speaker 1: there the meeting is seen. Of none the wise shall
• 1:40:40
  Speaker 1: understand it. Eighty four. The beggar goes are begging, but
• 1:40:46
  Speaker 1: I could not even catch sight of him. And what
• 1:40:49
  Speaker 1: shall I beg of the beggar? He gives without my asking,
• 1:40:54
  Speaker 1: Cabir says, I am his own. Now let that befall
• 1:40:58
  Speaker 1: which may befall.
• 1:41:01
  Speaker 2: Eighty five.
• 1:41:02
  Speaker 1: My heart cries aloud, for the house of my lover,
• 1:41:06
  Speaker 1: the open road, and the shelter of a roof are
• 1:41:08
  Speaker 1: all one to her who has lost the city of
• 1:41:11
  Speaker 1: her husband. My heart finds no joy in anything. My
• 1:41:16
  Speaker 1: mind and my body are distraught. His palace has a
• 1:41:19
  Speaker 1: million gates, but there is a vast ocean between it
• 1:41:23
  Speaker 1: and me. How shall I cross it? O friend? For
• 1:41:27
  Speaker 1: endless is the outstretching of the path. How wondrously this
• 1:41:31
  Speaker 1: lie is wrought. When its strings are rightly strung, it
• 1:41:35
  Speaker 1: maddens the heart. For when the keys are broken and
• 1:41:38
  Speaker 1: the strings are loosened, none regarded more. I tell my parents,
• 1:41:42
  Speaker 1: little laughter, that I must go to my lord in
• 1:41:45
  Speaker 1: the morning. They are angry, for they do not want
• 1:41:48
  Speaker 1: me to go, and they say she thinks she has
• 1:41:51
  Speaker 1: gained such dominion over her husband that she can have
• 1:41:54
  Speaker 1: whatsoever she wishes, and therefore she is impatient to go
• 1:41:58
  Speaker 1: to him.
• 1:41:59
  Speaker 2: Dear friend, lift.
• 1:42:00
  Speaker 1: My veil lightly now, for this is the night of love,
• 1:42:04
  Speaker 1: Kabir says, listen to me. My heart is eager to
• 1:42:08
  Speaker 1: meet my lover. I lie sleepless upon my bed. Remember
• 1:42:12
  Speaker 1: me early in the morning eighty six. Serve your God,
• 1:42:17
  Speaker 1: who has come into this temple of life. Do not
• 1:42:19
  Speaker 1: act the part of a madman, for the night is
• 1:42:22
  Speaker 1: thickening fast. He has awaited me for countless ages for
• 1:42:26
  Speaker 1: love of me. He has lost his heart. Yet I
• 1:42:29
  Speaker 1: did not know the bliss that was so near to me,
• 1:42:32
  Speaker 1: for my love was not yet awake. But now my
• 1:42:36
  Speaker 1: lover has made known to me the meaning of the
• 1:42:38
  Speaker 1: note that struck my ear. Now my good fortune is come.
• 1:42:43
  Speaker 1: Kabir says, Behold, how great is my good fortune? I
• 1:42:47
  Speaker 1: have received the unending caress of my beloved. Eighty seven
• 1:42:53
  Speaker 1: clouds thickened in the sky. Oh, listen to the deep
• 1:42:56
  Speaker 1: voice of their roaring. The rain comes from the east
• 1:43:00
  Speaker 1: with his monotonous murmur. Take care of the fences and
• 1:43:03
  Speaker 1: boundaries of your fields, lest the rains overflow them. Prepare
• 1:43:08
  Speaker 1: the soil of deliverance, and let the creepers of love
• 1:43:10
  Speaker 1: and renunciation be soaked in this shower. It is the
• 1:43:14
  Speaker 1: prudent farmer who will bring his harvest home. He shall
• 1:43:18
  Speaker 1: fill both his vessels and feed both the wise men
• 1:43:22
  Speaker 1: and the saints. Eighty eight. This day is dear to
• 1:43:27
  Speaker 1: me above all other days, For to day the beloved
• 1:43:30
  Speaker 1: Lord is a guest in my house. My chamber, in
• 1:43:33
  Speaker 1: my courtyard are beautiful with his presence. My longings sing
• 1:43:37
  Speaker 1: his name, and they are become lost in his great beauty.
• 1:43:41
  Speaker 1: I wash his feet, and I look upon his face,
• 1:43:44
  Speaker 1: and I lay before him as an offering my body,
• 1:43:47
  Speaker 1: my mind.
• 1:43:48
  Speaker 2: And all that I have.
• 1:43:50
  Speaker 1: What a day of gladness is that day in which
• 1:43:52
  Speaker 1: my beloved, who is my treasure, comes to my house.
• 1:43:56
  Speaker 1: All evils fly from my heart when I see my Lord,
• 1:44:00
  Speaker 1: my love has touched him. My heart is longing for
• 1:44:03
  Speaker 1: the name, which is truth. Thus sings Kabir, the Servant
• 1:44:07
  Speaker 1: of all servants eighty nine. Is there any wise man
• 1:44:12
  Speaker 1: who will listen to that solemn music which arises in
• 1:44:14
  Speaker 1: the sky, For he, the source of all music, makes
• 1:44:18
  Speaker 1: all vessels full fraught, and rests in fullness himself. He
• 1:44:22
  Speaker 1: who is in the body, is ever athirst, for he
• 1:44:25
  Speaker 1: pursues that which is in part, but ever there wells
• 1:44:29
  Speaker 1: forth deeper and deeper the sound he is this, This
• 1:44:33
  Speaker 1: is he fusing love and renunciation into one. Kabiir says, O, brother,
• 1:44:40
  Speaker 1: that is the primal word ninety To whom shall I
• 1:44:45
  Speaker 1: go to learn about my beloved? Kabiir says, as you
• 1:44:49
  Speaker 1: may never find the forest if you ignore the tree,
• 1:44:52
  Speaker 1: so he may never be found. In abstractions ninety one,
• 1:44:57
  Speaker 1: I have learned the Sanskrit language, so all men call
• 1:45:01
  Speaker 1: me wise. But where is the use of this? When
• 1:45:04
  Speaker 1: I am floating adrift and parched with thirst, and burning
• 1:45:07
  Speaker 1: with a heat of desire to no purpose? Do you
• 1:45:10
  Speaker 1: bear on your head this load of pride and vanity?
• 1:45:14
  Speaker 1: Kabir says, lay it down in the dust, and go
• 1:45:17
  Speaker 1: forth to meet the beloved, address him as your lord.
• 1:45:22
  Speaker 2: Ninety two.
• 1:45:23
  Speaker 1: The woman who has parted from her lover spins at
• 1:45:26
  Speaker 1: the spinning wheel. The city of the body rises in
• 1:45:29
  Speaker 1: its beauty, and within it the palace of the mind
• 1:45:32
  Speaker 1: has been built. The wheel of love revolves in the sky,
• 1:45:36
  Speaker 1: and the seat is made of the jewels of knowledge.
• 1:45:39
  Speaker 1: What subtle threads the woman weaves and makes them fine
• 1:45:43
  Speaker 1: with love and reverence. Kabir says, I am weaving the
• 1:45:47
  Speaker 1: garland of day, and at night, when my lover comes
• 1:45:50
  Speaker 1: and touches me with his feet, I shall offer him
• 1:45:53
  Speaker 1: my tears. Ninety three. Beneath the great umbrella of my king.
• 1:45:59
  Speaker 1: Millions of so uns and moons and stars are shining.
• 1:46:03
  Speaker 1: He is the mind within my mind. He is the
• 1:46:06
  Speaker 1: eye within mine eye. Ah, could my mind and eyes
• 1:46:10
  Speaker 1: be one? Could my love but reach to my lover?
• 1:46:13
  Speaker 1: Could but the fiery heat of my heart be cooled?
• 1:46:17
  Speaker 1: Kabiir says, when you unite love with the lover, then
• 1:46:21
  Speaker 1: you have love's perfection. Ninety four O Sadu. My land
• 1:46:27
  Speaker 1: is a sorrowless land. I cry aloud to all, to
• 1:46:31
  Speaker 1: the king and the beggar, the emperor, and the fakir,
• 1:46:34
  Speaker 1: whosoever seeks for shelter in the highest. Let all come
• 1:46:38
  Speaker 1: and settle in my land. Let the weary come and
• 1:46:41
  Speaker 1: lay his burdens here. So live here, my brother, that
• 1:46:45
  Speaker 1: you may cross with ease to that other shore. It
• 1:46:48
  Speaker 1: is a land without earth or sky, without moon or stars,
• 1:46:52
  Speaker 1: For only the radiance of truth shines in my lord's Daughterbau.
• 1:46:57
  Speaker 1: Kabiir says, my beloved brother nought essential save truth. Ninety five.
• 1:47:04
  Speaker 1: Came with my lord to my lord's home, But I
• 1:47:07
  Speaker 1: lived not with him, and I tasted him not, And
• 1:47:10
  Speaker 1: my youth passed away like a dream, and my wedding night,
• 1:47:14
  Speaker 1: my women friends sang in chorus, and I was anointed
• 1:47:17
  Speaker 1: with the unguents of pleasure and pain. But when the
• 1:47:20
  Speaker 1: ceremony was over, I left my lord and came away,
• 1:47:24
  Speaker 1: and my kinsman tried to console me upon the road.
• 1:47:28
  Speaker 1: Kabir says, I shall go to my lord's house with
• 1:47:31
  Speaker 1: my love at my side. There shall I sound the
• 1:47:34
  Speaker 1: trumpet of triumph. Ninety six, O friend, dear heart of mine,
• 1:47:40
  Speaker 1: think well, if you love indeed, then why do you sleep.
• 1:47:45
  Speaker 1: If you have found him, then give yourself utterly and
• 1:47:48
  Speaker 1: take him to you. Why do you loose him again
• 1:47:51
  Speaker 1: and again? If the deep sleep of rest has come
• 1:47:54
  Speaker 1: to your eyes, why waste your time making the bed
• 1:47:57
  Speaker 1: and arranging the pillows? Beer says, I tell you the
• 1:48:01
  Speaker 1: ways of love. Even though the head itself must be given,
• 1:48:05
  Speaker 1: why should you weep over it? Ninety seven. The Lord
• 1:48:11
  Speaker 1: is in me. The Lord is in you, as life
• 1:48:14
  Speaker 1: is in every seed, O servant, put false pride away
• 1:48:18
  Speaker 1: and seek for him within you. A million suns are
• 1:48:21
  Speaker 1: ablaze with light, the sea of blue spreads in the sky.
• 1:48:26
  Speaker 1: The fever of life is stilled, and all stains are
• 1:48:29
  Speaker 1: washed away. When I sit in the midst of that world,
• 1:48:34
  Speaker 1: hark to the unstruck bells and drums, take your delight
• 1:48:38
  Speaker 1: in love. Rains pour down without water, and the rivers
• 1:48:42
  Speaker 1: are streams of light. One love it is that pervades
• 1:48:45
  Speaker 1: the whole world. Few there are who know it fully.
• 1:48:49
  Speaker 1: They are blind, too hope to see it by the
• 1:48:51
  Speaker 1: light of reason, that reason which is the cause of separation.
• 1:48:55
  Speaker 1: The house of reason is very far away. Yes, it
• 1:49:00
  Speaker 1: is Kabir that, amidst this great joy he sings within
• 1:49:04
  Speaker 1: his own vessel. It is the music of the meeting
• 1:49:06
  Speaker 1: of soul with soul. It is the music of the
• 1:49:09
  Speaker 1: forgetting of sorrows. It is the music that transcends all
• 1:49:13
  Speaker 1: coming in and all going forth. Ninety eight the month
• 1:49:19
  Speaker 1: of March draws near Ah, who will unite me to
• 1:49:23
  Speaker 1: my lover? How shall I find words for the beauty
• 1:49:26
  Speaker 1: of my beloved? For he has merged in all beauty.
• 1:49:30
  Speaker 1: His color is in all the pictures of the world,
• 1:49:32
  Speaker 1: and it bewitches the body and the mind. Those who
• 1:49:36
  Speaker 1: know this know what is this inutterable play of the spring?
• 1:49:41
  Speaker 1: Kabir says, Listen to me, brother, There are not many
• 1:49:44
  Speaker 1: who have found this out. Ninety nine, own Naad, I
• 1:49:50
  Speaker 1: know that my lover cannot be far. When my lover wakes,
• 1:49:54
  Speaker 1: I wake. When he sleeps, I sleep. He is destroyed
• 1:49:58
  Speaker 1: at the root who gives pain to my beloved, where
• 1:50:01
  Speaker 1: they sing his praise.
• 1:50:03
  Speaker 2: There I live.
• 1:50:04
  Speaker 1: When he moves, I walk before him. My heart yearns
• 1:50:08
  Speaker 1: for my beloved. The infinite pilgrimage lies at his feet.
• 1:50:12
  Speaker 1: A million devotees are seated there. Kabir says, the lover
• 1:50:17
  Speaker 1: himself reveals the glory of true love.
• 1:50:21
  Speaker 2: One hundred.
• 1:50:23
  Speaker 1: Hang up the swing of love to day. Hang the
• 1:50:25
  Speaker 1: body and the mind between the arms of the beloved
• 1:50:29
  Speaker 1: in the ecstasy of love's joy. Bring the tearful streams
• 1:50:33
  Speaker 1: of the rainy clouds to your eyes, and cover your
• 1:50:36
  Speaker 1: heart with the shadow of darkness. Bring your face nearer
• 1:50:40
  Speaker 1: to his ear, and speak of the deepest longings of
• 1:50:43
  Speaker 1: your heart. Kabir says, Listen to me, brother, Bring the
• 1:50:47
  Speaker 1: vision of the beloved in your heart. End of Poems
• 1:50:51
  Speaker 1: of Kabir by Kabir, translated by Rabindranath to Gore. Recording
• 1:50:57
  Speaker 1: by Algae pug Perth, Western Australia.