Gandhi Comes Alive

Thou art the only refuge, Thou art the only one to be desired, Thou art the sole protector of the universe, Thou art self-revealed, Thou art the sole creator, preserver and destroyer of the universe, Thou alone art supreme, immovable, unchangeable.

Of all the fears, Thou art the chief, of all that is terrible Thou art the most terrible, Thou art the motion of all life, Thou art the holy of holies, Thou art the sole regulator of the mightiest places, Thou art the greatest among the great. Thou art the chief among all protections.

We think of Thee, we worship Thee, we bow to Thee as the witness of this universe, we seek refuge in Thee the sat, our only support, yet Thyself needing none, the ruler, the barque in the midst of this ocean of endless birth and death.

That which goes by the name of adversity is not such; nor is that prosperity which goes by that name. To forget God is adversity; ever to think of Him is prosperity.

Let him be whosoever he may be whether Vishnu or Mahadev, Brahma or Indra, Sun or Moon, Lord Buddha or Mahavir, obeisance be ever only to him who is free from the poisonous effect of desire and anger, who is filled with compassion for all life and who is purified by a perfectly virtuous life.

The face of truth is overlaid with a golden lid, O God, remove it so that I may see the true light.

O God, the Knower of all the ways, lead us along the right path so as to enable us to reach the goal; wrestle with our dark sins; we make obeisance to Thee again and again.

Both that which is good and that which is pleasing face man. A wise man will discriminate and will certainly prefer the good to the pleasing whereas the foolish one will prefer the pleasing thinking it to be profitable.

I shall tell thee in one word that state which all the Vedas establish, to which all the austerities are dedicated and desiring which devotees observe brahmacharya. It is Om.5

The sun does not carry its light there, nor the moon, nor the stars, not even lightning can penetrate there, how then can this fire? All of them derive their light from It and all this (universe) is lighted by Its splendour.1

Note by Gandhiji: "This should have been later. It is the translation of verse 14."

Those knowing ones who with austerities and faith live the forest life in peace begging for their food becoming sinless enter through the sunny gate that abode where dwells that well-known immortal changeless Being.

Regard the soul as the warrior, body as his chariot, reason as the charioteer, mind as the reins; they call senses horses, sense-objects meadows; wise men have said that the soul acts through the mind and the senses.

He whose reason is like an experienced charioteer and whose mind is under control like the reins crosses over safely and safely comes to the journey's end, the excellent abode of Vishnu.

Awake, arise, and learn wisdom from the wise. The sages say to traverse this way (through life) is as difficult as it is to walk along the edge of a razor.

Even as fire though always the same assumes different forms as it passes through different media, so does the indwelling spritt, though essentially always the same, appear different passing through different media

Even as the air though always the same assumes different forms as it passes through different media so does the indwelling spirit, though essentially always the same, appear different passing through different media.

Even as the sun which gives light to all the eyes remains un-affected by the external defects of these eyes so is the over soul dwelling in all that lives not affected by the, external woes of mankind.

Those wise men alone, not others, attain eternal happiness who feel dwelling in themselves that one all-controlling power which pervades all life and though one appears as many.

Those wise men alone, not others, attain eternal peace who feel dwelling in themselves that God who is the permanent essence among the impermanent, who is the life in all that lives and who though one fulfils the desires of many.5

Having realized (the impermanence of) the status to be obtained by works, a Brahmin should cultivate detachment. Stability cannot come from activity. To know that he should reverently approach a teacher who knows the Vedas and is intent on God.

To him thus come with due reverence, calm of mind brought under control, the wise teacher imparts divine knowledge whereby one really knows that permanent Being who is truth incarnate.

Pranav (Om) is the bow, the spirit is the arrow and Brahm[an] is the target; therefore one must shoot unerringly so that the spirit becomes one with Brahm[an] like the arrow (with the target).

When one realizes Godhead one's 4 heart is rid of difficulties, doubts vanish and works do not bind.

This eternal Brahm[an] is before and behind, is in the right and the left, is below and above, pervades everywhere, is the universe, is above all.

Self-realization comes always through truth, tapas (austerity), true knowledge and brahmacharya. Seekers who have become free from sins realize the immaculate refulgent spirit within themselves.

Truth alone triumphs, never untruth. That way which the sages whose purpose is fulfilled traverse, which is the way of the gods and where is the great abode of truth opens (for us) through truth.

This spirit is not attainable by the Vedic study or by feats of intellect or by attending discourses. It is attainable only by him who woos it. It reveals itself to such a one.

This realization is not possible for the weak or the indolent or those who resort to unmeaning austerities. But the soul of the wise man who remedies these defects enters the abode of Brahm[an].

All those who have well understood the meaning of life through Vedant and science, whose hearts are purified through sannyasa, being intent on the immortal, on death enter Brahmaloka and become free.

All those who have well understood the meaning of life through Vedant and science, whose hearts are purified through sannyasa, being intent on the immortal, on death enter Brahmaloka and become free.

Just as rivers rushing towards the sea leave their names and forms and merge in the sea, even so do wise men leave their names and forms and merge in the paramount divine Being.

He who knows that great Brahm[an] I becomes It. In his family no one ignorant of Brahm[an] is possible. He passes grief and sin. He becomes free from the bonds of the heart and becomes immortal.

He who knows that Brahm[an] which not reaching both speech and mind return, fears nothing. He does not burn thinking, 'Why have I not done this good thing? Why have I committed that sin?

A young man should have character, should be studious, full of hope, determination and strength. For him all this earth should be full of riches.

He may not witness dances, he may not attend meetings, gatherings and revel, he may not gossip, he should cultivate a love for solitude, he may not resent incorrect conduct by the teacher and his family, he may not engage in talks with women except as may be necessary, he should be gentle, calm, modest and determined, he should shun idleness, anger, envy; he should fetch a pitcherful of water for the teacher both morning and evening and fetch wood from the forest.

Soul-force is superior even to science, for one man having soul-force will shake one hundred learned men. When one has that force he is ready to go to a teacher, he serves him, then he becomes fit to sit near him, he ponders over what he has heard; he becomes wise, he does his duty, he has experience. The earth keeps its place through that force, the heavens retain their place through it, the mountains, the gods, mankind, the brute creation, birds, grass, plants, game, insects, moths, ants, etc., all life are sustained by that force. Therefore cultivate that force.

May the winds, the waters, the plant life, the evening and the dawn, the dust of the earth, the heavenly vault which is like father, the trees, the sun and the cows be a blessing to us.

One may not abandon one's faith for the satisfaction of a desire, or from fear or ambition, not even for saving one's life. Faith is permanent, happiness and unhappiness are fleeting things. The spirit is immortal, the result of its actions-the body-is evanescent.

Work done with knowledge and faith and in a prayerful spirit becomes most effective strength.

I bow to that God whom Brahma, Varuna, Indra and the Maruts adore with divine hymns, of whom the Vedic singers sing in the Vedas with the angas, the padas, the kramas and the Upanishads, whom the yogis see in their meditations with minds fixed on Him and whose end the devas and the asuras do not see.

Om! may God protect us, may He support us, may we make joint progress, may our studies be fruitful, may we never harbour ill will against one another. Om shanti, shanti, shanti.

Om! From untruth lead me unto truth, from darkness lead me unto light, from death lead me unto life everlasting.

I bow to thee, O God, who being almighty and having entered my heart, gives by His power life to the silent tongue, the hands, feet, ears, skin and other members of the body.

O Govind, dweller of Dwarika, Krishna, Thou beloved of the Gopis, O Keshav, dost Thou not know that the Kauravas have surrounded me?
O Lord, Thou Lord of Lakshmi, protector of Vraja, deliverer from affliction, O Janardana, save me [from] the ocean of misery in the shape of the Kauravas.
O Krishna, Thou great Yogi, soul and protector of the universe,
O Govind, deliver me lying hopeless in the midst of the Kauravas and seeking thy support.

Act righteously, never unrighteously; speak truth, never untruth; look far ahead, never shortsightedly; look above; never below.

Ahimsa, truth, non-stealing, purity and self-control, these, said Manu, are the common duty of all the four divisions.

Ahimsa, truth, non-stealing, freedom from passion, anger and greed, wishing the well-being and good of all that lives is the duty common to all the divisions.

Understand that to be religion which the wise, the good and those that are free from likes and dislikes follow and which is I felt in the heart.

Listen to the essence of religion and assimilate it through the heart: one should never do to others which one would not wish done to oneself.
That which has been said in countless books I shall say in half a verse: service of others is virtue, injury to others is sin.

The sun, the moon, the wind, the fire, the sky, the earth, the waters, the heart, the god of judgment, the day, the night, the evening, the morning and dharma itself are witnesses to man's actions, i.e., he can conceal nothing.

O foolish one, give up the desire for amassing wealth, make thy mind pure and free from desire, .satisfy thy mind with what thou may'st obtain through thy own labour.

Always believe that wealth is illth. It is simple truth to say that there is no happiness coming from its possession. It is known to all that rich people fear even their own children.

Shun desire, anger, greed, possession and ask thyself who am I'. Those foolish ones who don't strive for self-realization go to perdition.

In thee, me and others there is but one God who suffers us all; thou art angered for nothing. See thyself in all and everywhere, give up thy ignorance in the shape of differentiation.

Like the precarious drops on a lotus leaf this life is fleeting. Know this world to be full of disease, egotism and affliction.

PANDAV: I think reverently of the holy ones: Prahlad, Narad, Parashar Pundarika, Vyasa, Ambarisha, Shuka, Shaunaka, Bhima, Dalbhya, Rukmangada, Arjuna, Vasishtha, Bibhishana and other great saints.

KUNTI: O Krishna, no matter in what species I am born due o my actions, may my devotion to you grow in strength.

DRONA: O King, those who were killed by the Wielder of the Discus, the Lord of the three worlds, Janardana, have gone to the abode of Vishnu. For even the wrath of God is like his boon.

GANDHARI: O Thou God of gods, Thou alone art my all, mother, father, brother, friend, knowledge, wealth.

VIRATA: Ten thousand ten obeisances to the great God Krishna, Govind the benefactor of the cow, the Brahmin, the whole universe.
PRAHLAD: O Lord ! O Changeless One ! may my devotion unto Thee remain for ever constant, no matter where among the thousands of species I may take birth. May my love for Thee be pure and even as intense as the love of the worldly man for his sensepursuits and may it never fade from my heart ever intent upon Thee.
BHARADWAJA: Good fortune and victory, never defeat, attend upon those whose hearts are ruled by lotus-like Janardana.
MARKANDEYA: That moment or occasion when one does not think of Vasudeva means as much waste, loss, ignorance, folly, stupidity.
SHAUNAKA: Devotees of Vishnu needlessly worry over food and clothing. Surely He who sustains the whole universe is not going to neglect His devotees.
SANATKUMAR: Even as the waters dropping from the heavens are received into the ocean, so is the worship of the different gods received unto Keshav.

O Mukunda, grant that I may always say: O Vallabh, O Giver of boons, O Fount of Mercy, O Lover of devotees, O Destroyerof the wheel of birth and death, O Lord, O Thou with a serpentine bed, O Thou Refuge of the Universe.

O Mukunda! With head bowed down I ask of Thee only this that by Thy grace I may never from birth to birth lose sight of Thy lotus feet.
O God! I have no relish for dharma, nor for wealth nor yet for worldly enjoyments; let whatever is to happen happen as a result of my past actions; only this prayer I regard as of utmost importance: may my attachment to Thy lotus feet be unshakable.
O Thou Destroyer of hell! I do not care where my lot is to be cast, whether in heaven or on earth or in hell; only grant that I may ever think of Thy feet more beautiful than the lotus during the rains.

Vishnu becomes like a ship protecting men sailing on the ocean of birth and death, tossed to and fro as by the wind, by the pairs of opposites such as happiness and misery, borne down by the weight of guarding sons, daughters, wives and the like and sinking in the storms of violent passions.

O, my heart, you need not be afraid that you cannot cross this unfathomable and difficult ocean of birth and death; thy single-minded devotion to the lotus-eyed, hell-destroying God will surely save thee.
O Lotus-eyed One! with hands folded, head bowed, body moved, throat choked, eyes bathed in hot tears, may our life close ever drinking in the nectar in the form of the meditation of Thy lotus-like feet.
O Cupid! Get thee gone from my heart which is the seat of the lotus-like feet of Mukunda; thou art already scorched by the fire from Siva's eyes; why will you not remember the might of Vishnu's discus?
O thou wrong-headed fool! Why dost thou afflict with drugs this body which has hundreds of weak joints, which is liable to certain decay and which is subject to constant change? Drink in the one life-giving potion-the name of Krishna.

I touch the lotus feet of Narayana, I worship Narayana always; I take the holy name of Narayana, I remember the changeless essence called Narayana. O how passion deadens man's senses; for though he can take, he never does take any of the many names of God such as Ananta, Vaikuntha, Mukunda, Krishna, Govind, Damodar, Madhav.

O elephant-mouthed one, the chief of ganas by thinking on whom one attains salvation and who is a storehouse of knowledge and virtues, may Thy grace descend upon me; O merciful one by whose mercy the dumb speak, the lame ascend steep hills and who washes off all the scorching dirt of Kali-shower thy blessings upon me.

For those in want there is no other than Thou so merciful, so generous! What is the use of my carrying my wants to others? They appear to me as much in want as myself. Gods, men, sages, demons, serpents and others exercise sway only during Thy pleasure. The world, eternity, the four Vedas proclaim that Rama is the beginning, the end and the middle; Thine is the Kingdom. To ask of Thee is not begging. Thy devotee comes to Thee for Thy well-known nature; for hast Thou not taken under Thy protection stone, beast, trees, bird? O Thou, son of Lord Dasharatha, Thou hast turned beggars into kings, Thou art the refuge of the distressed. I am Thy slave. O merciful God, say if only once: "Tulsidas is Mine."

Thou art merciful, I am in distress; Thou art the giver, I am a beggar; I am a known sinner, Thou art the forgiver of mountains of sins; Thou art the help of the helpless and who can be so helpless as I?

There is none so afflicted like me, there is no deliverer like unto Thee; Thou art the creator, I am a little creature; Thou art the lord, I am a slave; Thou art father, brother, teacher, friend, all in all to me; if I have only faith, I know that there is much between Thee and me; may Tulsi somehow feel the protecting power of Thy holy feet.

When shall I conduct myself thus by the grace of the merciful Rama that I shall cultivate the nature of good and true men; that I shall be satisfied with whatever accrues to me in the ordinary course and shall expect nothing from anybody; that I shall carry out the resolution to serve others in thought, deed and word; that I shall not burn with the scorching fire of the unbearably harsh language of others when I chance to hear it; that I shall be free from pride and have a mind equipoised and not delight in narrating the defects of others and that I shall give up all anxiety about the body and will not be elated by happiness and downcast by misery?
Tulsidas declares: being steadfast along the foregoing path I shall attain the boon of unchangeable devotion.

O my soul! How foolish art thou, thou leavest the celestial waters of Ramabhakti and runnest after the mirage even as the chatak bird being thirsty mistakes a volume of smoke for a cloud but finds neither coolness nor water and damages its eyes into the bargain; or even as the hungry hawk seeing its own reflection through a glass floor falls upon it forgetting the injury done to its own face.
O merciful God, how long need I relate my misdeeds? Thou knowest the minds of Thy devotees.
Tulsidas says: Lord, think of Thy promise and deliver Thy servant from the insufferable misery.

O Lord! Hear this my prayer. Remove my ignorance which makes [me] cherish expectations of and faith in others rather than Thee. I want neither heaven nor good intellect, nor riches nor possessions nor greatness. I want an ever-growing devotion to Thee without expectation of reward. May Thy grace save me even as the tortoise its eggs from succumbing to the weakness of my irresistible evil nature; Tulsidas prays for deliverance from all egotism and
attachments of the body.

O Madhav, how can this bondage of infatuation be broken? Not even a million external remedies will remove the internal malady. No amount of fire underneath a cauldron will destroy the moon reflected in a cauldron filled with ghee. The bird living in the hollow of a tree will not be killed by cutting the tree (from above). Even so a mind devoid of disciplined thinking will never be purified by any external means. When the heart within is impure and full of evil passions, no amount of external cleansing of the body will purify it. Can the snake inside its mound be killed by destroying the mound? Tulsidas says that without the grace of God there is no clear discrimination and without it no one may hope to cross the deep ocean named the universe.

O Raghuvir, help of the distressed, to whom shall I take the tale of my great misery? My heart, O my God, is Thy abode, but many thieves have entered therein and although I am beseeching and imploring them to leave it, they are using unbearable force; ignorance, delusion, greed, pride, arrogance, anger, passion-all enemies of free knowledge are causing much trouble, O Lord, and thinking me to be helpless are crushing me, I am alone, the thievesare many, no one hears my cries; Lord, there is no escape from this either; O Lord of the Raghus, protect me. Tulsidas says: Listen, O Rama, thieves are looting Thy house; my great anxiety is lest they should bring discredit on Thee !

None is so generous in this world as Rama who is merciful to the distressed without requiring any service in return. There is no one like him. That state which even sages fail to attain after devotion and self-denial he bestowed upon the Vulture and Sabari and then thought he had not given much. The kingdom that Ravana got from Sivji after having offered his head Rama gave to Bibhishana as if it was nothing.
Tulsidas says: O my mind, if thou wouldst have the real good then worship Rama who out of the abundance of his grace will answer thy prayer.

Shun those people as enemies who are not devoted to Rama and Sita, be they ever so good friends. (For Him), Prahlad left his father, Bibhishana his brother, Bharata his mother, Bali his teacher, the women of Vraj their husbands and they all rejoiced (in their sacrifice).
A friend is desirable only so long as he is attached and devoted to Rama. What more need I say, what is the use of the eye-powder that destroys the eyes? Tulsi says: In my opinion, he who is devoted to the feet of Rama is in every respect my friend worthy of love and dear as life itself.

What should I do to be able to pray? I am afraid, for looking at my conduct I realize my defeat; I obstinately refrain from doing the things which make God merciful towards His devotees and I follow the path that leads me into the trap of misfortune and daily misery. I know that I should be safe if I gave myself in thought, word and deed to the service of fellow creatures but on the contrary I am vainly jealous when I see others happy. The Vedas, the Puranas and other scriptures proclaim the necessity of cultivating firmly the companionship of the good but my pride, passion and jealousy turn me away from them. I always delight in that which will lead me unto misery. Now tell me, O Lord! how may I be delivered from this misery? I can only be saved if Thou according to Thy nature will have mercy on me; Tulsidas has no other hope; how long shall he remain in this mire?

Raghunath knows what love is. He sets aside all other bonds and accepts only real love. Dasharatha expressed paternal affection by giving up life and made his fame immortal. But look at the greatness of Rama-he held the Vulture as superior to such a father. He even forgot his beloved Sita when he saw his friend Sugriva grief-stricken over the separation of his wife. Here was his brother lying senseless in the battle-field but he was thinking, at the time, of Bibhishana. Whether at home, or the teacher's house, or the home of friends or the father-in-law's, wherever he was treated, he never experienced the richness of those feasts as that of the wild berries provided by Sabari. When the sages begin to narrate His original nature they humbly acknowledge their inability to do justice to the theme and are happy to call themselves friends of the Bhil or take pride in calling themselves companions of monkeys. Tulsidas says: If thou, having known this nature and this love of Rama, hast not devotion in thine heart, then, O fool, thy mother in giving thee birth uselessly threw away her youth.

O Raghuvir, my shame is Thy shame. I am ever seeking Thy protection and Thou art noted as protector of the weak. I have heard it said of Thee that it is Thy promise that Thou wouldst save sinners. And I am an old sinner; take my ship ashore. To destroy the sin of Thy devotees and to remove their distress is Thy only task. Be merciful, O Lord, to Tulsidas, and give him the boon of Thy worship.

O Prince of the Raghus, wake up; the birds are singing in the grove. The moon will disappear presently, the chakravaka bird is off to meet her lord. The threefold breeze is gently blowing, the leaves are rustling. The morning sun is on the horizon, darkness of the night is gone. The bees are humming, the lotus has opened its leaf. Brahma and others are in meditation; the gods, common people and sages are singing hymns of praise. Thus when it was rising time Rama opened his eyes. Tulsidas is overjoyed to see the lotus face of Rama who gives valuables as gifts to the poor.

O Lord, my mind will not give up its waywardness. I try every day to control it but it will not change its nature. As a woman, although she recognizes the pains of labour, foolishly forgets them and goes to her foolish husband or as a greedy dog, even though it gets knocks on the head, meanly continues to visit the same haunts and is not ashamed, even so is this mind of mine willful and unconquerable, I own defeat in spite of various efforts. Tulsidas says: It will come under subjection only when God the inspirer of all takes it up in hand.

O Rama, he (Bibhishana) left family, fort Lanka, palaces and temples and hearing Thy name rushed to Thee for protection. Seated in his full court Ravana kicked him and the foolish one would not listen though he was warned again and again. Thou embracedst this Bibhishana as soon as he came to Thee and crowned him King of Lanka. As soon as he met Thee the insults of ages were wiped out. O Raghunath, friend of the friendless, Thou owned him knowing him to be helpless. Tulsidas says: He received the boon of the protection from and devotion to the Lord of the Raghus.

O my mind, worship the beneficent feet of Rama. From these feet issued forth the Ganga and was caught by Siva in his ample lock of hair. It was therefore named Jatashankari; it came for the good of the three worlds. Bharata treasured as a token of love the sandals bearing the imprints of these feet. The Bhil chief would not steer Rama's boat without being allowed to wash those feet. Saintly persons always worship these beneficent feet. The wife of the sage Gautama obtained salvation by the touch of those feet. Rama hallowed (with his feet) the Dandak forest and removed the distress of the rishis. (Yet strange to relate) this very Rama the lord of the three worlds ran after the golden deer. He gave the palm of victory to the monkey Sugriva, who was afflicted by the fear of his brother. Bibhishana, the brother of the enemy (Ravana), got the crown of Lanka through the touch of those feet. Siva, Sanak, Brahma, etc., also the thousand-mouthed serpent sing his praises but, says Tulsidas, his lips utter the praise of Hanuman the monkey.

I have spoiled everything hitherto but will do so no longer. By the grace of God the night is past, I am awake and shall no more go to sleep. I have the talisman in the shape of God's name; it shall not vanish from my heart. The beautiful and holy face of God is the testing stone. The gold of my heart shall be tested on it. My sense organs finding me without control have mocked me. I have now acquired self-control, they shall no more deride me. Tulsi says: My mind like the bee on the lotus shall lean on the lotus feet of Rama.

O my mind, what is the use of repentance after the occasion is gone? Having attained the difficult human status, devote thyself body, speech and heart to the feet of Hari. Sahasrarjuna, Ravana and others could not save themselves from the claws of all-powerful death. Thou triest to protect wealth and possessions saying this is mine, this is mine, but at last thou hast to go empty-handed. Know that wife, children, etc., constitute bonds of the flesh; do not be entrapped by them. O miser, they will all leave thee when thou diest, why not then be detached now? Be devoted to the Lord, O foolish one, and give up all false hope with all thy heart. Tulsi says: The fire of passion will never be quenched by the oil of indulgence.

O Madhav! there is none on this earth in every way so low, corrupt, beggarly and steeped in vice like me and I am in distress having left Thee, God, so merciful without cause, so friendly to the afflicted; why dost Thou not show mercy to me? It is not Thy fault, I know it is all of my doing. O Lord, thou gavest me a body through which I could know Thee but notwithstanding that I did not know Thee, The bamboo and the karil vainly blame the sandal and the spring (the one for want of scent and the other for want of leaves), being unworthy and unfortunate how could the one have scent and the other leaves? I am convinced that I am hard of heart in every way and Thou, O Lord, art tender. Tulsidas says: God! my bondage can be broken only by Thy mercy.

In the Kaliyuga Ramanama is the all-yielding tree. It is the destroyer of scorching miseries caused by bad times, pauperism, etc. Repeating the name purifies the mind and banishes misfortune. Valmiki and Shanker sing the virtues of taking the name whether correctly or with the letters transposed. It is well here and hereafter with those who are armed with the beautiful power (of the name). Tulsi says: I am able to live in the world peacefully by the power of the name, I have no anxiety whether I live or die.

Hail to Thee, O Rama, the Lord of Sita and deliverer from the feverish wheel of birth and death, protect Thy servant who is strickenwith fear. O Ruler of Avadh, God of gods, Lord of Sita, O God, Thy ward seeks Thy protection; Thou destroyer of Ravana with his ten heads and twenty arms, hast ridden this big earth of its great maladies. The crowd of devils who stalk abroad during the night are like so many fire-flies. The scorching splendour of the fire of Thy arrows has burnt them to ashes. Thou art the excellent ornament of this earthly system. Thou art the shining sun to dispel the deep darkness of the night of arrogance, infatuation and immense egotism. Cupid is hunting down the helpless people who will not give up greed and lust and who have lost the true path in the midst of self-gratification. O Lord, save them. People are afflicted with diseases and bereavement. This is the result of want of devotion to Thy blessed feet. Those who are not attached to Thy lotus feet have to go through the eternal wheel of life and death. Those who are not so devoted are ever helpless, sorrowful and miserable. Those who delight in Thy praise and who always like the company of wise and holy men have neither passion nor greed nor pride nor arrogance; prosperity or adversity are the same to them. It is for this reason that sages leaving aside dependence on yoga rejoice in becoming Thy servants. The holy people take vows, offer eternal devotion to Thee, with true hearts serve Thy lotus feet, regard alike insults or honours and thus contented roam about the earth. Thou art like the bee to the lotus hearts of the sages. O Thou steadfast and unconquerable warrior, I take Thy name, I bow to Thee Lord. Thou art the enemy of the misery of death and life cycle, infatuation and arrogance. Thou art the treasure house of virtues, Thou art the great seat of mercy; I always bow to Thee O Lord of Sita. O Son of Raghu remove this darkness of the pairs of opposites. O Lord of the earth, look at Thy helpless servants. O Lord of Lakshmi, I repeatedly ask of thee this boon: grant me everlasting devotion to Thy lotus feet and the company of holy men always.

There is no religion like the service of others, and O brother, there is no sin like doing evil to others. Since the Puranas and the Vedas proclaim that good and evil are to be found in our hearts, there is happiness where there is good and misery for certain where there is evil. Blessed is the king who walks along the right path, blessed is the Brahmin who will not swerve from the faith, blessed is the moment when one is in the company of the holy ones, blessed is the life that is devoted to the unbroken worship of God.
Lives of holy men are beautiful like cotton; though tasteless the fruit is white and durable. Those who bear the hardships of others and relieve them attain fame on this earth and are adorable. There is no doubt that one gets what one's heart is truly set upon. Nothing on this earth is difficult for him whose mind is saturated with the thought of serving others. It is the tradition of the Raghu clan handed down from time immemorial that they would stake their life rather than break the plighted word. Sins mountain-high cannot be heavier than untruth,can crores of 1 outweigh a mountain?
The sages proclaim and the Vedas and the Puranas witness that all good deeds depend for their merit on truth.
There is no one so helpless as I and there is none so merciful to them as Thou; therefore Thou jewel of the Raghu race, deliver me from this intolerable cycle of birth and death.

I bow to the lotus feet of the great Hari. Surdas says: I bow again and again to the feet of that merciful God whose mercy enables the lame to ascend mountains, the blind to see everything, the deaf to hear, the dumb to speak and the pauper to have people holding umbrella over him.

O Lord, keep me as Thou wilt. Thou knowest the happiness and the sorrows of the people; what need can there be for me to relate them. O God of mercy, sometimes I get enough to eat, other times I have to suffer pangs of hunger; sometimes I ride horses or stately elephants, other times I myself carry loads; Surdas says: O Lotus-eyed one, Ghanashyam, lovable God, may I be ever Thy servant, devoted to Thy feet.

O God, Thou removest the woes of the afflicted and comforteth the holy ones. Take Ajamil, the Vulture, the Hunter, which of them was a sadhu? Simply because the Prostitute taught a parrot Thy name Thou savedst her. Thou gavest a kingdom to Dhruva, Thou savedst Prahlad, for the sake of Thy devotees Thou built a bridge and reduced Lanka to ashes. A handful of raw rice pleased Thee, Thou wast satisfied with mere vegetable leaves. Thou thoughtst nothing of berries if they were half bitten or unripe or sour. When the alligator seized the elephant and Dushasana began to strip Draupadi naked and [she] called out Krishna, Krishna, Thou respondedst and (savedst the elephant) and multiplied Draupadi's clothing. Surdas the blind beggar knocks at the door, O Lord.

I have heard that Rama is the help of the helpless. I can produce the evidence of those saintly people who were helped by him in their adversity. So long as the elephant relied upon his own strength, his case was hopeless, but when in his helplessness he invoked the assistance of Rama, he responded when hardly his name was half pronounced. When Draupadi felt helpless, He felt the call in his seat and God having multiplied her clothing Dushasana grew tired of hopelessly trying to strip her naked. Man relies on his own strength or his austerities or the strength of his arms or fourthly his wealth. Surdas says that when a man has exhausted all his resources and invokes the name of God, His grace descends upon him.

I belong to my devotees-and they to me. O Arjuna, hear my promise, it can never be recalled; taking heed of my devotees' necessities, I rush to their assistance barefoot. I deliver my devotees whenever they are in difficulty. He who is against my devotees is against me. Having well considered your welfare, I am driving your chariot. My devotees' victory is my victory, their defeat is my defeat. Surdas says: God destroys with his Sudarshana those who come in the way of devotees.

Now it is my fixed resolve; keep Thou my honour, O Lord! Even as during the Bharat war Thou keptst Arjuna's honour by wearing Thy Sudarshana Chakra and driving Arjuna's chariot, Thou didst not let Thy devotee's honour be sullied or even as Thou keptst Draupadi's honour and didst not let her be stripped naked though Dushasana made repeated attempts till he was tired out, Thou didst multiply her saris; keep Thou Surdas's honour, he has no other protector; O Thou Lord of Lakshmi and Radha the daughter [of] Brikhbhan, he seeks Thy protection.

Who can be so crooked, bad or dissolute as I? I am so faithless that I have forgotten the very God who gave me this body. Even like the village dog I have been fattening myself and running after pleasures. I have given up the company of God's people and day and night slave for those who revile Him. Who can be a greater sinner than I, I am the chief among them. Surdas says: O God, listen, where is the resting place for a sinner like me?

O God, do not lay to heart my faults. Thou art called equiminded towards all. Thou canst save me if Thou wilt. One volume of water is called a river, another which contains dirt is called a drain but when they meet and become one they are called the Ganga. One piece of iron is used for worship, another in the hands of a thief for stealing, the paras makes no distinction and turns by its touch either to gold. Surdas says: this is all called the maya of Brahm[an].
Now, O Lord, save me and let not Thy promise go in vain.

I am pining to see God as the divine child (Krishna). I would love to see the lotus-eyed One and not being able to do so I feel miserable day and night. O Uddhav ! This child of Brindaban with the Philosopher's stone saffron mark on his forehead and a pearl necklace round his neck-he conquered our love and then forsook us. What do the people understand of the pangs of the forsaken ones, they will only laugh. Surdas says: O God, without seeing Thy face there is nothing left for me but to go to Kashi and seek deliverance by death.

The best tie is the tie of love. God partook of Vidura's leaves and left Duryodhana's dainties. He ate with relish the berries tasted by Sabari. His love prompted [Him] to serve the king for when Yudhishthira performed the royal sacrifice He served as a menial. Not minding His high status, He drove Arjuna's chariot. His love was so great for Brindaban that He danced with the Gopis. Surdas says: I am a wretch unworthy of such love; how much shall I praise Thee, O Lord?

O Gopal, I have danced away my life in self-indulgence. Desire and anger were my garment, passions were my garland, infatuation was my ankle-bells, backbiting was the sweet sounding tune, poisoned mind was the tabor, evil company was the step, insatiableness was1 the accompanying measure of various kind, maya was the waist-band, ambition was the mark on my forehead and I showed much cunning. So much so that I forgot all about time or place. Surdas says: O Nandalal, remove all this ignorance of mine.

Now is the thing known all over. Eternal devotion to God cannot be kept secret from anyone. That beautiful face is ever before my eyes. Try what I will that face is unforgettable. I am filled with that love. It is inseparable even as milk and water are. Surdas says: God who knows the hearts of us all knew those of the gopis.

O God, guard me against insult. Dushasana has held me by my hair and is molesting me and in the presence of the assembly wicked Duryodhana is intent upon stripping me naked. The five Pandavas are powerless to help me. Bhishma, Drona and Vidura are dumbfounded and silent. Now I have neither mother nor father nor son nor brother, Thou art my all. Merciful God then made her sari endless and the whole host of Duryodhana was defeated. Surdas says: When God appears as protector what need for his lambs to fear?

Although Putna administered poison (to Krishna) she attained salvation; the Vedas have sung in vain that man reaps as he sows. King Bali performed a hundred sacrifices and yet was tied up and sent to the nether world. King Nriga donated one lac cows and yet he was turned into a serpent. Friend Sudama was born a pauper and suddenly found himself in a golden palace. Surdas says: O God, strange are Thy ways, well have the Vedas said, 'not this, not this'.

O Lord, save me now. O Fount of mercy, there is no pathway in this ocean of the universe. Maya is its deep waters, ambition are the waves. Passion like the alligator is dragging me in deeper waters. The senses bite like fishes and there is a load of sin on the head. In my infatuation the feet are unsteady and get entangled in the seaweed. Animal passion, anger, desire like the winds toss me to and fro. Wife and children do not let me think of Thy name as my sheet-anchor. O Thou seat of Mercy, I am fatigued, powerless and distressed in this mid-ocean. O Lord, take me by the arm and pull me up to the shore.

O my foolish soul, thy life has been wasted; in thy pride thou hast dissipated thy life and forgotten the Giver of life. Having thought this earthly life beautiful like the semar flower thou hast forgotten thy true self. But as thou wast about to taste it, it was not, thou foundest nothing. What is the use now of thinking of the lost past? Thou didst not do thy duty whilst there was time. Surdas says: Thou didst not serve God and hadst to repent.

O Lord, save me this once; Thou art Lord of lords, Thou art named the Giver, and I am without luck, blind from birth, who can be more unworthy than I? Thou art the protector of the three worlds, I am Thy slave; Thou hast saved people both worthy and unworthy; be Thou gracious unto me. I am the chief among the fallen, sardar among the sinners, thousands of sinners put together hardly equal me, Ajamil is nothing compared to me. God Yama, having heard of me had the gates of hell even locked. There is now no room for me anywhere; remember Thou Thy promise (to such like me). O Lord of Lakshmi, Thou hast saved many a sinner, do not withhold Thy grace. Surdas will count Thee true when Thou hast saved him.

Open thy face, thou wilt see thy beloved. He is in everyone; therefore say nothing bitter of anyone. Do not brag about thy riches or youth; this case made of five elements will play false to thee (one day). Light up thy dark heart and do not move from thy purpose. Wake up in this temple for thou hast got the priceless treasure thy Lord. Kabir says: Let there be rejoicing for the Lord's voice is heard within.

O good man, natural meditation (lekf/k) is best. Ever since its hanifestation by the grace of God, it has waxed. Wherever I rander, it is a circuit (round a temple), whatever I do is for service, whenever I lie down, it is my prostration (before God). I worship to other god but God. Whatever I utter, it is God's name, whatever I hear is a remembrance of God. My eating and drinking re puja (worship), whether a home is established or it is destroyed is the same thing to me; I do not allow any other feeling to possess me. I do not shut my eyes nor stuff my ears, I do not porture the body. I open my eyes and delight to see God and contemplate His beauty. My mind is ever intent on Him; all corupt thought has left me. I am so much engrossed in the thought of Him that I think of Him whatever I am doing. Kabir says: This is the excellent life and I have sung of it; there is a state beyond misery and happiness, my mind is fixed on it.

When the soul is saturated with the Holy Spirit there is no need for speech. When a man finds a diamond he puts it in a safe and does not open it now and again to look at it. When here is doubt about the weight of a thing it is weighed but how should a thing in itself weighty need weighing? One who is intoxicated with love drinks it not in drops weighed in scales. When the swan reaches the divine lake, he does not wander about in search of lakelets. Thy Lord is within thee, why strain thy eyes to see Him outside? Kabir says: Hear O good people, I have found the Lord for the search.

We are not to stay here long, it is a foreign land (for us). The world is like a paper parcel which is reduced to pulp on a little water being poured on it or it is like a hedge of thorns in which we get entangled and die or it is like a meadow full of shrubs and grass which a fire destroys (in no time). Kabir says: Listen all ye good people, the only safety lies in seeking the protection of God.

O friend, my mind is fixed on a fakir's life. The happiness which one derives from meditation on God is not to be found in indulgence. Bear whatever befalls thee-good and evil; live in poverty. Let us live a life of loving service. It will be well to cultivate patience. When one goes about with a mere begging bowl and a staff, one has the whole world as one's kingdom. What is the use of pride when one realizes that the body is soon to be reduced to ashes? Kabir says: Listen O ye all good men, contentment is the pathway to self-realization.

O my soul, my dear friend, knowest thou not that one who is in love has no sleep; when thy bread of sorrow is butterless and dry, what need to judge whether it is tasty or tasteless? If thou hast tasted love, give it, O friend, having received thou canst not lose it. He for whom sleep has become irresistible does not think of a pillow or a mattress. Kabir says: Listen O good men, there is no wailing after complete self-surrender.

Be thou absorbed in God, let the world go its way. There is paper and there is black ink, let those who wish write or read. The elephant does not abandon its gait despite the barkings of dogs. Kabir says: Listen O ye good men, those who are intent upon evil will go their way.

Do not give way to self-deception but sing the praises of God; for eyes are given to see God, ears to hear words of wisdom, the mouth to sing His praises, hands to give in His name. Kabir says: Hear O ye good one, gold is (also) produced in mines (not merely dust and pebble)

Without the master, who can show the path? The way is terribly difficult. Doubt crosses the path like rivers gliding through mountainous regions and there is egotism like big boulders in the rivers. There are too passion and anger like two huge mountains on either side; ambition dogs the footsteps like a thief. And pride and vanity descend like rain from overhanging clouds; self-deception violently tosses one like the winds. Kabir says: Listen O ye good men, how can one traverse the path (without a master as guide)?

O Father, I will not give up Ramanama. I have nothing to do with the other lessons. The King sent Prahlad to school and he had many companions. He said: "Why do you teach me nonsense? Write on my slate Shri Gopal." This Shandamara duly reported and the King immediately sent for Prahlad to whom he said, "Leave thou the name of Rama. If thou wilt do what I tell thee I will set thee free." Prahlad replied, "Why vex me again and again. God made the ocean, the earth, the sky and the mountain. I swear by my guru that I will not give up Ramanama, you may burn me, you may bury me alive, you may kill me anyway you choose." On this the King was enraged, drew his sword and challenged Prahlad to show his deliverer. God in His might rose from the pillar of fire and with His paws killed the King. O Great One, God of gods, Thou becamest Narasinha for the sake of Thy devotee. Kabir says: I can fill pages with the stories of how He delivered Prahlad from many a danger.

This sheet (called body) is finely woven. What is its warp and woof? Of what is the thread made? Ida and Pingala (nerves invisible recognized by Hinduism) are respectively warp and woof. The sheet is woven with the Sushumna thread (one of the invisible nerves)-The eight-petaled lotus (at the navel) is the wheel. The sheet contains the five elements (earth, etc.,) and the three qualities (sattva, rajas, tamas). The Maker takes ten months to weave this sheet and the thread is well packed. Gods, men, even sages have to wear this sheet and it becomes dirty as soon as it is worn. The servant Kabir says: Although we wear this sheet with ever so much care, it has to be given up even as it is.1

1Note by Gandhiji: Kaka says the only possible meaning is: "Kabir says that he on the other hand wore it with such care that he was able to discard it without defiling it."

What is the use of taking pride either in this body or wealth? They vanish in the twinkling of an eye. A man builds a palace for himself and is often obliged to take refuge in the woods. On death, the bones will burn like faggots and hair like grass. Kabir says: O virtuous people, listen, when man dies, all his airy castles crumble to pieces.

O Brother, sing the praises of Rama, Govind, Hari. The effort requires no jap, tap or the like, nor does it involve any expense. Children, wealth, etc., promoting as they do a feeling of satiety, often lead one astray. Kabir says: He on whose lips is not the name of God has lived in vain.

O my soul, how shall I reason with thee? If thou wert gold I would melt thee to a liquid. If thou wert a horse I would bridle thee, put a saddle on thy back, ride thee and whip thee to action. If thou wert an elephant I would chain thy feet, ride thee and goad thee with the hook. If thou wert iron, I should secure an anvil and hammer thee and turn thee into wire. Kabir says: If thou wert wise I should give thee wisdom and lead thee onto the straight path and send thee to the abode of the immortals.

I have obtained the name of God as garland for my neck. My abode is in a little cot and there are five weak cot-bearers. The guru has given me the lock and key so as to enable me to open the door when I choose. Love is the garment which I wear and dance when I like in the city Kabir says: Listen O good men, there will be no return to this city again.

With fight in front a brave person will never flee and he will not be considered brave who flees in the face of danger. In the field of battle the fight has begun in right earnest and passion, anger, pride and ambition are the foes to be fought. Restraint, piety and contentment are one's companions and the sword in the shape of Ramanama is flourishing freely. Kabir says: True warriors will fight bravely, cowards will be conspicuous by their absence.

O God, I seek refuge in Thee. On seeing Thee, all my doubts have disappeared. Without my mentioning it Thou hast known my trouble. Thou hast made me remember Thee. My misery is gone and I am all happiness. Joyfully do I sing Thy praise. Thou hast taken me by the arm and pulled me safe out of the dark well of maya. Nanak says: The Lord has removed my bondage and brought me back though I had strayed away.

O good man, give up thy pride. Flee away from passion, anger, evil company. He to whom happiness and unhappiness, praise and blame are the same thing, who is neither elated nor depressed, knows the secret of life. Nanak says: O man, it is a difficult thing to be unaffected by praise or blame and to be intent only upon the true path; a few only know this through a true teacher.

O God, ever since I have had the companionship of the good, the distinction between mine and thine has disappeared. I deem no one as enemy or stranger. I am on friendly terms with everyone. From the good I have learnt to consider as good whatever comes from God. Nanak takes delight in finding that one God resides in all.

O my soul, dedicate thyself to God. Listen to His praises and sing them. Cultivate the company of the good and ever think of God; thus wilt thou be purified of sin. Remember, O friend, that time is biding its opportunity like a serpent with its mouth wide open to swallow thee. Nanak says: Time is fleeting, remember therefore thy God.

Why dost thou search for Him in the jungle? He is in thee always though unaffected by thee. Even as the fragrance abides in the flower or the likeness in the mirror so is God everywhere, always. O brother, look for Him within thyself. The guru teaches us that He is both within and without. Nanak says: O man, without knowing thyself the darkness of illusion cannot be dispelled.

O my soul, remember thy God, thy years are rolling by without His sacred name-man without Harinama is even like a well without water or a cow without milk or a temple without light or a fruit tree without fruit or body without eyes or night without the moon, or the earth without rain or a pundit without a knowledge of the Vedas. O good man watch thy desire, anger, pride and ambition and give them up. Nanakshah says: O God there is no one to befriend save Thee.

Why hast thou given up Ramanama? Thou hast not given up anger nor falsehood, why hast thou given up truthful speech? Being immersed in this false show why hast thou abandoned the original home? Thou hast treasured a cowrie, why hast thou neglected the ruby? Why hast thou given up remembering that which is the source of all happiness? Khalus says: Why wilt thou not trust God and leave body, mind and wealth?

All intentions came to naught. Neither was God worshipped nor more holy places visited. Time has thee in his grip. Wife, friends, children, chariot, wealth, kingdom of earth filled with riches and ryots and the like are useless; the one thing needful is the worship of God. Thou wanderedst much and wast defeated although thou reachedst man's estate. Nanak says: Why wilt thou not remember thy Maker even though it is time to appear in His presence?

I have obtained a jewel in the shape of Ramanama. The true guru gave me this priceless jewel and showed his great favour to me. I have obtained wealth for eternity, what though I have lost everything of this earth? This jewel cannot be used up by use nor can it be stolen by thieves. It increases greatly from day to day. In the vessel called truth with the true guru as the captain I have been able to cross the ocean of birth and death. Mira says: I have sung the praise of the Lord in great glee.

Such a birth does not come often. What do I know of the merit that has given me the human state ! This body appears to be growing moment by moment but it is also at the same time waning, and it takes no time to perish altogether even as the leaves of a tree do which once they are torn from their branch cannot be reattached. This ocean of birth and death is mighty and has strong terrible currents. But if a man would take meditation on God for a raft he can cross the ocean. The sages and great men have loudly proclaimed as they have gone, says Mira the servant of God, that man has but a few days on earth.

O my soul, touch the feet of Hari; they bring fortune, they are cool to the touch, soft as lotus and the touch removes the threefold affliction. The touch of these feet enabled Prahlad to attain Indra's status, gave Dhruva permanent stability, enabled Vishnu to rule the whole universe, gave the wife of Gautama her salvation, enabled Krishna to show his powers among the shepherd lads and to capture the Kali snake and to lift the mount Govardhana and thus humble the pride of Indra. The servant Mira says that the touch of those feet enables a man to cross the great ocean.

For me there is none else but Giridhar Gopal, let the whole world be witness. I have given up brothers, friends, and other relatives. In disregard of popular talk I sit in the midst of sadhus. I rejoice to see God's devotees and weep to see worldly people. I have reared the creeper of love with my tears. I have churned the curds, extracted from them the butter and thrown away the rest. The King sent me a poison cup which I drank with pleasure. Now does everybody know the story about me. Mira says: Come what may, I am intent upon God and God alone.

O mother, I have bought Govind. Some say He is cheap, some say He is dear. I have weighed Him. Some say He is to be found in the house, some say in the jungle, and some others say He is sporting with Radha. Mira's Lord is to be found in the cradle of love.

O my Ranaji, I must sing the praises of Govind. If the King is angry he is welcome to his capital but if God is angry where is one to flee? Rana sent a poison cup, I drank it as if it was nectar ; he sent a black snake in a box, I took it for God Saligram. Mirabai the love-stricken says: I want Krishna as my Lord and Master.

My mind is fixed on the guru's feet. I am ill at ease without those feet. Everything else is like a mirage, a dream. The ocean of birth and death has dried down and I have no anxiety about crossing it. Mira says: O my God, now is my inner sight opened.

O God, Thou deliverest. Thay servants from difficulties. Thou savedst. Draupadi's honour by extending her garment infinitely For They devotee Thou becamest man. Thou destroyedst Hiranyakashipu; didst not tolerate him. Thou savedst the sinking elephant and pulled him out of the water. Says Mira the servant and beloved of Giridhar:
Where there is grief there is the cry of distress (sent to heaven).

O God, make me Thy slave. I shall be Thy gardener and every day feast my eyes with the sight of Thee, I shall sing about the deeds of Govind in the groves and lanes of Brindaban. For service I shall have daily darshan and shall have as pocket money the memory of Thee; I shall get as estate intense devotion to Thee; thus will I have the three excellent things. My Lord has worn a peacock feather crown and a yellow dhoti; He has worn a garland of vaijanti flowers. He grazes cows in Brindaban and plays upon his pipe. I shall build me a lofty palace and have windows in it; through them I shall look at my Lord with my kusumbi (red) sari on. Among the inhabitants of Brindaban are to be found yogis doing yoga, sannyasis doing tapas, sadhus singing bhajans. Mira's Lord is deep and mysterious; keep thou thy patience-He appears to His devotees even at midnight on the banks of the Jamuna.

One who speaks ill of me is a hero for me. He works without pay. He is instrumental in enabling me to wash off my old sins. He renders me service without reward. He sinks and saves others. He is such a beloved fellow. O Rama, I pray for his long life. Dadu says: The vilifier is a benefactor in disguise.

Still does cruel life cling obstinately to the body. O my beloved God, I have been long separated from Thee. Four periods are like four cycles, the night is gone, the day has broken. O Thou Thief of my heart, where art Thou, though the promised time is past? O Thief I am looking out for Thee on the way but do not see Thee. Dadu says: Pangs of separation from one's beloved are like the pangs of the fabled chakor bird separated from the moon.

O God, Thou art sandal, I am as water, Thy sweet scent pervades everything; Thou art the cloud, I am the peacock of the forest looking for rain like the chakor bird for the moon; Thou art the lamp burning day and night, I am the wick; Thou art the pearl, I am the string, and we unite as does gold with 1. Raidas the devotee says: Thou art the Lord, I am the slave.

The original Hindi bhajan has "suhaga" meaning 'borax', a substance used to purify gold. Gandhiji has used the Gujarati word 'surokhar'.

O God, my mind is distracted, how shall I worship Thee? Thou seest me, I should see Thee, that were a sign of mutual love. Thou seest me but I do not see Thee, this is a state of a lost mind. Though Thou art in all always, yet have I not learnt to know Thee ! Thou art full of virtue, I am full of vice, I have not even acknowledged the debt owing to Thee. I am floundering between I and Thou, Thine and mine, how can I be saved? Raidas says: O God of mercy, hail to Thee, the only stay of the universe.

O dullard, why dost thou carelessly sleep away thy time, awake O man, awake. The yogis or voluptuaries or thieves keep vigil; likewise do beloved saints who are intent upon God. O brother, keep vigil like Prahlad and Dhruva and Dhruva got a permanent seat of honour, Prahlad got a kingdom. The soul is the traveller, the body is the hotel. How long shalt thou be attached to it? Thou hast but a night's stay in the hotel, on the day breaking thou hast to go, seek the company of the good, serve thy Master and thou shall be happy. Nitanand says: O proud man, worship Rama; only those who are fortunate know how to keep vigil.

A knowing man uses his knowledge at will. Just as a vessel moving in all directions is always guided by the polar star, even so does the knowing one although moving about on earth has his gaze fixed on the heavens; and just as the ice melts in water so does he attain his independence by merging himself in the divine. The condition is indescribable of him whose abode is where the beginning is unknown and the end never is and where neither the mind nor the speech can reach. This divine play is wonderful and incomparable. He who has known it from ancient times speaks as it were from the heavens. Akha says: Only a rare knowing one recognizes it.

O brother, the morning has broken. Wake up and remember thy Maker. What the true guru says comes after full deliberation; therefore beware, O brother. There is no one to befriend thee. There is no sister, no brother; for who will deliver thee when the god of death pronounces thy doom? Father, mother and others are relatives only for self. Apart from the remembrance of God there will be no company, thou wilt be alone. I seek refuge in the feet of Murari the cleanser from sin and deliverer from bondage. Sahajram says: Worship Rama, he will remove evil and grant happiness.

That ornament of Nanda's home, Yashoda's darling, Haladhar's brother, Radha's beloved is the giver of supreme happiness. He is all in all to the good people, He is the wealth of Siva and the Vedas and Puranas have sung of His greatness, He is greater than Indra, He is God of gods, He is Brahm[an] to Brahma, greaterthan the greatest. He is death to death, Lord among lords. He is beyond measure. Giridhari is the life of Nandadas and the darling prince to the villagers of Gokul.

To whom shall I bear ill will? God himself proclaims: "I am in everything and everyone and regard all equally, only I fear most my devotees". Shri Haridas says: By the grace of God I wander about daily fearlessly.

Let those who will, praise and those who will, blame, let them say what they like; I love Rama, come what may.
........1had a bundle and the water was deep. But Ramachandra became a tortoise and carried her on his shell. Even as He endows the sun and the moon with light, sustains the sky without pillars, makes stones to float on the sea, why will He not save His servants? Siva, Sanak, sages like Narad and others worship Him. Jasvant is the servant of Rama-his Lord from birth to birth.

Gandhiji has left the words " कमल " untranslated. Vide also "Letter to Premabehn Kantak", 28-9-1930.

In the world the saints do the greatest good. They lead us manifestly towards God and dispel our ignorance. They are kind to all and like God Himself assist us in our troubles. They are above the three moods and have no thought of physical comforts. They are different from the worldly men. Brahmanand says: The company of saintly people enables us to know God.

O man, fear God, how canst thou be indifferent? Do not be careless, be on thy guard whilst there is yet time and have the fear of God in thee-Do thy allotted task quickly, know that death is hovering about thee, do not pride thyself on thy beauty, for thy body will be reduced to ashes. Messengers of Yama will catch thee by the throat and make thee smart there. O man, worship thy Maker. Braj Kishore says: Cling to the feet of Hari and save thyself.

O Thou Protector of the universe, Ruler of its destiny, Abode of happiness and peace, Ocean of mercy, Friend of the poor, Destroyer of the pangs of pauperism, Everlasting, Whole, Unending, Beginningless, Perfect Brahma, Ancient of days, Refuge of the people, their Lord, Adored of then, Matchless, Indescribable, Beloved of the heart, Guardian of the three worlds, Mainstay of life.

Among fishes the Fish incarnation is the best; among self-restrained persons Ramachandra is the best; among lovers Krishna is the best; among the powerful Narahari; in hardness the Tortoise incarnation; in strength Varaha, the Boar; in elusiveness Vamana who put on a big body; among mountains the Golden Mount (Meru); among waters the Ocean; among lakes the Mansarovar; among rivers the Ganges; among birds the Garuda; among trees the Tree of fulfilment of desires; among monkeys Hanuman; among cities Ayodhya; among warriors Parashurama; among instruments the discus Sudarshana; among feminine strength Parvati the beloved of Shankara; among devotees prahlad; in love Radhika is the best. Thus has Kanhar made a garland of jewels for his neck.

O God, my friend, I ask of Thee this boon: do not forget me. I am dull-witted, know nothing, nor do I show any love for Thee. Thou never forsakest those whom Thou hast taken under Thy shelter; Thou wilt give me victory over Thee. I know that I have no merit to commend itself to Thee, on the contrary, I have terrifying shortcomings and O my Life, if Thou, knowing my shortcomings, wouldst give me up, I shall be undone. But I have a certain faith in me
that Thou wouldst not forsake me. It is Thy habit of old that Thou ignorest Thy devotee's blemishes. Thou art the friend of the poor, Thou art gentle of nature. I adore Thee. Premsakhi says: I do not know Thy mysteries, only I believe in Thee.

O Beloved, I seek refuge in Thee. I have neither means nor strength, nor wisdom. My sole faith is in the touch of Thy feet, O Lord. I am like the bitter fruit of low-lying ground, but Thou, Ocean of mercy, hast raised me high. I am but a poor child seeking Thy protection. O Lord do not forget me who am so helpless. O Beloved, keep Thou me believing me to be Thy slave. Premsakhi says: I ever stake my all on Thee.

O Star of my eyes, darling of Nanda, show Thy dear self to me. O Thou Friend of the distressed, Fount of mercy, Representative of all virtue, full of youth and of handsome appearance, I can no longer restrain myself. I am intent on seeing Thee face to face. Rasik says: In the hope of that happy meeting day and night I meditate on Thee alone.

O Divine Spirit, let me have a sight of Thee. By it I shall attain supreme bliss; by it shall the endless chain of birth and death be broken. For Thee I have resorted to austerities, penance and many ceremonies; how long am I to continue? Without Thee all these are useless, for the heart does not melt; some foolish ones hug action, others knowledge. The joy and the value of union with Thee neither of them knows. Thou art above them. Thou art and art not in all. In Thy perfection Thou art unique. Thy action is a mystery; Thou art both master and disciple. Though formless and indescribable, yet Thou art all forms. Thou alone knowest Thyself. The Vedas declare Thee to be unknowable. Thy servants sing Thy praises.

I have now become immortal, I shall not die. Why should I have to put on a new body when I have given up self-deception which is its cause. Desire and anger bind one in the world. These I shall destroy. From time immemorial, man has died, now I shall destroy time itself. Body is mortal; soul is immortal, it would revert to its original state. I shall do away with the mortal and become an inmate of the abode of the immortal. I shall cleanse myself and be pure. I have died many times because of my ignorance; now I shall be [free] from the pair of happiness and unhappiness. Anandghan says: Those who will not take shelter under the two-lettered name that is so near everyone will surely die.

All is Brahm[an]. Call it Rama or Rahman, Kanha or Mahadev, Parasnath or Brahma; pots are different but as earth they are one.Even so do we make imaginary differentiations; in essence Truth is one and indivisible. He who is restraint incarnate is Rama, he who is mercy incarnate is Rahim, he who puts an end to all work (by renouncing fruits) is Kanha, he who attains Nirvana is Mahadev, he who touches reality is Parasnath, he who knows himself is Brahm[an]. Thus, says Anandghan, I am spirit (not body) and am still.

O God, break my bondage. The alligator and the elephant fought in the lake, the latter was dragged deep down and when the elephant's cry of distress reached Thee, Thou left Thy pleasures to help him. For the sake of Draupadi Thou madest haste to reach her Thy help when the tyrant was pulling her garment in the midst of the assembly. The wife of Gautama Rishi attained salvation by the touch of Thy feet. The prostitute and Sabari too reached the same state (by the same devotion to Thee). O people, listen to the acts of the saints and praise God. Vidhuband who is pining for the sight of Thee says: O God accept me.

My reliance is on the celebrated promise of God. O God, my Master, I know nothing of service or Ramanama. Thou hast saved the elephant, the [vulture], the prostitute and the sinner Ajamil. I have sought Thy protection on the strength of this evidence of Thy mercy. Premanand says: O all-powerful and all-knowing Lord, save me or kill me.

If Thou wouldst see Him with each breath think of Him. Burn thy pride and smear thy body with its ashes; take up the broom of love and with it wipe out the distinctions of me and thee; reduce the notion of duality to dust and sprinkle it on thy prayer carpet; leave the carpet, break up the rosary, throw the sacred books in the river, seek the help of angels and be their servant; do not fast nor keep ramzan, do not go to the mosque nor make obeisances; break to pieces the water jar for prayer cleansing and drink the wine of the joy of union; eat and drink but never be off thy guard; enjoy thy intoxication1 The source here is indistinct. continuously; burn thy egotism. Be neither Mulla nor Brahmin; leave duality and worship Him alone. Shah Kalandar has proclaimed: say, 'I am He'. Mad Mansur says: My heart has known truth, that is the wine shop of the intoxicated, make that the object of thy visit.

Life in this world called beautiful garden is only for a short while; you will enjoy the spectacle for a few days only. O traveller, prepare for the march; residence on earth is short. When the great hakim Lukman was asked, "How long will you live?"-rubbing his hands in despair he replied: "Only a few days.,' After burial the angel of death said in the grave: you will sleep here only for a few days. O friends, you and I will have to separate in a few days. O tyrants, why do you oppress innocent people, your days are numbered. Nazir says: Remember the day of death; you cannot rely upon life but for a short while.

Yes, now Thou art the only King of my heart, Thou art my only Beloved. O Creator, now my meditation is solely upon Thy sacred feet day and night. My heart receives consolation only from Thee, Thy love possesses me. People generally consider me to be mad; everywhere Thy name is on my tongue. I have nothing to do with the pleasures of the world, Thy love is the only thing to please me, my heart's case I shall paint with Thy love; knowledge has united me to Thee; the prayer of Thy servant is that I may have nothing to do with Satan.

O God, Thy law is mysterious. Wherever the heart is set, there Thou art to be seen; with Thee there is neither temple nor mosque. Thou lookest only for a true heart in Thy seeker. Thou exhibitest the splendour of Thy love to him who has surrendered himself heart and soul to Thee. He who becomes enamoured of Thy divine qualities, takes all his colouring from Thee. He in whom there is still egotism left is like one who has lost his way and he is united to Thee who has lost his egotism. He who believes in Thee sees Thee face to face. It is like a beggar finiding a priceless pearl.

My boat is tiny and is laden with stones; eddies are tossing it from all sides and the helmsman is drunk and the boat is in midstream; there is whirlwind and on the top of it all rain is pouring in torrents. Giridhar poet says: O Lord be Thou the helmsman; let Thy mercy be the oar and let the boat reach the shore safe.

O good woman, put on thy best garments. Thou art to go to thy Lord. There the shroud will be of earth, the bed will be of earth and thou wilt be united to earth....Wash, bathe, dress thy hair; there is no returning from there.

He is a Vaishnava who identifies himself with others' sorrows and in so doing has no pride about him. Such a one respects every one and speaks ill of none. He controls his speech, his passions and his thoughts. May his mother be blessed. He is equidisposed towards all, has no desires, regards another's wife as his mother, always speaks the truth and does not touch other people's property. He labours neither under infatuation nor delusion and withdraws his mind from worldly things; he is intent on Ramanama; his body is his sacred shrine for pilgrimage; he is no miser and is free from cunning and he has conquered passions and anger. Narasaiyo says: His presence purifies his surroundings.

Know him to be a true man who takes to his bosom those who are in distress. Know that God resides in the heart of such a one. His heart is saturated with gentleness through and through. He receives as his only those who are forsaken. He bestows on his man servants and maid servants the same affection he shows to his children. Tukaram says: What need is there to describe him further? He is the very incarnation of divinity.

God is near indeed. He is within us. Yet we did not see Him in our lifetime. He pervades the three worlds, yet the world knew Him not. Fortunately saintly men appeared and we saw God. Ramdas says: Through that happy event we began to see God within ourselves.

O God, Thou Who art known to be an ocean of mercy, why hast Thou hardened Thy heart? For on the elephant's scream of prayer Thou ranst to his assistance; for the devotion of Prahlad Thou roaredst in the fiery pillar; for the piteous appeal of Draupadi Thy heart melted. Eknath says: By the grace of guru Janardana my mind is intent upon the feet of God.

O God, let me not be witness to desire for sin, better make me blind; let me not hear ill of anyone, better make me deaf; let not a sinful word escape my lips, better make me dumb; let me not lust after another's wife, better that I disappear from this earth. Tuka says: I am tired of everything worldly, Thee alone I like, O Gopal.

What can maya do to one who always remembers God? By listening to God's word, by laying it to heart and by meditating on
man's oneness with God, death ceases to frighten one. The great God Who is a fount of mercy and giver of boons blesses such a one. Amrit says: I therefore drink in nectar by always contemplating Oddhav's1 feet.

Note by Gandhiji:" Oddhav was Amrit's teacher"

O God, grant me love of companionship of the good. It brings forth lovely sprouts of internal bliss. O God by fully granting man's
lawful desires Thou satisfiest his heart's craving. Amrit says: O God, Thou sweetenst the end of Thy devotees.

Give thyself to devotion and merge thyself in God. Let people say what they like for this, thou shouldst store up overwhelming love. Be indifferent to praise or blame, leave off 'me and thee' give up all desire and devote thyself to desireless worship, abandon all vain imaginings and doubts; old age has crept over thee. Man's estate is difficult to reach, it will not come again for ages. Having understood this, seek out a teacher. Shivdini has no other determination; he has given himself body and soul to his teacher Kesarinath; for him the world has ceased to exist. Worship now God the friend of his devotees.

Who will lay by stores that are bound to perish? Why should one build houses, verandahs and storeys? The humble cottage is good enough; covering made of tattered rags is also good enough. I should eat with relish whatever it pleases God to give me from day to day. Amrit says: What is filled in the beggar's bowl gives all the relish one wants; it is such a joy.

Do not let thy time pass without the praise of God. Thou fearest the wheel of life as one fears a rope for a snake and thus preventest union between soul and the Maker. Do not put out the lamp of knowledge within. Weigh thy word so that it will be evidence of steady balanced judgment. Do not plough the sand and waste time by parading thy opinion. Having informed thy mind properly know the reality through the companionship of the good. Never commit thyself to anything till thou hast had experience. Sohira says: There is no alternation of night and day where there is the lamp of knowledge; without it thou maystn't even move the eyelid.

Blessed is that family and that country where servants of God take birth. God becomes their work and their religion. The three worlds become holy through them. Tell me who have become purified through pride of birth? The Puranas have testified like bards
without reserve that those called untouchables have attained salvation through devotion to God. Tuladhar, the Vaishya, Gora, the potter, Rohidas, a tanner, Kabir, a Momin, Latif, a Muslim, Sena, a barber, and Vishnudas, Kanhopatra, Dadu, a carder, all become one at the feet of God in the company of hymn singers. Chokhamela and Banka, both Mahars by birth, became one with God. Oh, how great was the devotion of Jani the servant girl of Namdev! Pandharinath (God) dined with her. Meral Janak's family no one knows, yet who can do justice to his greatness? For the servant of God there is no caste, no varna, so say the Vedic sages. Tuka says: I cannot count the degraded and the forsaken saved through God's grace. You may consult the sacred books if you would know them all.

If thou wouldst be a yogi, thou must attend to the necessary observances. Know that he who is slave to his tongue and sold himself to the goddess of sleep will never practise yoga. The candidate for yoga should be moderate in sleep and food and must not indulge in vain disputations. Make up thy mind thus to regulate thy food and all thy movements; practise internal concentration and then thou wouldst have internal peace. When thy mind is taken off external objects it will easily turn inward and be fixed even as a light protected from winds becomes steady and fixed.

Wherever I go, Thou art my companion. Having taken me by the hand Thou movest me. I go alone depending solely on Thee. Thou bearest too my burdens. If I am likely to say anything foolish, Thou makest it right. Thou hast removed my bashfulness and madest me self-confident, O Lord. All the people have become my guards, relatives and bosom friends. Tuka says: I now conduct myself without any care. I have attained divine peace within and without.

When one does not know, what is one to do so as to have devotion to Thy sacred feet? When will it so happen that Thou wilt come and settle in my heart? O God, when wilt Thou so ordain that I may meditate on Thee with a true heart? Remove Thou my untruth and, O Truth, come and dwell Thou in my heart. Tuka says: O Panduranga, do Thou protect by Thy power sinners like me.

To the servants of Vishnu there is no yearning even for salvation; they do not want to know what the wheel of birth and death is like.; Govind sits steadily settled in their hearts; for them the beginning and the end are the same. They make over happiness and misery to God and themselves remain untouched by them, the auspicious songs sing of them; their strength and their intellect are dedicated to benevolent uses; their hearts contain gentleness; they are full of mercy even like God; they know no distinction between theirs and others'. Tuka says: They are even like unto God and Vaikuntha is where they live.

How now shall I describe (the praises of the good); my speech is not enough (for the purpose). I therefore put my head at their feet. The magnet leaves its greatness and does not know that it may not touch iron. Even so good men's powers are for the benefit of the world. They afflict the body for the service of others. Mercy towards all is the stock-in-trade of the good. They have no attachment for their own bodies. Tuka says: Others' happiness is their happiness; nectar drops from their lips.

Saintliness is not to be purchased in shops nor is it to be had for wandering nor in cupboards nor in deserts nor in forests. It is not obtainable for a heap of riches. It is not in the heavens above nor in the entrails of the earth below. Tuka says: It is a life's bargain and if you will not give your life to possess it better be silent.

He is a devotee who is indifferent about body, who has killed all desire, whose one object in life is (to find) Narayana, whom wealth or company or even parents will not distract, for whom whether in front or behind there is only God in difficulty, who will not allow any difficulty to cross his purpose. Tuka says: Truth guides such men in all their doings.

The essence of the endless Vedas is this: Seek the shelter of God and repeat His name with all thy heart. The result of the cogitations of all the Shastras is also the same; Tuka says: The burden of the eighteen Puranas is also identical.

This heart of mine is determined that for me now there is nothing else; I meditate on Panduranga, I think of Panduranga, I see Panduranga whether awake or dreaming. All the organs are so attuned that I have no other desire left. Tuka says: My eyes have recognized that image standing on that brick transfixed in meditation unmoved by anything.

What though I get nothing to eat and have no progeny? It is enough for me that Narayana's grace descends upon me. My speech gives me that advice and says likewise to the other people -Let the body suffer, let adversity befall one, enough that Narayana is enthroned in my heart. Tuka says: All the above things are fleeting; my welfare consists in always remembering Gopal.

He who becomes enraged at the touch of a Mahar is no Brahmin. There is no penance for him even by giving his life. There is the taint of untouchability in him who will not touch a Chandal. Tuka says: A man becomes what he is continually thinking of.

Let the body persist or perish, my heart must be fixed on Panduranga. I swear by Thee O Pandharinath that I shall never let go
the hold of Thy feet. On my lips must be Thy name, in my heart everlasting devotion to Thee. Namdev says: O Keshav such is my vow but it is for Thee to make it good.

Merit consists in doing good to others, sin in doing harm to others. There is no other pair comparable to this. Truth is the only religion (or freedom); untruth is bondage, there is no secret like this. God's name on one's lips is itself salvation, disregard (of the name) know to be perdition. Companionship of the good is the only heaven, studious indifference is hell. Tuka says: It is thus clear what is good and what is injurious, let people choose what they will.

This is my last prayer, O saintly people listen to it: O God, do not forget me; now what more need I say, Your holy feet know everything. Tuka says: I prostrate myself before Your feet, let the shadow of Your grace descend upon me.

O God, grant only this boon. I may never forget Thee; and I shall prize it dearly. I desire neither salvation nor riches nor prosperity; give me always company of the good. Tuka says: On that condition Thou mayest send me to the earth again and again.

O Thou Dweller in my heart, open it out, purify it, make it bright and beautiful, awaken it, prepare it, make it fearless, make it a blessing to others, rid it of laziness, free it from doubt, unite it with all, destroy its bondage, let Thy peaceful music pervade all its works; make my heart fixed on Thy holy lotus feet and make it full of joy, full of joy, full of joy.

Endless stream of joy flows eternally, ancient music sounds in the boundless sky, innumerable suns, moons and stars rise. That matchless King of kings shines in all his glory in the whole universe. A crore hearts of devotees astonished, motionless, speechless bow their heads before the feet of the Almighty.

Thou art Brother, Thou art Lord, day and night Thou art mine, Thou art my happiness, Thou my peace, Thou the way immortal, Thou art the Abode of joy, unite me to Thee, remove sorrow, the touch of Thy feet quenches all agony, O Thou boundless shelter of the distressed!

In one prostration O Lord, Thou givest rest to all Thy creatures in Thy world.

Note by Gandhiji: "These Bengali verses of the Poet have been authoritatively translated and so the renderings so far made here should be corrected and replaced by the authoritative versions."

On this globe worship of God is the greatest thing, there is nothing like it even in the heavenly world. By acquiring merit one reaches only paradise from there to come again to earth in the end. But men of God ask not for salvation; they desire to be born again for everlasting service, praise and singing and to meet God face to face. Blessed are the parents of him who being born on India's earth has praised God for he has fulfilled the purpose of his birth. Blessed be Brindaban and the deeds performed therein, blessed be the inhabitants of Vraj for all the eight great siddhis are at their disposal and they can have salvation for the asking. The relish of that joy is known to Shankar or to the Yogi Shukadevji as also somewhat to the maids of Vraj, says Narsaiyo, who enjoys himself in the sunshine of His presence.

We should forsake him who dissuades us from taking God's name; we should worship God with all our mind, speech and deed. For doing this we should (if necessary) leave caste, family, mother, father, sister, son, wife, even as the snake discards his skin. Prahlad left his father but would not give up God's name, Bharata and Shatrughna gave up their mother but never Rama. Rishis' wives gave up their husbands for the sake of God. Thereby they not only lost nothing but gained all the four ends. Narsaiyo says: The women of Vraj gave up their all for the sake of Vitthal and sported with the Lord.

O Good man, remember God and give up thy egotism, think of the source from which thou hast come. What art thou and what dost thou cling to? Without understanding (the root of things) thou sayst 'this is mine, that is mine' but if thou wilt use thy judgment thou wilt observe that the body is not thine for try what thou wilt, thou canst not keep it (for ever), it is bound to perish. When this body perishes there will be many more new ones and thy wife, children and others will deceive thee. Thou thinkest always of wealth and that is the greatest stumbling block in thy way. Thy lord is near thee and thou dost not know Him, thou hast lost thy chance and wasted thy time. Thou art in deep sleep and suffocated; why wilt thou not listen to the words of the sages and wake up? Narsaiyo says: It is a matter of shame thou wilt not wake up, if thou only wilt, thy age-long desires will abate.

Throughout the whole universe Thou alone art; Thou appearest as many, taking diverse forms. Thou art the informing Being in the material body. Thou art the essence of light, Thou art the word of the Vedas in the void, Thou art the air, water, earth. O Lord, Thou spreadest out high up in the trees, similarly having created a multitude of forms and a variety of tastes from One Being Thou hast become many. The Vedas declare and the other Shastras bear witness that there is no distinction between a nugget of gold and a gold earring; when it undergoes shapes, it wears different appearances and different names but in reality it is all gold. Thou art the seed in the tree and Thou art the tree from the seed and from this phenomenon one sees change in form. Narsaiyo says: This is all a matter of the mind but if I worship Thee in true faith Thou wilt appear as Thou art.

As long as the secret of the soul is not known, all practices are useless; thy life as a human being has passed away uselessly like the rains out of season. What though thou bathest daily and performest worship and dost service in the temples, what though thou givest alms staying in thy own house, what though thou adoptest long hair, smearest thy body with the sacred ashes. What though thou hast removed thy hair, performest austerities and visitest holy places, what though thou takest the rosary and takest His name; what though thou markest the sacred mark on the forehead and keepest the tulsi1 leaf, what though thou drinkest the Ganges water; what though thou canst recite the Vedas and knowest the grammar and pronouncest correctly; what though thou knowest the tunes and their effect; what though thou knowest the six systems and the permutations and combinations of letters. All these are devices for finding the wherewithal for one's support if thou hast not known the soul of souls. Narsaiyo says: Thou hast wasted the priceless human heritage if thou hast not known the secret of the universe.

It is useless to sorrow over what God ordains. Without His will we cannot move a blade of grass. If we do fuss about things, what is left over is a legacy of sorrows. It is ignorance that prompts one to say 'I have done this', even as a dog under a cart fancies himself shouldering the weight of the cart. A few yogis only know that the whole universe depends upon Him. If a man could dispose things, he would root out all enemies and have only friends, he would have no kings and no beggars, he would plant on every house flags betokening (limitless possession of wealth). Even as a creeper gives in its season leaves, fruit and flowers so does man receive what is his due in due time; a foolish man only will therefore resort to vain cogitations. Often does man write much and fails to say the right thing. People worship what they like and they seem to believe whole-heartedly that theirs is the only true belief. But Narsaiyo says with folded hands: Consider wordly happiness to be vain; everything is nothing without Krishna; I want my God from birth to birth.

As I awake I see no world, the world was a conglomeration of enjoyments perceived in the dream-land. The joys are all transformations of mind and its sports are identical. Life is but the sport of Brahm[an]. The five elements spring from Parabrahm[an] and they cohere (through His will). The flowers and the fruit are of and from the tree, the branch is not separate from the stem. The Vedas declare and the other Shastras bear witness that1... Life springs from Siva's will. He has devised the fourteen worlds. Narsaiyo says: Many a saint has found salvation through realizing 'Thou art That'.

Note by Gandhiji: "For this verse see 107 of which this is an exact repetition."

O lazy man of poor wit, contemplate God so that the miseries of life may be alleviated. By engaging in any other pursuit, thou wilt gain nothing. God of Death will fool thee by leading thee into snares. All the good flows from dedication to the feet of Shrikrishna; there is immeasurable bliss in seeking that shelter. Regard all other things as useless and treasure Krishna's name in thy heart. Put away infatuation at a safe distance and rest before the feet of Hari. Do not turn away when the real thing is brought to thy notice. O fool, thou hast built castles in the air; know that they are without any foundation. The world praises those who weave into their acts the qualities of the Deity. Poor Narsaiyo dedicated himself to God; he considers nothing comparable to the praise of God.

This temple is worn out and the dweller is yet young. This body, O dweller, is tottering, the teeth are gone, only the gums are left. Thou art attached to the body but thou hast flown and the body remains. Mira says: O God (this being the condition), may I love Thee and drink in Thy love.

I will not forget Hari who is in my heart. I had gone to the Jamuna to fetch water and on the way I found that priceless Lord. In passing through Brindaban I fell at Thy feet. Thou hadst worn saffron-colour dhoti and embroidered frock, Thou hadst saffron mark
painted on the forehead; Thou hadst a peacock-feathered crown and rings in Thy ears; Thou wast playing on the flute. Mira says: What need is there to describe Him further? I have surrendered my all to Him who is my Lord and Master.

Do not utter anything else than Radhakrishna. Do not take the bitter leaf when thou hast sugar-cane in front of thee; do not take
shelter under the light of the firefly when thou hast the sun and the moon before thee; do not take lead in the place of jewels like
diamonds and rubies. Mira says: I have given my all against Giridhar (God).

O dear Lord, I love Thy face; as soon as I saw Thy face, the world became useless to me and my mind became detached from it. The happiness that the world gives is like a mirage, one should move about deeming it of no account. Mirabai says: Blessed Lord, my only hope is in Thee and I consider myself fortunate (in that I have seen thee face to face).

Thou hast not yet become a devotee of God; what is thy pride based on? Thy heart does not swell with joy to see men of God, it does not melt to sing God's praises. Thy desires have not abated, thy eyes are red with anger, thou wilt be a true Vaishnava if thou canst draw another towards thee, thou art nothing so long as thy contact does not influence one for the better, thou art not pained to see others in pain, thou dost not hesitate to speak ill of others, thou hast no true love for Vitthal (God) , thou art not ashamed of repeating 'I, I'. Thou hast no liking for serving others, thou canst not give up selfishness, thy acts don't accord with thy speech, when challenged thou deniest thy speech(?); thou hast no relish for prayer, thou hast no faith in Hari (God), so long as thou hankerest after the world, the world is thy master and thou its slave; if thou wilt master thyself thou wilt find, the true thing Daya says: Whether thou likest it or not, I must say what is true.

O God, such as I am, I am Thy servant. O Ocean of Mercy, take me by the hand, Thou art companion in distress, Thou art protector of the fallen, Thou dost not dismiss from thy presence the wretch who seeks Thy protection no matter how much sunk he may be in sin. O Thou deliverer, Thou shieldest Thy devotees who may be tempted to do wrong, Thou givest fortune to the unfortunate and O Giver of boons, Thou givest capacity and satisfaction, O good Lord, Thou makest crooked straight even when human endeavour has failed. O God who deliverest from misery, Thou washest the sins of the undeserving sinner, Thou protectest Thy devotees without their asking, Thou reckonest their faults as merit, Thou removest the difficulties of those who invoke Thy aid, Thou dost not distinguish between the great and the small, Thou art the help of the helpless, Thou knowest the aches of men's hearts, Thou art the friend of the afflicted, Thou sufferest, Thou takest away fear from men and Thou overlookest blemishes, Thou art the Lord of all, the Soul of souls, Thou alone art independent, Thou art the beloved of Pritam, Thou art the guardian of Thy servants, Thou art my Rock.

You may call to mind the sages of all the four yugas and you will find that no one saw God without much pain and tribulation. Brave men have great regard therefore for the devotees of Vishnu, only the cruel-hearted are against devotion. Dhruva, Prahlad, Bhishma, Bali, Bibhishana, Vidura, Kunti's sons, Vasudeva, Devaki, Nand, Siva, the devotees of Vraj, all these pillars of devotion had to suffer tribulation. Again Nala, Damayanti, Harishchandra, Taramati, Rukmangada, Ambarish, Narasinha Mehta, Jayadeva, Mira, all these seekers had to go through purgatory before they tasted real happiness, Vyasa had his troubles both mental and physical, so had Tulsi and Madhav. The world carps at the asceticism of Siva; Sita, who was like mother of the universe had to undergo the fiery ordeal. The world bows to her for she suffered though sinless. Even those saints who have burnt all the past, present and future acts have the fear of suffering. It is God's mystery inexplicable. One can only say such is His will. After all virtue and vice are products of man's imagination; the world dances to the tune of Krishna. Dayaram says: Without the will of the Beloved not a blade moves but the weak mind is under hallucination of 'I did it'.

Returning again and again to the world, aeons have passed away. O God, now the limit is reached, take Thou me by the hand, scorched by the three agonies I have flown to Thee for protection, cool down the fevers. I entreat Thee, O Thou Fount of Mercy, let Thy blessed feet be my abode of refuge, let Thy merciful glance burn up my sins. If Thou wilt look at my sins, Thou wilt cease to be paramount Lord. How [can] a ruby be compared to ®çSççíìçÇ , I am a slave, Thou art Master, Thou wilt therefore be generousto me Thy slave? Full of hope I have come before Thee, eternal God, knowing Thee to be all-powerful. O Thou upholder of dharma how can I leave Thy door in disappointment? Make me Thine own, don't say nay to me. O Thou Deliverer, listen the prayer of one so helpless as I am. Look at me but once and fulfill my yearning, speak to me with Thy divine smile and say 'Daya, thou art mine'.

Godward way is for the brave not for the cowardly. Before one can treasure the sacred name in the heart, it is necessary to be ready to lay down one's life. He only gets that divine joy who surrenders children, wife, wealth and his own head. Those who would find pearls risk their lives in going in deep waters. Such people face death bravely and have no doubts lurking in their minds. But those who watch these brave deeds from a safe distance shiver even to think of the risks. The way of love is a fiery ordeal, cowards flee before it. Those who are in it enjoy rare happiness, the spectators are scorched. Love is a bargain of life not to be easily had. Those who have attained the heights have passed through the fire of self-purification. Those who have drunk deep of the nectar of Ramanama are an object of envy. But those only who know what divine love is recognize them when they see them. They witness the divine sport of Pritam's Lord.

Blessed be Gopichand's mother who planted in her own son the seed of vairag1. Her preaching resulted in the world appearing like a furnace to Gopichand. Blessed be Dhruva's mother who said bitter things to her son Dhruva so that he left a kingdom to seek the shelter of the forest. Sage Bajand when he saw his camel in a prostrate condition was shocked and learnt from the event the lesson that the world was a fleeting show and left it. Great was the self-denial of Bhartrihari who left 1,600 queens, left his palaces and went into the wilderness. I dote on all these who forsook this vain show. There have been others, worldly men good and bad too numerous to count. Where is Ravana with his brood? Where are the eight thousand children of Sagar king? Where is the fortune of Nand? All has passed away like a dream. Dwellers in palaces have gone and so have kings from their kingdoms. The Gods, the demons, the munis and ordinary folk all have vanished like dreams. O men, it were good then if you would deliberately leave this empty show; for the God of Death will surely compel you to do so one day. Nishkulanand says: I take my oath upon it that that fate awaits every one of us.

Note by Gandhiji: " 'Asceticism' is an approach to the meaning."

No matter what one does, self-denial will not last unless it is based on dislike for the thing given up. If there is deep down the desire for it, it will not be relinquished. A man may wear the garb of a sannyasi but that will bring him no nearer the goal if the garb only hides the desire that has its full possession of the wearer. So long as desire, anger, greed and passion are not rooted out, the thing will come to the surface the moment there is an opportunity; the very sannyasa may become an additional source of self-indulgence. Just as the seed does not sprout during the dry hot season but does so as soon as the rains come, so is it with man's desires; they await the due season. Just as iron moves in front of a magnet so do the senses move when they are face to face with their objects. They are still for want of opportunity but they run riot as soon as the opportunity comes. Therefore mere external renunciation will not answer if there is no corresponding response within. Such external renunciation will mean licence even from the restraints of Varnashrama (the four divisions) and is likely to result in harm. Such a man becomes useless like milk gone bad. It won't yield ghee or butter and is unfit to drink. Nishkulanand says: A man's renunciation is wrong when he hovers between self-denial and self-indulgence, household affairs and their relinquishment.

The yogi has migrated to the forest. He has given up all love of the body. He cares not to talk about the world, he has become indifferent about its comforts. He who had richly upholstered cots and lived in palaces has not even straw to lie on, lives in the shade of trees. He who had rich shawls and embroidered robes now sports a ragged blanket and bears heat and cold. He who had a variety of tasty foods now lives upon pieces of chapati thrown in the begging bowl. He at whose call thousands answered and who was followed by large armies is now wandering alone and unshod. O king, if you would stop I would prepare food for you; I would prepare rice puddings in no time and it will be put in your begging bowl. (The king answers:) He who waits for food, expects to have a dish, is no yogi, he is a householder desirous of enjoyment. He is doomed. He who gives up his kingdom and adopts sannyasa may not fix his mind on wealth and family, he considers all indulgence as a malady. Nishkulanand says: Blessed be he who gives up all desire for physical comforts and adopts sannyasa, he has left his family, it is true, but he has gained an imperishable family.

Those yogis who are like Jada Bharata have full control like a powerful foe over the senses including the mind. They remain immovable like a rock in the face of temptations. They will perish rather than be weak in faith or patience. During the whole day they never allow themselves with the body. He is the true man who will not indulge the body. They move about in obedience to God's will and serve mankind. He who comes across such yogis is on the way to obtaining salvation. Such a man when he comes in contact with such yogis whether by design or accident is, Nishkulanand says, surely purified.

They are patient and brave and true warriors who have shed all fear of death. Even if there are crores against one they will regard
them as straw. They have to face the determined enemy called temptation, but they will not flinch even though they should die. Poets, noted pundits, are very intellectual but they would not [sic] such an enemy-for in that army desire, anger, vanity, ambition are chief warriors, for them (the learned) there is no standing against this army. Wandering yogis, ascetics and the like fight under the shelter of God. Against such an army true warriors alone fight. Yogis know through the mouths of their teachers the art of fighting. Muktanand says: After having defeated this army of temptations they enjoy immortal bliss.

Those [who] will not break their plighted word are real heroes. They will not be moved from their purpose by any of the three fevers. They will act with decision and patience. They would never harbour doubt about their action or its timeliness. We have to die some day without fail, some sooner, some later, let us not flinch for the sake of worldly enjoyment. He who understands things clearly through the heart and then acts in the teeth of all danger is a hero. He will not entertain suspicions about others. He will never forget Brahmanand's God.

We must risk life itself but realize God, we may never recede from the attempt. I looked within, did not chip [sic] wisdom and placed my head at the feet of Hari. One may not move without knowing the wisdom of the step but having moved forward there should be no looking back; in the field of strife we must fight unto death. With what face can one return who bravely goes forward and then at the critical moment beats a hasty retreat? It is wise to make calculations beforehand; it is no use going out to battle in bravado. But having once gone, there should be no retiral even though one may be cut to pieces. We must sing of Hari with zest and may not step back when the call comes. Brahmanand says: We should rather die than accept defeat.

Without the help of a true guru this dark ignorance cannot be dispelled nor can the seed that generates life and death be burnt. Not without listening to the nectar-like speech of a loving teacher, nor without acquiring the capacity for distinguishing between truth and untruth, nor without knowledge based on experience will the knots of the heart be undone. Even though one may read the Shastras daily and keep the mind and the ears under control, true happiness will be unattainable without true thought. There is no gain in harping on 'mine and thine'. A wise man distinguishes between right and wrong. Nothing is to be gained from concentration on wife, children and domestics. Keshav says: We will never meet good men who can show us the way to perfect bliss without serving God and without diligent search.

My pulse is in Thy hands, O God. Take care of me, regarding me as Thine keep Thy prestige. I do not know what is good for me and what is not, misery always stares me in the face. O God, look at me, what is happening to me? Thou art the true physician from time immemorial; Thou knowest all the remedies, my time is near, do Thou be punctual. O God, why art Thou waiting? Why dost Thou give me up whilst there is yet hope? O God, do Thou remove my great misery. Keshav says: What will happen to me? I am undone if the whole battle is lost, be Thou warned. O my Protector, Thy prestige will be lost (if anything happens to Thy servant).

O Lord of the afflicted, do not desert me. In this great ocean of birth and death I am tossed about, do not let the occasion of saving me slip by. Thou art my only refuge, I do not know the means, O Keeper of my life, do not give me up because I am so worthless. Thou art Mother, Father, Family, all in all. O Ocean of Mercy, do not dry up for Thy slave's sake. Keshavlal has Thy protection, O Lord of the Universe, desert me not on any account.

God comes to us through devotion. If He did not come, we should not be free from the bondage of birth and death. Devotion is a means of attaining true bliss and makes birth on this earth worthwhile. Even the Vedas testify that God comes to His devotees. He who is prowess personified allows Himself to be tied up as if He was helpless. He appears wherever His servants are in distress. He, the Lord of the Universe, Fountain of Mercy is unattainable without devotion. Meditations, austerities, vows and the like are useless without devotion. Without it, wealth, youth, strength, intellect, cunning all these put together are useless (if there is no devotion). Colour, beauty, family, caste cannot help (where devotion is absent). Ajamil, Narad, Sabari, the prostitute, the elephant-these declare the virtue of devotion. Keshav says: No one person is able to recite all the power of devotion.

There is no help for thee but God. Thou art the least in strength and yet in thy egotism owing to possession of house, land and riches thou sleepest in peace; instead thou shouldst worship God with devotion and with due observance of self-restraint. Why wilt thou needlessly slave for others? Think deeply and realize that terrible time is fleeting. Keshav says: Thou canst do what thou wishest with this priceless body.

He only knows what it is who is smitten by love of Rama. Dhruva had that experience and so had Prahlad and they found their goal. The Shastras say that Shukadevji was smitten even while he was in the embryo. God came to King Mordhwaj and dominated his mind. He went to Kashi and submitted to being sawn by his wife and son. Rana came upon Mirabai in anger with a drawn sword in his hand and presented her with a poison cup. God turned it to nectar. He accepted Narasinha Mehta's draft and helped him in the nick of time. Devotee Dhano says: He has thus saved thousands of His servants.

Who can destroy him whom God would keep? I see no one else besides God. At His pleasure he makes a rich man poor and a poor man king; He makes a lake of a desert and a desert of a lake. He reduces a mountain to a straw and a straw He converts into a mountain. He saved manjari's1 young ones from a furnace. He saved the eggs of a lizard2. Such is His power. O God, Thou helpest Thy servants in the nick of time. The hunter has his bow strung, [a falcon]3 is about to dart but a snake bites the hunter and [the falcon] has a wound in his head. The eagle has fallen and the happy birds have flown. He the mighty Tailor sits with his yardstick and scissors, adjusts everything and takes care of all. The Lord of Dhiro is the sole personification of Truth.

1 Cat's
2 The Gujarati text of the bhajan has " ìçíìçí[çÇ ",which means a sandpiper.
3 The source has " €®$çÝs*M**ù ù".Gandhiji has left the word untranslated.
4 Note by Gandhiji: "This is marked as on 30-11-1930 but done in the early morning of 1st December,".

The mountain is in the straw but no one sees it in it even as none would notice a lion hidden among a flock of sheep. But he can discover himself by his roar, as the musk deer among the ordinary flock. The Absolute is hidden in the phenomenal as oil in the seed, fire in the wood, ghee in milk. Who will listen and to whom shall I talk of the Illimitable and the Unknowable? Speech does not reach it. There is an abode which is beyond the intellect. Though the mind is swift like the wind it cannot overtake it. This Immortal, Indivisible essence pervades everything movable and immovable. It has made this universe, there is not an atom where It is not. But by the grace of a true guru It is attainable. Why go in search of It here and there when It is in you? Servant Dhiro says: Thou art wherever I look

Beware O my mind, you have to walk on the edge of a sword; with courage you have to fight for truth; time is the enemy, the year is the lord, the twelve months are the generals, each month has thirty days which are the under-officers and then there is the day and the night and so in the year seven hundred and twenty. The hundred years of a lifetime are the besiegers of the body fort; these have to be defeated. There are five senses after you and then there are anger, desire, greed, infatuation, illusion, egotism-these are all first-class warriors tyrannical. You have to fight a very powerful foe. You have love, knowledge, true teacher, purity, contentment, forgiveness, hymns, faith. With these on your side you have to give battle. Meditation and yoga practices and the like will, Dhiro says, enable you to stand the heat of the battle.

The world is mad, it respects humbug. The fool does not know the Maker though He is nearest him. He worships lifeless stocks and stones as Siva. How dark are people who ignore life? Under the sun's blaze one does not see the philosophers' stone. Put a stone vessel in the sea and try ever so hard, it is bound to sink. How can you press oil from sand or milk a metal cow? What avails a daily clean bath to a man who is unclean within? What is the use of destroying the snake-hole after the snake has bitten you? Knowers alone know how love is wounded. God is not far, He is near; only look within, clean thy heart and see the Lord within-the powerful Lord of Dhiro is everywhere in the world.

Resolve upon enthroning Ramanama in thy heart. Yoga is no use, nor is the saffron-coloured robe nor mixing up all thy food. Whether thou wearest bhagava or white garments is of little consequence, the thing to do is not to hurt any creature and to wish it well. Put the worldly men on one side, the yogis on the other and then show me the yogi who has seen God face to face. Because they served God, Narasinha Mehta, Mira, Prahlad, Sena barber, Dhano, Peepo, Rohidas, Koobo, Potter Goro, Rajput Bodano, Gangabai sawGod face to face. Poor good people, good-hearted butchers, worshipped God and found peace; show me the yogi who did likewise. Rama is not to be attained by smearing oneself with ashes or by hanging head downward nor by leaving wife and retiring to the forest. God can be attained only by diligent search. Rama is for him who can be happy in the jungle and who regards palaces as jungle, who regards bitter as sweet and sweet like bitter. Even as oil is hid in the seed, ghee in milk, so is God hid everywhere, says Narbho.

Men of God should have abundant love for all; they should shed all egotism. Through God's name they should banish the threefold afflictions, leave off sinning and take Ramanama. They should consider all to be good and themselves to be unworthy. They should in perfect humility distribute alms. They should devote themselves to their faith body, mind and speech and regard God as the giver and the enjoyer. They should not weaken in their decisions; they should speak sparingly. They should entrust secrets only to the trustworthy and their speech should be humble and [they should] be serious in giving opinions; they must not talk big before those who know how to discriminate, they should take the name of the limitless God and attain salvation and help others to do likewise, their devotion should be as of poor people. Bhojo a humble servant says: By the grace of God the three afflictions do not go near such people.

Devotion is for the brave, they do not turn back after having once begun. Having made up their minds, they go forward in full faith. They have killed desire, anger, arrogance and greed. When the temptations swelled and when the heat commenced, the cowards trembled and fled. The true men stood their ground and fought with God as their Help and Guide. They outdistanced many and then began to have a glimpse of Brahm[an]. They destroyed the effect of past action and met God face to face. They would not wish for the various gifts. To such salvation is easy. Bhojo Bhakta says: Those who have given up themselves body and mind and all and are ever equiminded are the true devotees and they have heaven as their abode.

O teacher, you say Brahm[an] is in me but I see Him not; tell me what distinguishes Him. Is the head He or is the head in Him, is He in the eyes or are the eyes themselves Brahm[an] ? Is He in the nose or in the mouth ? I am puzzled. Pray help me out of my doubt and delusion. Is He in the feet or in the hands, in the heart or the chest? If He is in the feet-where is He? O teacher, teach me. When the pupil was rested, the teacher spoke: O pupil, listen, today the ignorance must be dispelled. He the loved one is not in any particular limb, let me warn you betimes; He eludes one unless one enquires within. He is as near as you are intent upon Him. Therefore when one is absorbed in Him, one sees Him though He has neither form nor colour. Bapu says: Yet you will see Him in many forms.

O tongue, why dost thou tire of singing God's praises? Thou hast not enough time for gossip which is ever on thy lips. Thou art expert in talking ill of others. Thou art ever ready for tasty things; thou art ready also for quarrelling but when it comes to the matter of praising the Lord, thou art too busy. At the time of death no one is of any use, the dear ones are like so many foes. You will then rub your eyes. When the time approaches sesame is sent for and so is tulsi leaf, Ramanama is also taken but when you were young you carried yourself with a high head. What is the use of Ramanama on death-bed? Is it any use digging a well after a house has caught fire? Of what use is a light brought after the thieves have stolen things? You are intoxicated with your own infatuation; wake up and look around. What is the use of weeping when time knocks at the door? It costs nothing to sing Hari's praises, not a hair is touched. The weary way will not be passed without effort but the whole can be easily covered by reliance upon God.

Worship God, take Ramanama which is the talisman. This body is a vessel, have true faith in thy heart; the world ocean contains unfathomable waters in the shape of endless desires. The earthly body chains thee; thou art filled with egotism. By the aid of a true guru thou canst cross the ocean. This human body is unattainable even by the gods. Being in it cultivate the companionship of the good and gain the inestimable end. If thou wilt not, thou wouldst repent. Time is fleeting. From the little insect to Brahma all embodied ones have the fear of death hovering over their heads. This body is a momentary thing, a mere morsel for the God of Death. Why all this arrogance about so momentary a thing? Thou hast been born again and again and carried the load of egotism, delusion and infatuation, thou hast not known God and hast therefore suffered. Gavaribai says: Have faith in the true guru, sing the Lord's praise and attain bliss; accept this advice of mine; if thou wilt not thou art doomed.

By the grace of the good, delusion disappears and the body becomes pure. By thinking of God at every breath the five sins are washed away. Even as a herd of elephants flees on hearing the roar of a lion even so does a man attain freedom if he has the courage (of a lion) ; white ants do not affect fire, the fabled gem is not affected by dirt; so does a knowing man remain unaffected in the midst of this limitless ocean of turmoil. The son of a magician knows all his tricks; even so do men of God know the tricks of God and remain untouched thereby; one acquires merit by cultivating the companionship of the good and he reaches his goal. Pritam says by worshipping the Lord the worshipper attains the eternal kingdom.

Those who trust in God have never yet been known to have suffered discredit. The Vedas testify that it is ever well with those who are intent upon God. He saved (His devotee) Prahlad and destroyed Hiranyaksha. He gave the kingdom to Bibhishana and destroyed Ravana. He gave a necklace to Narasinha Mehta. He gave an eternal kingdom toDhruva and made him His own. He turned in to nectar the poison given to Mirabai. He clothed Draupadi and stood by the side of the Pandavas. Premaldas says: God will remove the misery of those devotees who would thus worship Him.

The works of him who has an inner experience do not bind him for he has known God. He is the knowing one who has broken all ties. He is beyond everything and is a mere witness of everything; he is independent of all the six worlds. Being above these he stands alone. Of millions the fewest only realize this. One who has the inner experience knows the Nameless One. He has attained salvation for he is past the dual state, without striving for the One indivisible, he perceives It as if naturally. The truth is that all created things have to perish and so this endless ocean of life and death continues to roll on. The last stage is beyond the waking, dreaming, sleeping and the state beyond these three. It is beyond the physical and ethereal. That which is above even the first cause is described by the Vedas as 'not this, not this'. I dote on the mother of him who has dedicated himself to common good, who is goodness personified and who is like the true guru. Nirant says: He who is eternal though nameless has many names.

Light thy heart and sweep out from there evil thoughts and anger. Let mercy be oil and love the oil tray, let meditation on God be the wick and let knowledge of Brahm[an] be the light. When the heart is thus truly lighted all darkness will vanish and then thou shall recognize Brahmaloka (God's abode). O men, recognize this light that dispels darkness. Ranchhod says: I have entered the home, have found the key and opened the lock and there is light on earth.

When will the matchless time come so that I would be rid of all knots external and internal? When will I give up all the subtlest ties and go the way the great sages have gone? Would that I was indifferent to all the moods and that the body was used merely for self-restraint, that there was nothing to bind me for any cause imaginable and that I had no illusions about the body. Would that I should gain knowledge that comes from removal of obstruction in the path of perception, that I regarded body as separate from the soul and that I had recognition only of the soul. Would that obstruction to right conduct too was removed and there was concentration on pure self. Would that there was steadfastness of the three yugas (?) running practically to the time of death and that steadfastness was incapable of being shaken by sufferings however great. Would that even the yoga was only for attaining greater restraint over self and that there was implicit obedience to the precepts of the Jina for the sake of the soul. Would that even that activity also perceptibly decreased and I was absorbed in self-realization. Would that there were neither likes nor dislikes in matters received through the senses and that I was unaffected by their play. Would that I engaged in activities that came to me in due course and was not enslaved by time, place or circumstance. Would that I was angered against anger and that against respect paid to me I had humility enough not to be affected by it. Would that in respect of maya I was but a witness to its blandishments and against ambition I had ambition to thwart it, I had no anger against even the extreme wrongdoer and had no pride if an emperor paid respects to me, that I was unmoved even if the body perished and had no desire even for the greatest gifts. That I was the same to friend and foe alike as towards praise or insult, that there was [in-]difference in me whether I lived or died, that even regarding the cycles of birth and death or salvation I had only the simple natural state that I had crossed the alluring ocean of different temptations and was intent upon the state where all the passions are1 quenched, that at the time [of] death I would shed all desire and had perfect knowledge, that all the four kinds of activities were to me like a burnt hope- mere ashes, that I was living out only this life and that after that there was no more birth. That I had no desire for even an atom, that I was sinless, immovable and intent upon self-realization, that I was absorbed in the spotless, eternal ever loving, neither small nor big, formless self-acting Being, that owing to past actions I was fit for the abode of the released-where [there is] eternal bliss, perfect perception and perfect experience. This is the state which the all-knowing Jina realized but could not describe. How can any other person describe it? It is capable only of being experienced. I have set my heart upon that state though it may be at present beyond my capacity. Nevertheless Rajchand is determined that God willing he will attain that state.

How neglect[ful] must my eyes be that they never saw Hari. They never set their gaze upon Him, they would not be calm enough even to have a glimpse of Him. They have been immersed in sorrows or enjoyments, have burnt themselves with their heat. They have not devoted themselves to having God's darshan (sight) and yet God is everywhere, He fills His creation. Among the movable and the immovable objects there is not an atom but has His presence in it. He is like the heavens pervading all. He is like the air inhabiting my heart. If I would but look at Him, He is there staring me in the face. Brahma and His creation cannot be separated even for a moment. But we of the earth earthy have no inkling of that vital principle. An owl may live for a hundred years and still will not know what the day is like. The Lord is like the ocean-too big for the eyes to scan. The tongue gets fatigued to tell of Him and so simply says He is vast. O God, when will the spiritual sight be opened? When will this deep darkness be dispelled? O God, listen to my petition and lift this dead curtain. O my eyes, look deep and there is Hari. O eyes, get rid of the laziness and calmly see Him. Just set the gaze upon Him and look at Him to heart's content.

From a photostat: C. W. 4903. Courtesy: Mirabehn