“Ashram Bhajnavali”
Ashram Bhajanavali is a collection of devotional songs which formed part of the morning and evening prayers at Gandhiji’s ashrams. They were in various languages and taken from various sources, some of them obscure, but all fairly popular in Hindu religious tradition. Gandhiji rendered these into English for Mirabehn’s benefit, in the first place, during his imprisonment in Yeravda Central Prison. The work of translation was begun on May 6, 1930 and the last hymn was translated on December 15.
In 1934, George Allen & Unwin Ltd. brought out an adaptation of the work by John S. Hoyland. But in order to make the poems acceptable to English readers, Hoyland omitted a great deal, “chiefly Indian names and symbolism” but also much else so that at places it is difficult to recognize the original in the adaptation. See for instance Gandhiji’s translation of verse 8 and Hoyland’s adaptation of it.
The version reproduced here is taken from a photostat of the original work in Gandhiji’s hand (C. W. 4903).

आश्रम – भजनावलि
નવજીવન
नवजीवन प्रकाशन मन्दिर
अहमदाबाद – १४

वैष्णव जन तो तेने कहीए
जे पीड पराई जाणे रे,
परदुःखे उपकार करे तोये
मन अभिमान न आणे रे.
— नरसिंह महेता
मुद्रक और प्रकाशक
शांतिलाल हरजीवन शाह
नवजीवन मुद्रणालय, अहमदाबाद – १४
नवजीवन ट्रस्ट, १९२२
आवृत्ति १९ वीं – ५००००
७० पैसे     –     सितंबर, १९६८
प्रास्ताविक
श्रुति कहती है कि, “ईश्वर एक है, किन्तु भक्त लोग अपनी चित्तवृत्तिके अनुसार अलग अलग नाम-रूपसे उसकी उपासना करते हैं ।” यह सनातन सत्य जिन लोगोंने पाया, उन पर यह जिम्मेदारी आ पडी है कि वे अपने जीवनमें सर्व-धर्म-समभाव और विश्व-बन्धुत्वका विकास करें ।
‘स्वधर्म’ के तत्वका पालन करते हुए हमारे आश्रमने सब धर्मो और पन्थोंके प्रति आदर रखनेका व्रत लिया है । उसके अनुसार आश्रममें उभय सन्ध्याकालको जो उपासना या प्रार्थना की जाती है उसका यह संग्रह है । आश्रमका जीवन जैसा समृद्द होता गया, वैसा यह भजन-संग्रह भी बढता गया है ।
हम प्रार्थना करते हैं कि हमारी यह वाङमयी उपासना प्रभुको प्रिय हो ।
सत्याग्रहाश्रम – साबरमती – नारायण मोरेश्वर खरे
महात्माजीकी प्रस्तावना
दुःखकी बात है कि भजनावलिकी नई आवृत्तिकी प्रस्तावना मुझे लिखनी पडती है । संग्रह करनेवाले को कै. खरे शात्री थे ।
लिखनेकी योग्यता मैं नहीं रखता, फिर भी ईतना तो कह सकता हुं कि जो संग्रह किया गया है, उसमें मुख्य हेतु यह है कि नैतिक भावना प्रबल हो । यह भी समझने लायक बात है कि एक ऐसा समूह पैदा हो गया है, जो ईन भजनोंको कई बरसोंसे भक्ति-भावसे पढता आया है । तीसरी बात यह है कि ईस संग्रहमें किसी भी एक सम्प्रदायका खयाल नहीं रखा गया है । सब जगहसे जितने रत्न मिल गये, ईकट्ठे कर लिये गये हैं । ईसलिए ईसे काफी हिन्दु, मुसलमान, ख्रिस्ती, पारसी शौकसे पढते है और ईससे कुछ-न-कुछ नैतिक खुराक पाते हैं ।
संस्कृत श्लोकोंका अर्थ देनेमें भाई किशोरलाल मशरूवालाने काफी परिश्रम उठाया है ।
प्रसादपुर – ८-२-’४७ – मो. क. गांधी

भजनावलिका विकास

गांधीजी जब दक्षिण अफ्रीकामें थे और वहां उन्होंने सामुदायिक जीवनका प्रारंभ किया, तब वहां शामकी ही प्रार्थना होती थी । उस समय जो भजन गाये जाते थे, उनका संग्रह ‘नीतिनां काव्यो’ के नामसे उन्होंने प्रकाशित किया था । साथ साथ गीतामें से स्थितप्रज्ञके लक्षण  भी प्रार्थनाके समय गानेका रिवाज उन्होंने चालु किया ।
सन १९१४ में जब गांधीजीने स्थायी रूपसे हिन्दुस्तानमें आकर रहनेका तय किया, तब उनके आश्रम-परिवारके लोग कुछ दिनके लिये शान्तिनिकेतनमें रहे थे । ईसका एक फल यह हुआ कि भजनोंमें रविबाबुके कुछ सुन्दर गीत दाखिल हुए । जब मैं शान्तिनिकेतन गया और गांधीजीके परिवारमें शरीख हुआ, तब मैंने सुबहकी प्रार्थना शुरू की । वह थी महाराष्ट्रके संतोंकी परंपराकी प्रार्थना । उसमें मैंने अपनी रूचिके कुछ श्लोक बढाये थे ।
श्रीमद् राजचन्द्रके साथ गांधीजीका कुछ पत्रव्यवहार दक्षिण अफ्रीकासे हुआ था, जिसमें दोनोंने काफी धर्मचर्चा की थी । अहमदाबाद आकर जब गांधीजीने कोचरबमें आश्रमकी स्थापना की, तब उन्होंने हमारी प्रार्थनामें राजचन्द्रजीके कुछ भजन ले लिये ।
प्रार्थना के बाद गांधीजी स्वयं राजचन्द्रका राजबोध पढकर सुनाते थे । उसके बाद गांधीजीने आश्रमवासी महाराष्ट्रीयोंके संतोषके लिये अपनी ही ईच्छासे समर्थ रामदासका मनोबोध भी कुछ दिनोंके लिए चलाया था ।
अहमदाबादमें आश्रमके स्थिर हो जानेके बाद गांधीजीने सुबहकी प्रार्थनामें से कुछ श्लोक कम करके उसको निश्चित रूप दिया । प्रातःस्मरणके तीन श्लोक रखे तो सहीं, किन्तु उनके बारेमें उन्होंनेकहा कि ‘‘अद्वैत सिद्धान्तको मैं मानता हुं. लेकिन ‘तद् ब्रह्म निष्कलमहम् न च भूतसंघः’ कहते संकोच होता है, क्योंकि उतनी साधना अभी पूरी नहीं हुई है । ’’
कोचरबसे आश्रम साबरमतीके किनारे वाङजके पास गया, तब संगीताचार्य श्री नारायणराव खरे आश्रममें आये । उनके साथ हिन्दुस्तानी संगीत और भजनोंकी समृद्धि आई । रामधुन भी आई ।
पंडित खरे, मामा फडके, श्री विनोबा और बालकोबा भावे तथा मैं – ईनके कारण महाराष्ट्रके संत कवियोंकी वाणी भी आश्रम-प्रार्थनामें शामिल हुई । विनोबा और मैं उपनिषदके उपासक ठहरे । उपनिषद स्मरणके बिना हमारी प्रार्थना पूरी कैसे होती ? लेकिन उपनिषदके वचन प्रार्थनामें नहीं, बल्कि प्रार्थनाके बाद जो प्रवचन होता था उसमें काममें लिये जाते थे ।
अफ्रिकाके दिनोंसे ही गांधीजीका नियम था कि जिस तरह आहारमें हरएकको उसके अनुकुल खुराक दी जानी चाहिये, उसी तरह प्रार्थनामें हरएकको उसकी रूचिका ओर श्रद्धाका आध्यात्मिक आहार मिलना चाहिये । एक तमिळ भाईने अपने लडके जब गांधीजीके सुपुर्द किये, तब गांधीजीने प्रार्थनामें एक तमिळ भजन शुरू किया । आश्रममें जब एक भी तमिळ लडका नहीं रहा, तब भी कई बरसों तक वह भजन नियमित रूपसे गाया जाता था । उसके पीछे स्व. श्री मगनलालभाईकी श्रद्धा थी ।
भारतवर्षके भक्तोंने अनादि कालसे भक्तिके स्तोत्र लिखे है । रामायण, महाभारत, भागवत और अन्य पुराणोंमें जगह जगह ये स्तोत्र पाये जाते है । ईनका कुछ स्वाद प्रार्थनामें लानेके लिये स्तोत्रराज मुकुन्दमालासे, पांडव-गीतासे और शंकराचार्यकी मानी द्वादशपंजरीसे मैंने कुछ श्लोक लिये ।
जब स्वामी सत्यदेव कुछ समयके लिये आश्रममें रहने आये, तब तुलसी-रामायणका पाठ शुरू हुआ ।
मैंने आश्रममें गीतापाठ शुरू कर ही दिया था, लेकिन वह उच्चारण मात्र तक सीमित था । बच्चोंकी पढाईमें दार्शनिक चर्चा नहीं लानी चाहिये, ईस अभिप्रायसे मैं उनके सामने गीताका अर्थ करने नहीं बैठता था । लेकीन गांधीजीने भारपूर्वक कहा कि गीताके उपदेशका परिचय सबको बचपनसे ही हो जाय यह ईष्ट है ।
फिर हमने शामकी प्रार्थनाके साथ गीताके श्लोकोंका विवरण शुरू किया । कई लोगोंने गीताका वर्ग चलाया, लेकिन गीता पर अधिकसे अधिक जोर दिया श्री विनोबाने । ईस सारी प्रवृत्तिके कारण सारे आश्रम पर गीताके शेलोक कंठ करनेकी धुन हो गई । आश्रमवासी शुद्ध उच्चारणसे और अच्छे स्वरमें अध्यायके बाद अध्याय बोलने लगे । ईसमें से गीतापाठका क्रम शुरू हो गया । रोज एक अध्यायका क्रम काफी अरसे तक चला । ईसके बाद दो सप्ताहमें सारी गीता पूरी होने लगी ।
ईससे एक कठिनाई पैदा हुई । हिन्दुस्तानमें अनेक जगह आश्रम खुल गये थे । चन्द आश्रम अपनी अलग प्रार्थना चलाते थे । चन्द लोगोंका आग्रह था कि गांधीजीके आश्रमकी ही प्रार्थना, उसीका समय और उसीका क्रम हर आश्रममें चलाया जाये । दो सप्ताहमें पूरी होनेवाली गीता किस दिन शुरू हो और किस दिन पूरी हो, ईसका पता बिना लिखापढी किये कैसे हो ? सन् १९३० में यरवडा जेलमें मैंने गांधीजीके सामने सुझाव पेश किया कि सारी गीता एक सप्ताहमें पूरी की जाये । गांधीजीने जेलसे बाहरके सब लोगोंकी राय पूछी । बहुतोंने ईसका करते हुए यह दलील कि समय बहुत जायेगा । दूसरा सुझाव दिया गया कि सुबह-शाम मिलकर उस दिनकी गीता पूरी की जाये । आखिरमें स्वयं गांधीजीने निश्चय किया कि गीतापाठ एक सप्ताहमें ही पूरा हो । अध्यायोंके विभाग श्री विनोबाने तैयार किये । तबसे यह सिलसिला आश्रममें अबाधित चलता आया है । सोमवार पू. बापुजीके मौनका दिन होनेसे उस दिन उनका प्रवचन नहीं हो सकता था, ईसलिये सोमवारके लिए ज्यादा श्लोक रखे गये ।
हमारी प्रार्थनामें उपनिषद्, रामायण, महाभारत, कुरान और संत-साहित्य, सबमें से चुनाव किया गया था । पर प्रारंभ वेदवाणीसे होना चाहिये यह मेरा आग्रह था । ईसलिए मंत्रोपनिषद् ईशावास्यमें से पहला मंत्र लिया गया । गांधीजीको यह मंत्र ईतना पसन्द आया कि उस पर उन्होंने अनेकों सभाओंमें प्रवचन किये । ओर सुबह-शाम दोनों वक्तकी प्रार्थनाके प्रारंभमें उसे स्थान दिया ।
प्रार्थनाके भक्तोंमें श्री महादेवभाईको भी गिनना चाहिये । उनके आग्रहसे ‘ अकल कला खेलत नर ज्ञानी ’ जैसे भजन आ गये । पू. बापुजीने स्वयं ‘ वृक्षनसे मत ले ’ जैसे भजन पसन्द करके दिये । ‘ वैष्णव जन ’ का भजन तो उनका प्रिय और आदर्श भजन था ही । हरएक महत्वके मौके पर ‘ वैष्णव जन ’ गाकर ही वे कार्यका प्रारंभ करते थे । ‘ हो रसिया, मैं तो शरण तिहारी ’ जैसे दो तीन भजन श्री किशोरलालभाईकी देन हैं ।
आश्रमके एकादश व्रतोंका श्लोक श्री विनोबाने बनाया । उसीका गुजराती श्री जुगतरामभाईने बना दिया और हिन्दी श्री सियारामशरणजी गुप्तने ।
आश्रममें जब विद्यार्थीयोंके लिये एक शाला खोल दी गई, तब उस विद्या-मंदिरके लिये एक अलग प्रार्थनाकी जरूरत मालूम हुई । उसके लिए मैंने अपने प्रिय श्लोक निश्चित किये । ‘ असतो मा सद् गमय ’ की भव्य प्रार्थना विद्यालयके लिए आवश्यक थी ही । साथ साथ आदर्श भक्त विद्यार्थी द्रुवका वचन भी बालकोंकी प्रार्थनामें रखना सब तरहसे उचित था । ‘ योडन्तः प्रविश्य ’ वाले श्लोकका माहात्म्य गायत्री मंत्रसे कम नहीं है । ‘ॐ सह नाववतु ’ का शान्तिपाठ तो गुरू-शिष्योंके लिये ही है । वह भी लिया गया । सर्व-धर्म-समभावका बीज ‘ विष्णुर्वा त्रिपुरान्तको ’ वाले श्लोकमें पाया जाता है । ‘ एकम् सत्, विप्रा बहुधा वदन्ति ’ वाले वेदमन्त्रमें वही भाव है, लेकिन वह प्रार्थना-स्वरूप न होनेसे नहीं लिया गया । उसे भजनावलिकी प्रस्तावनामें स्थान मिला ।
आश्रममें जब स्त्रियोंके लिये एक स्वतंत्र वर्ग चलानेका निश्चय हुआ और बापुजी स्वयं उसे लेने लगे, तब स्त्रीवर्गके लिए एक अलग प्रार्थना गांधीजीने पसन्द की । उसका विवेचन स्त्रीवर्गके लिए लिखे हुए बापुके पत्रोंमें काफी आ गया है ।
गांधीजी जब वर्धामें रहने लगे, तब एक जापानी बौद्ध साधु प्रार्थनाके पहले अपने कुछ मंत्र बोलता था और चमडेका एक पंखा बजाता था । दूसरा विश्वयुद्ध शुरू होते ही सरकार उसे गिरफतार करके ले गई । उस साधुकी स्मृतिके रूपमें गांधीजीने उसके जापानी मंत्रका स्वीकार कर लिया और उसे प्रार्थनाके पहले ही रखा ।
श्री अब्बास तैयबजीकी लडकी कुमारी रैहाना तैयबजी जब थोडे दिनोंके लिए गांधीजीके साथ रहने आयी, तब उसने अपने मधुर कंठके भजनोंके साथ स्थितप्रज्ञके संस्कृत श्लोक भी शुद्ध उच्चारण और गंभीर भावके साथ गाकर लोगोंको आश्चर्यचकित किया, बापुसे ईजाझत लेकर लोगोंको कुरानके ‘ अल् फातिहा ’ और ‘ सूरत-ई-ईखलास ’ सिखाये । ईस तरह सनातनी और बौद्ध धर्मके साथ ईस्लामका भी अंतर्भाव हुआ ।
हिन्दुस्तानी भजनोंमें नझीर आदि मुस्लिम कवियोंके भजन पहलेसे थे ही ।
और ख्रिस्ती भजनोंका संग्रह तो गांधीजीने स्वयं दक्षिण अफ्रीकासे ही किया था । उसका Lead Kindly Light वाला भजन बापुको ईतना प्रिय था कि उनेहोंने हिन्दुस्तान आते ही गुजरातके अनेक कवियोंके पासउसके अनुवाद मांगे । उन सब अनुवादोंमें बापुजीको श्री नरसिंहराव दिवेटियाका ‘ प्रेमळ ज्योति ’ वाला अनुवाद विशेष भाया और उसीको उन्होंने भजन-संग्रहमें लिया ।
आश्रममें कोई पारसी बहन या भाई आकर रहे नहीं, ईसलिए उनके भजनोंका या मंत्रोंका हमारी प्रार्थनामें अभाव था । सन् १९४२ के आझादी आन्दोलनके कारण उस समयकी अंग्रेज सरकारने जब गांधीजीको गिरफतार करके पूनाके आगाखान महलमें रखा, तब प्रसंगवशात् डॉ. गिल्डरको भी वहां रखना पडा । गांधीजीने तुरन्त उनको अपनी प्रार्थनामें खींच लिया और उनसे जरथुष्ट्री गाथाओंमें से एक प्रार्थना मांगी । उस चर्चाके फलस्वरूप एक जरथुष्ट्री गाथा भी हमारी प्रार्थनाका अंग बन गई ।
मुझे याद नहीं कि सिंधी भजन कब और कैसे आया । उससे अच्छे कई भजन उस भाषामें है, जिनको भजनावलीमें स्थान मिलना चाहिये ।
धुनोंमें हिन्दी और महाराष्ट्री धुन ही अधिकांश है । अबकी बार एक कर्णाटकी धुनने भी स्थान पाया है ।
कठिन शब्दोंका कोश कभी भी संतोषकारक नहीं हो सका है । अगली आवृत्तिमें उसकी तरफ ध्यान देनेका संकल्प है ।
प्रार्थना चलानेवाले गायकोंकी सुविधाके लिए अबकी बार भजनावलिमें भजनोंकी रागवार अनुक्रमणिका भी दी गई है, जिससे आसानीसे ढूंढा जा सकता है कि भजनावलिमें अमुक रागके भजन कौनसे है और वे कहां है ।

भजनावलिके विकासका जो क्रम उपर बताया है, उससे एक बात स्पष्ट हो जायगी कि किसी भी भजन साहित्यमे से अच्छेसे अच्छे सब भजन ईकट्ठा करनेका या सबकी सब प्रान्तीय भाषाओंमें से भजन चुननेका यहां तनिक भी प्रयत्न नहीं हुआ है, हालांकि ऐसा करनेका ईरादा शुरूसे ही दो तीन आश्रमवासियोंका था और गांधीजीको भी वह बात पसन्द थी ।
ईस भजन-संग्रहमें आश्रम-जीवनका ही यथार्थ प्रतिबिम्ब है । आश्रमका जीवन जैसा जैसा समृद्ध होता गया, वैसा वैसा यह भजन-संग्रह भी बढता गया ।
गांधीजीने कोई बार सूचना की थी कि अगर आश्रमके सिद्धान्तोंके खिलाफ कोई भाव किसी भजनमें आते हों, तो उस भजनको भजनावलिमें से निकाल दिया जाय । मसलन्, मृत्युका डर दिखानेवाले भजन हमारे कामके नहीं है । वैरादग्यका उपदेश करनेके लिए स्त्रीजातिकी निन्दा करनेवाले कोई भजन हों, तो वे भी हमारे कामके नहीं है । जिन भजनोंमें भक्तिभाव नहीं है या जो भजन कृत्रिम है और कविका सारा प्रयत्न अनुप्रासादि शब्दालंकार सिद्ध करनेका ही हो, ऐसे भजन भी पसन्द नहीं करने चाहिये । भक्ति बढानेके लिए जो भजन सिर्फ लालच ही दिखाते हैं, वे भजन भी शंकास्पद समझे जाने चाहिये ।
सुबहकी प्रार्थनामें अनेक देव-देवियोंकी उपासना आती है । ईसका विरोध भी अनेक आश्रमवासियोंने किया था । गांधीजीने कहा कि ये सब श्लोक एक ही परमात्माकी उपासना सिखाते है । नाम-रूपकी विविधता हमें न केवल सहिष्णुता सिखाती है, बल्कि हमें सर्व-धर्म-समभावकी ओर भी ले जाती है । यह विविधता हिन्दू धर्मकी खामी नहीं किन्तु खूबी है । ऐसे आध्यात्मिक संस्कारसे ही हम सर्व-धर्म-समभावका सिद्धान्त आसानीसे ग्रहण कर सके है । ईसके बारेमें गांधीजीने ‘व्रत-विचार ’ या ‘ मंगल-प्रभात ’ में विस्तारके साथ लिखा है ।
एक दिन गांधीजीने मुझसे पूछा, “ आज आश्रममें अधिकांश लोग हिन्दु ही है । अगर ऐसा न होकर मुसलमान या ईसाई अधिक होते, तो प्रार्थनाका स्वरूप कैसा होता ? ” मैंने कहा, “ जिस तरह हमने भिन्न भिन्न पंथके श्लोक लिये है, वैसे उनकी प्रार्थनाके हिस्से भी लिय होते । ’’ गांधीजीने कहा, “ ईतना ही नहीं, गीताकी जगह हम कुरान शरीफ या बाईबल रख देते । हमारा आश्रम किसी एक धर्मका नहीं है, सब धर्मोका है । सबकी सहूलियत जिसमें अधिक हो वैसा ही वायुमंडल हमें रखना चाहिये । सर्व-धर्म-समभावका यही अर्त है । ’’
१-१-’५०                                काका कालेलकर
अनुक्रमणिका
संग्राहकका प्रास्ताविक    ३
महात्माजीकी प्रस्तावना      ५
संपादककी प्रस्तावनाः भजनावलिका विकास    ७
नित्यपाटका क्रम
सुबहकी प्रार्थना
१.    बौद्ध मंत्र    १४
दो मिनिटका मौन
२.    ईशावास्य    २
3.    प्रातःस्मरण    २
४.    एकादश व्रत    १०
५.    कुरानकी आयतें – अल् फातिहा और
सूरत-ई-ईखलास    १०
६.     जरथोस्ती गाथा    १४
७.     भजन
८.    धुन    २०७
९.    गीतापाठ
शामकी प्रार्थना
१.    बौद्ध मंत्र    १४
दो मिनिटका मौन
२.    ईशावास्य    २
३.    यं ब्रह्मा        १६
४.    स्थितप्रज्ञ-लक्षण    १६
५.    एकादश व्रत    १०
६.    कुरानकी आयतें – अल् फातिहा और
सुरत-ई-ईखलास    १०
७.     जरथोस्ती गाथा    १४
८.    भजन
९.    धुन    २०७
विद्या-मंदिरकी प्रार्थना        २४
स्त्रीवर्गकी प्रार्थना    २६
उपनिषत्-स्मरण    ३०
पाण्डव-गीतासे        ४८
मुकुन्दमालासे        ५२
द्वादश-पंजरिकासे    ५८
तुलसी-रामायणसे    ६०
भजन
हिन्दुस्तानी    ६९
गुजराती    १३६
मराठी        १७५
बंगाली        १८९
सिन्धी        १९६
अंग्रेजी        १९७
राष्ट्रगीत        २०३
धुन        २०७
गीतापाठका क्रम    २०९
रागोंका कालक्रम    २१०
भजनोंकी रागवार अनुक्रमणिका    २१२
भजनोंकी वर्णानुक्रमणिका    २१८
कठिन शब्दोंका कोश        २२३
आश्रम – भजनावलि
नित्यपाठ
हरिः ॐ ।
ईशावास्यम् ईदम् सर्वम्
यत् किं च जगत्यां जगत् ।
तेन त्यक्तेन भुंजीथा (ः)
मा गृधः कस्यस्विद् धनम् ।।
ईस जगतमें जो कुछ भीं जीवन है, वह सब ईश्वरका बसाया हुआ है । ईसलिए ईश्वरके नामसे त्याग करके तू यथाप्राप्त भोग किया कर । किसीके धनकी वासना न कर ।
प्रातःस्मरणम्
1
प्रातःस्मरामि ह्नदिसंस्फुरदान्मतत्त्वम्
प्रातः स्मरामि ह्रदि संस्फुरद् आत्म-तत्वम्
सत्-चित-सुखं परमहंस-गतिं तुरीयम ।
यत् स्वप्न-जागर-सुषुप्तम् अवैति नित्यम्
तद् ब्रह्म निष्कलम् अहं न च भूत-संघः ।। १ ।।
प्रातःकालकी प्रार्थना
१. मैं सवेरे अपने ह्रदयमें स्फुरित होनेवाले आत्मतत्वका स्मरण करता हूं । जो आत्मा सच्चिदानन्द ( सत्, ज्ञान और सुखमय ) है, जो आत्मा सच्चिदानन्द ( सत्, ज्ञान और सुखमय ) है, जो परमहंसोंकी अन्तिम गति है, जो चतुर्थ अवस्थारूप है, जो जाग्रति, स्वप्न और निद्रा, तीनों अवस्थाओंको हमेशा जागता है और जो शुद्ध ब्रह्म है, वही मैं हूं – पंचमहाभूतोंसे बनी हुई यह देह मैं नहीं हूं ।
Early in the morning I call to mind that Being which is felt in the heart, which is sat (the eternal), chit (knowledge) and sukham (bliss), which is the state reached by perfect men and which is the super-state. I am that immaculate Brahma which ever notes the states of dream, wakefulness and deep sleep, not this body, the compound made of the elements—earth, water, space, light and air.
20-12-1930
2
प्रातर्भजामि मनसोवचसामगम्यम्
प्रातर भजामि मनसो वचसाम् अगम्यम्
वाचो विभान्ति निखिला यद् अनुग्रहेण ।
यन् ‘नेति नेति’ वचनैर् निगमा अवोचुस्
तं देव-देवम् अजम् अच्युतम् आहुर् अग्र्यम् ।। २।।
२. जो मन और वाणीके लिये अगोचर है, जिसकी कृपासे चारों तरहकी वाणी प्रकट होती है, वेद भी जिसका वर्णन ‘ वह यह नहीं, यह नहीं ’ कहकर ही कर सके हैं, उस ब्रह्मका सवेरे उठकर मैं भजन करता हूं । ऋषियोंने उसे ‘ देवों का देव ’, ‘ अजन्मा ’, ‘ पतनरहित ’ और ‘ सबका आदि ’ कहा है ।
In the early morning I worship Him who is beyond the reach of thought and speech and yet by whose grace all speech is possible. I worship Him whom the Vedas describe as neti neti (not this, not this).
Him they, the sages, have called God of gods, the unborn, the unfallen, the source of all.
3
प्रातर्नमामि तमसः परमर्कवणमि्
प्रातर् नमामि तमसः परम् अर्क-वर्णम्
पूर्णं सनातन-पदं पुरूषोत्तमाख्यम् ।
यस्मिन् ईदं जगद् अशेषम् अशेष-मूर्तौ
रज्ज्वां भुजंगम ईव प्रतिभासितं वै ।। ३ ।।
३. मैं सवेरे उठकर उस सनातन पदको नमन करता हूं, जो अन्धकारसे परे है, पूर्ण पुरूषोत्तम नामसे पहचाना जाता है और जिसके अनन्त स्वरूपके भीतर यह सारा जगत् उसी तरह दिखाई देता है, जिस तरह रस्सीमें सांप ।
In the early morning I bow to Him who is beyond darkness, who is like the sun, who is perfect, ancient, called Purushottama, (the best among men) and in whom (through the veil of darkness) we fancy the whole universe as appearing even as (in darkness) we imagine a rope to be a snake.
8-5-1930

4
समुद्रवसने देवि पर्वतस्तनमण्डले
समुद्र-वसने ! देवी ! पर्वत-स्तन-मण्डले !
विष्णु-पत्नि ! नमस् तुभ्यम्, पाद-स्पर्शं क्षमस्व मे ।। ४ ।।
४. समुद्रोंके वस्त्रवाली, पर्वतोंके स्तनवाली,विष्णुकी पत्नी, हे पृथ्वीमाता ! मैं तुझे नमस्कार करता हूं । मैं तुझे अपने पैरसे छूता हूं, मेरे ईस अपराधको क्षमा कर ।
O! Goddess Earth with the ocean for thy garment, mountains for thy breasts, thou consort of Vishnu (the Preserver), I bow to thee; forgive the touch of my feet.
Note. Bowing to the earth, we learn to be humble as the earth which supports the beings that tread upon it. Earth therefore is rightly the consort of the Preserver.
9-5-1930

5
या कुन्देन्दुतुषारहारधवला या शुभ्रवस्रावृता
या कुन्देन्दु-तुषार-हार-धवला या शुभ्र-वस्त्रावृता
या वीणा-वरदण्ड-मण्डित-करा या श्वेत-पद्मासना ।
या ब्रह्माडच्युत-शंकर-प्रभृतिभिर् देवैः सदा वन्दिता
सा मां पातु सरस्वती भगवती निःशेष-जाड्यापहा ।। ५ ।।
५. जो कुन्द, चन्द्र या बरफके हारके समान गौरवर्ण है, जिसने सफेद वस्त्र पहने हैं, जिसके हाथ वीणाके सुन्दर दण्डसे सुशोभित है, जो सफेद कमल पर बैठी है, ब्रह्मा, विष्णु, महेश आदि सभी देव हमेशा जिसकी स्तुति करते है, समस्त अज्ञान और जडताका जो नाश करनेवाली है, वह देवी सरस्वती मेरी रक्षा करे ।
May the Goddess Saraswati (of learning), the destroyer completely of black ignorance, protect me. She who is white as the mogra flower or the moon and a garland of snow, who has worn white robes, whose hands are adorned with the beautiful bamboo of her veena (a kind of violin), who is seated on a white lotus and who is always adored by Brahma, Vishnu, Siva and the other gods.
10-5-1930
6
वक्रतुण्ड महाकाय सूर्यकोटिसमप्रभ
वक्र-तुण्ड ! महाकाय ! सूर्य-कोटि-सम-प्रभ ! ।
निर्विघ्नं कुरू मे देव ! शुभ-कार्येषु सर्वदा ।। ६ ।।
६. बांके मुंहवाले, विशाल शरीरवाले, करोडों सूर्यकी-सी कान्तिवाले, हे सिद्धिविनायक ! मेरे सभी शुभ कर्मोमें मुझे निर्विघ्न करो ।
O God with a curved mouth, big body, refulgent like ten million suns, keep me ever free from harm whilst doing beneficent acts.
Note. This is addressed to God represented by the mystic letter ‘ ß ’ pronounced ‘Om’. Mark its curved mouth and big body. Its mystic splendour has been sung by the Upanishads.
11-5-1930
7
गुरुर्बह्या गुरुविष्णुर्गुरुर्देवो महेश्वरः
गुरूर् ब्रह्मा, गुरूर् विष्णुर्, गुरूर् देवो महेश्वरः ।
गुरूः साक्षात् परब्रह्म, तस्मै श्री गुरवे नमः ।। ७ ।।
७. गुरू ही ब्रह्मा है, गुरू ही विष्णु है, गुरू ही महादेव है, गुरू साक्षात् परब्रह्म है, उन श्रीगुरूको मैं नमस्कार करता हूं ।
Guru (teacher) is Brahma, he is Vishnu, he is Mahadev, he is the great Brahman itself. I bow to that guru.
NOTE. This refers of course to the spiritual teacher. This is not a mechanical or artificial relationship. The teacher is not all these in reality but he is all that to the disciple who finds his full satisfaction in him and imputes perfection to him who gave him a living faith in a living God. Such a guru is a rarity, at least nowadays. The best thing is to think of God Himself as one’s Guru or await the Light in faith.
12-5-1930
8
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशम्
शान्ताकारं भुजग-शयनं पद्म-नाभं सुरेशम्
विश्वाधारं गगन-सदृशं मेघ-वर्णं शुभाङ्गम् ।
लक्ष्मी-कान्तं कमल-नयनं योगिभिर् ध्यान-गम्यम्
वन्दे विष्णुं भव-भय-हरं सर्व-लोकैक-नाथम् ।। ८ ।।
८. संसारके भयका नाश करनेवाले, सब लोकोंके एकमात्र स्वामी श्री विष्णुको मैं नमस्कार करता हूं । उनका आकार शान्त है, वे शेषनाग पर लेटे है, उनकी नाभिसे कमळ उत्पन्न हुआ है, वे सब देवोंके स्वामी है, वे सारे विश्वके आधार है, वे आकाशकी तरह अलिप्त है और उनका वर्ण मेघकी तरह श्याम है, वे कल्याणकारी गात्रवाले है, सब सम्पत्तिके स्वामी है, उनके नेत्र कमलके समान है । योगी उन्हें ध्यान द्वारा ही जान सकते है ।
I bow to Vishnu, who is peace incarnate, who lies on a snaky bed, from whose navel grows the lotus, who is the supreme lord of the gods, who sustains the universe, who is like unto the sky, who has the colour of clouds, whose body is blissful, who is the lord of Lakshmi (goddess of good fortune), who has lotus-like eyes, who is knowable by the yogis through meditation, who dispels the fear of the wheel of birth and death and who is the sole Ruler of all the worlds.
13-5-1930
9
करचरणकृतं वाक्कायजं कर्मजं वा
कर-चरण-कृतं वाक्-कायजं कर्मजं वा
श्रवण-नयनजं वा मानसं वाडपराधम् ।
विहितम् अविहितं वा सर्वम् एतत् क्षमस्व
जय जय करूणाब्धे ! श्रीमहादेव ! शम्भो ! ।। ९ ।।
९. हाथसे या पैरसे, वाणीसे या शरीरसे, कानसे या आंखसे मैं जो भी अपराध करूं, वह कर्मसे उत्पन्न हो या केवल मानसिक हो, अमुक करनेसे हो या अमुक न करनेसे हो, हे करूणा-सागर, कल्याणकारी महादेव, उन सबके लिए तू मुझे क्षमा कर । ( मेरे ह्रदयमें और जीवनमें ) तेरा ही जयजयकार हो ।
Forgive, O merciful and blessed Mahadev, all those sins of mine, of commission or omission, mental or actual and whether done through the hands or the feet, the speech, the ears or the eyes. Let Thy will be done.
14-5-1930
10
नत्वहं कामये राज्यं न स्वर्ग नापुनर्भवम्
न त्वहं कामये राज्यम् न स्वर्गं नापुनर्भवम् ।
कामये दुःख-तप्तानाम् प्राणिनाम् आर्ति-नाशनम् ।। १० ।।
१०. अपने लिए न मैं राज्य चाहता हूं, न स्वर्गकी ईच्छा करता हूं । मोक्ष भी मैं नहीं चाहता । मैं तो यही चाहता हूं कि दुःखसे तपे हुए प्राणियोंकी पीडाका नाश हो ।
I desire neither earthly kingdom nor paradise, no, not even release from birth and death. I desire only the release of afflicted life from misery.
15-5-1930
11
स्वस्ति प्रजाभयः परिपालयन्ताम्
स्वस्ति प्रजाभ्यः, परिपालयन्ताम्
न्याय्येन मार्गेण महीं महीशाः ।
गो-ब्राह्मणेभ्यः शुभम् अस्तु नित्यम्,
लोकाः समस्ताः सुखिनो भवन्तु ।। ११ ।।
११. प्रजाका कल्याण हो, राज्यकर्ता लोग न्यायके मार्गसे पृथ्वीका पालन करें, ( खेती और ज्ञान-प्रसारणके लिये ) गाय और ब्राह्मणोंका सदा भला हो और सब लोग सुखी बनें ।
Blessed be the people; may the rulers protect their kingdoms by just means, may it be always well with the cow1 and the Brahmin2 may all the peoples be happy.
16-5-1930
1 Note by Gandhiji: “Cow=agriculture”
2 Note by Gandhiji: “Brahmin=education”
12
नमस्ते सते ते जगन्कारणाय
नमस् ते सते ते जगत्-कारणाय
नमस् ते चिते सर्व-लोकाश्रयाय ।
नमोडद्वैत-तत्वाय मुक्ति-प्रदाय
नमो ब्रह्मणे व्यापिने शाश्वताय ।। १२ ।।
१२. जगतके कारणरूप, सत् स्वरूप हे परमेश्वर  ! तुझे नमस्कार । सारे विश्वके आधाररूप हे चैतन्य ! तुझे नमस्कार । मुक्ति देनेवाले हे अद्वैत-तत्व ! तुझे नमस्कार । हे शाश्वत और सर्वव्यापी ब्रह्म ! तुझे नमस्कार ।
I bow to Thee the sat (see first verse), the cause of the universe, I bow to Thee the chit (1st verse), the refuge of the world, I bow to Thee the one without a second, the giver of salvation, I bow to Thee the Brahman, the all-pervading, the eternal.
17-5-1935
13
त्वमेकं शरण्यं त्वमेकं वरेण्यम्
त्वम् एकं शरण्यं त्वम् एकं वरेण्यम्
त्वम् एकं जगत्-पालकं स्व-प्रकाशम् ।
त्वम् एकं जगत् कर्तृ-पातृ-प्रहर्तृ
त्वम् एकं परं निश्चलं निर्विकल्पम् ।। १३ ।।
१३. तू ही एक शरण लेने योग्य – आश्रयका स्थान है । तू ही एक वरणीय – ईच्छा करने लायक है । तू ही एक जगतका पालन करनेवाला है और अपने ही प्रकाशसे प्रकाशित है । तू ही एक ईस सृष्टिको पैदा करनेवाला, पालनेवाला और ईसका संहार करनेवाला है और तू ही एक निश्चल और निर्विकल्प है ।
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.
18-5-1930
14
भयानां भयं भीषणं भीषणानाम्
भयानां भयं, भीषणं भीषणानाम्
गतिः प्राणिनां, पावनं पावनानाम् ।
महोच्चैःपदानां नियन्तृ त्वम् एकम्
परेषां परं, रक्षणं रक्षणानाम् ।। १४ ।।
१४. तू भयोंको भय दिखानेवाला है, भयंकरोंका भयंकर है । तू प्राणियोंकी गति है और पवित्र वस्तुओंको भी पवित्र करनेवाला तू ही है । श्रेष्ठ स्थानोंका एकमात्र नियन्ता तू है । तू परसे भी पर है और रक्षकोंका भी रक्षक है ।
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.
19-5-1930
15
वयं त्वां स्मरामो वयं त्वां भजामो
वयं त्वां स्मरामो, वयं त्वां भजामो
वयं त्वां जगत्-साक्षि-रूपं नमामः ।
सद् एकं निधानं निरालंबम् ईशम्
भवाम्भोधि-पोतं शरण्यं व्रजामः ।। १५ ।।
१५. हम तेरा स्मरण करते है और तुझे भजते है, जगतके साक्षीरूप तुझको हम नमस्कार करते है । हम सत् स्वरूप एकमात्र निधान, निरालम्ब और ईस भव-सागरके लिए नौकारूप तेरी शरण लेते है ।
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.
20-5-1930

16
विपदो नैव विपदः संपदो नैव संपदः
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.
21-5-1930

17
विष्णुर्वा त्रिपुरान्तको भवतु वा ब्रह्या सुरेद्रो़Sथवा
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.
22-5-1930

18
हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्
The face of truth is overlaid with a golden lid, O God, remove it so that I may see the true light.
23-5-1930

19
अग्ने नय सुपथा राये अस्मान्
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.
24-5-1930

20
श्रेयश्च पेयश्च मनुष्यमेतः
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.
25-5-1930

21
सर्वें वेदा यत्पदं आमनन्ति
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
26-5-1930

22
न तत्र सूर्यो भाति न चद्रतारकम्
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
27-5-1930
1 Note by Gandhiji: “This should have been later. It is the translation of verse 14.”

23
तपःश्रद्घे ये ह्युपवसन्त्यरण्ये
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.
28-5-1930

24
आत्मानं रथिनं विद्घि शरीरं रथमेव तु
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.
29-5-1930

25
विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः
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.
30-5-1930

26
उत्तिष्ठत जाग्रत प्राफ्य वरान्निबोधत
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.
31-5-1930

27
अग्निर्यथैको भुवनं प्रविष्टो
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
1-5-1930

28
वायुर्यथैको भुवनं प्रविष्टो
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.
2-6-1930

29
सूर्यो यथा सर्वलोकस्य चक्षुर्
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.
3-6-1930

30
एको वशी सर्वभूतान्तरात्मा
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.
4-6-1930

31
नित्यो नित्यानां चेतनश्चेतनानाम्
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
5-6-1930

32
परीक्ष्य लोकान् कर्मचितान्
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.
6-6-1930

33
तस्मै स विद्वान् उपसन्नाय सयक्
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.
7-6-1930

34
प्रणवो धनु शरोह्यात्मा ब्रह्यतल्लक्ष्यमुयते
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).
8-6-1930

35
भिद्यते ह्नदयग्रथः छिद्यन्ते सर्वसंशयाः
When one realizes Godhead one’s 4 heart is rid of difficulties, doubts vanish and works do not bind.
9-6-1930

36
ब्रह्मैवेदं अमृतं पुरस्तात्
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.
10-6-1930

37
सत्येन यस्तपसा ह्येष आत्मा
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.
11-6-1930

38
सत्यमेव जयते नानृतम्
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.
12-6-1930

39
नायत्मान्मा प्रवचनेन लकयो
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.
13-6-1930

40
नायमात्मा बलहीनेन लकयो
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].
13-6-1930

41
सकप्राफ्यैनं ऋषयो ज्ञानतृफ्ताः
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.
15-6-1930

42
वेदान्तविज्ञानसुनिश्चितार्था
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.
15-6-1930

43
यथा नद्यः स्यन्दमानाः समुद्रे
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.
16-6-1930

44
स यो ह वै तत् परमं ब्रह्य वेद, ब्रह्यैव भवति
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.
17-6-1930

45
यतो वाचो निवर्तन्ते अप्राफ्य मनसा सह
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?
18-6-1930
46
युवा स्यात् साधु युवाध्यायकः आशिष्ठो द्रढिष्ठो बलिष्ठः
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.
19-6-1930

47
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.
20-6-1930

48
बलं वाव विज्ञानाद्भयोपि ह
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.
21-6-1930

49
मधुवाता ऋतायते
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.
22-6-1930

50
न जातु कामात् न भयात् न लोभात्
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.
23-6-1930

51
यदेव विद्यया करोति श्रद्घयोपनिषदा तदेव वीर्यवत्तरं भवति
Work done with knowledge and faith and in a prayerful spirit becomes most effective strength.
24-6-1930
सायंकालकी प्रार्थना
52
यं ब्रह्यवरुणेद्रमरुतः स्तुन्वन्ति दिव्यै स्तवै
यं ब्रह्मा-वरूमेन्द्र-रूद्र-मरूतः स्तुन्वन्ति दिव्यैः स्तवैर्
वेदैः सांग-पद-क्रमोपनिषदैर् गायन्ति यं सामगाः ।
ध्यानावस्थित-तदगतेन मनसा पश्यन्ति यं योगिनो
यस्यान्तं न विदुः सुरासुरगणा देवाय तस्मै नमः ।।
ब्रह्मा, वरूण, ईन्द्र, रूद्र और मरूत दिव्य-स्तोत्रोंसे जिसकी स्तुति करते हैं, सामवेदका गान करनेवाले मुनि अग, पद, क्रम और उपनिषदके साथ वेदमंत्रोंसे जिसकी सतुति करते हैं, योगीजन समाधि लगाकर परमात्मामें लीन मन द्वारा जिसके दर्शन करते हैं तथा देवता और दैत्य जिसकी महिमाका पार नहीं पाते, उस परमात्माको मैं नमस्कार करता हूं ।
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.
25-6-1930
विद्या-मन्दिरकी प्रार्थना
53
KUMAR MANDIR PRAYER
सह नाववतु | सह नौ भुनक्तु
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं सरवा वहै ।
तेजस्वि नावधीतम् अस्तु । मा विद्विषावहै ।।
ॐ शान्तिः शान्तिः शान्तिः ।। १ ।।
१. वह ( परमात्मा ) हम दोनोंकी रक्षा करे । हम दोनोंका उपयोग करे । हम दोनों ( गुरू-शिष्य) एकसाथ पुरूषार्थ करें । हमारी विद्या तेजस्वी हो । हम एक-दूसरेका द्वेष न करें । ॐ शान्तिः शान्तिः शान्तिः ।।
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.
26-6-1930
54
असतो मा सद्गमय | समसो मा ज्योतिर्गमय|
ॐ असतो मा सद् गमय । तमसो मा ज्योतिर् गमय । मृत्योर् माडमृतं गमय ।। २ ।।
२. ( हो प्रभो ! ) मुझे असत्यसे सत्यमें ले जा, अंधेरेसे उजेलेमें ले जा, मृत्युसे अमरतामें ले जा ।।
Om! From untruth lead me unto truth, from darkness lead me unto light, from death lead me unto life everlasting.
27-6-1930
55
यो़न्तः प्रविश्य मम वाचमिमां प्रसुफ्ताम्
योडन्तः प्रविश्य मम वाचम् ईमां प्रसुप्ताम्
संजीवयत्यखिल-शक्ति-धरः स्वधाम्ना ।
अन्यांश्च हस्त-चरम-श्रवण-त्वगादीन्
प्राणान् नमो भगवते पुरूषाय तुभ्यम् ।। ३ ।।
३. हे सर्वशक्तिमान । जो तू मेरे ह्रदयमें प्रवेश करके अपने तेजसे मेरी सोई हुई वाणीको जगाता है, मेरे हाथ, पैर, कान, त्वचा वगैरा दूसरी ईन्द्रियोंको और प्राणोंको सजीवन करता है, ऐसे हे भगवन् । तुझे मैं नमस्कार करता हूं ।।
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.
28-6-1930
विपदो नैव विपदः, संपदो नैव संपदः ।
विपद् विस्मरणं विष्णोः संपन् नाराण-स्मृतिः ।। ४ ।।
४. विपत्तियां सच्ची विपत्ति नहीं और धन-दौलत सच्ची सम्पत्ति नहीं, विष्णुका विस्मरण ही विपत्ति है और नारायणका स्मरण ही सम्पत्ति है ।।
विष्णुर् वा त्रिपुरान्तको भवतु वा ब्रह्मा सुरेन्द्रोडथवा,
भानुर् वा शश-लक्षणोडथ भगवान् बुद्धोडथ सिद्धोडथवा ।
राग-द्वेष-विषार्ति-मोह-रहितः सत्वानुकंपोद्यतो,
यः सर्वेः सह संस्कृतो गुणगणैस् तस्मै नमः सर्दा ।। ५ ।।
५. चाहे वह विष्णु हो या महादेव हो, ब्रह्मा हो या देवेश्वर ईन्द्र हो, सूर्य हो या चन्द्र हो, भगवान बुद्ध हो या महावीर हो, — जो राग-द्वेषरूपी विषकी पीडासे आनेवाली मूर्च्छासे रहित है, जीवमात्रके प्रति अनुकम्पासे प्रेरित है और जो सब गुण-समूहोंसे संस्कारवान बना है, उसे निरन्तर नमस्कार है ।।
56
WOMEN’S PRAYER
स्त्रीवर्गकी प्रार्थना
स्त्रियोंके वर्गकी प्रार्थना
गोविन्द द्वारिकावासिन् . . . कुरुमध्येवसीदतीम्
गोविन्द ! द्वारिकावासिन् ! कृष्ण ! गोपीजनप्रिय ! ।
कौरवैः परिभूतां माम् किं न जानासि केशव ।। १ ।।
१. हे द्वारिकावासी गोविन्द, हे गोपियोंके प्रिय कृष्ण ! कौरवोंसे – दुष्ट वासनाओंसे – धिरी हुई मुझे तुम क्यों नहीं जानते ?
1. O Govind, dweller of Dwarika, Krishna, Thou beloved of the Gopis, O Keshav, dost Thou not know that the Kauravas have surrounded me?
हे नाथ । हे रमानाथ ! व्रजनाथार्तिनाशन ! ।
कौरवार्णव-मग्नां माम् उद्धरस्व जनार्दन ।। २ ।।
२. हे नाथ, रमाके नाथ, व्रजनाथ, दुःखका नाश करनेवाले जनार्दन ! मैं कौरवरूपी समुद्रमें डूब रही हूं । मुझे बचाओ ।।
2. 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.
कृष्ण ! कृष्ण ! विश्वात्मन् ! विश्वभावन ! ।
प्रपन्नां पाहि गोविन्द ! कुरूमध्येडवसीदतीम् ।। ३ ।।
३. हे विश्वात्मन्, विश्वको उत्पन्न करनेवाले महायोगी कृष्ण, हे गोविन्द ! कौरवोंके बीच हताश होकर में तुम्हारी शरण आई हुं । मुझे बचाओ ।।
3. 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.
29-6-1930
57
धर्म चरत माधर्मम् सत्यं वदत नानृतम्
धर्मं चरत, माडधर्मम्, सत्यं वदत, नानृत्म् ।
दीर्घं पश्यत, मा ह्रस्वम्, परं पश्यत, माडपरम् ।। ४ ।।
४. धर्मका आचरण करो, अधर्मका नहीं, सत्य बोलो, असत्य नहीं, दीर्घदृष्टि रखो, संकुचित नहीं, उपर ( भगवानकी ओर ) देखो, नीचे ( दुनियाकी ओर ) नहीं ।।
Act righteously, never unrighteously; speak truth, never untruth; look far ahead, never shortsightedly; look above; never below.
30-6-1930
58
अहिंसा सत्यमस्तेयं शौचमिद्रियनिग्रहः
अहिंसा सत्यम् अस्तेयम् शौचम् ईन्द्रिय-निग्रहः ।
एतं सामासिकं धर्मम् चातुर्वर्ण्येडब्रवीन् मनुः ।। ५ ।।
५. हिंसा न करना, सत्य बोलना, चोरी न करना, पवित्रताका पालन करना, ईन्द्रियों पर काबू रखना, — मनुने चारों वर्णोंके लिए थोडेमें यह धर्म कहा है ।।
Ahimsa, truth, non-stealing, purity and self-control, these, said Manu, are the common duty of all the four divisions.
1-7-1930
59
अहिंसा सन्यमस्तेयं अकामक्रोधलोभता
अहिंसा स्तयम् अस्तेयम् अकाम-क्रोध-लोभता ।
भूत-प्रिय-हितेहा च धर्मोड्यं सार्ववर्णिकः ।। ६ ।।
६. हिंसा न करना, सत्य बोलना, चोरी न करना, विषयकी ईच्छा न रखना, क्रोध न करना, लोभ न करना, परन्तु संसारके सभी प्राणियोंका प्रिय और हित करना – यह सभी वर्णोंका धर्म है ।।
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.
2-7-1930

60
विद्वाद्भः सेवितः सद्भि&िनत्यमद्वेषरगिभः
विद् वद् भिः सेवितः सद् भिर् नित्यम् अद्वेष-रागिभिः ।
ह्रदयेनाभ्यनुज्ञातो यो धर्मस् तं निबोधत ।। ७ ।।
७. विद्वानोंने, सन्तोंने और सदा राग-द्वेषसे मुक्त वीतराग पुरूषोंने जिसका सेवन किया है और जिसे ह्रदयने मान लिया है, वही धर्म है । उसे जानो ।।
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.
3-7-1930

61
श्रूयतां धर्मसर्वस्वं . . . पापाय परपीडनम्
श्रूयतां धर्म-सर्वस्वम्, श्रुत्वा चैवावधार्यताम् ।
आत्मनः प्रतिकूलानि परेषां न समाचरेत् ।। ८ ।।
८. धर्मका यह रहस्य सुनो और सुनकर ह्रदयमें धारण करो ः जिसे अपने लिए बुरा समझते हो, उसे दूसरोंके लिए मत करो ।।
श्लोकार्धेन प्रवक्ष्यामि यदुक्तं ग्रन्थकोटिभिः
परोपकारः पुण्याय, पापाय परपीडनम् ।। ९ ।।
९. करोडों ग्रंथोमें जो कहा गया है, उसे मैं आधे श्लोकमें कहूंगा ः दूसरोंका भला करनेसे पुण्य होता है और बुरा करनेसे पाप ।।
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.
4-7-1930
62
आदित्यचद्रावनिलोनलश्च
आदित्य-चन्द्रावनिलोनलश्च
धौर् भूमिर् आपो ह्रदयं यमश्च ।
अहश्च रात्रिश्च उभे च सन्ध्ये
धर्मोपि जानाति नरस्य वृत्तम् ।। १० ।।
१०. सूर्य, चन्द्र, वायु, अग्नि, आकाश, पृथ्वी, जल, ह्रदय, यम, दिन और रात, सांझ और सवेरा और स्वयं धर्म मनुष्यके आचरणको जानते है, यानी मनुष्य अपना कोई विचार या कर्म ईनसे छिपा नहीं सकता ।।
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.
5-7-1930
मूकं करोति वाचालं, पंगुं लंघयते गिरिम् ।
यत्कृपा तमहं देवं, कृष्णं वंदे जगद् गुरूम् ।। ११ ।।
११. जिसकी कृपा गूंगेको वक्ता बनाती है और लंगडेको भी पहाड लांघनेकी शक्ति देती है, उस जगद् गुरू श्रीकृष्णको मैं वन्दन करता हूं ।।
63
FROM “DWADASHAPANJARIKA [-STOTRA”]
द्वादश-पंजरिका-स्तोत्रसे
द्वादश-पंजरिका-स्तोत्रके कुछ श्लोक
मूढ जहीहि धनागमतृष्णाम्
मूढ ! जहीहि धनागम-तृष्णाम् कुरू सद् बुद्धिं मनसि वितृष्णाम् ।
यल् लभसे निज-कर्मोपात्तम् वित्तं तेन विनोदय चित्तम् ।।
हे मूर्ख ! धन पानेकी तृष्णा छोड दे । मनमें तृष्णारहित सत्य-संकल्पको धारण कर । अपनी मेहनतसे जितना धन मिल जाय, उससे अपने दिलको खुश रख ।।
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.
6-7-1930
64
अर्थमनर्थ भावय नित्यम्
अर्थम् अनर्थं भावय नित्यम् नास्ति ततः सुख-लेशः सत्यम् ।
पुत्राद् अपि धन-भाजां भीतिः सर्वत्रैषा विहिता रीतिः ।।
हमेशा खयाल रख कि धन अनर्थका कारण है । सचमुच उसमें जरा भी सुख नहीं, धनवानोंको पुत्रसे भी डरना पडता है । सब जगह यह रीति पायी गयी है ।।
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.
7-7-1930
65
कामं क्रोधं लोभं मोहम्
कामं क्रोधं लोभं मोहम् त्यक्त्वात्मानं भावय कोहम् ।
आत्म-ज्ञानविहीना मूढाः ते पच्यन्ते नरक-निगूढाः ।।
काम, क्रोध, लोभ, मोहका त्याग करके अपने विषयमें सोच कि ‘ मैं कौन हूं ’ जिन्हें आत्मज्ञान नहीं, ऐसे मूढ लोग नरकमें पडे घोर यातना भोगते रहते है ।।
Shun desire, anger, greed, possession and ask thyself who am I’. Those foolish ones who don’t strive for self-realization go to perdition.
8-7-1930
66
त्वयि मयि चान्यत्रैको विष्णु
त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि सर्व-सहिष्णुः ।
सर्वंस्मिन्नपि पश्यात्मानम् सर्वत्रोत्सृज भेदाज्ञानम् ।।
तुझमें, मुझमें और दूसरोंमें सब-कुछ सहनेवाला एक ही विष्णु है, फिर भी तू नाहक गुस्सा होता है । तु सबमें आत्माको ही देख, और भेदभावरूपी अज्ञानको छोड दे ।।
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.
9-7-1930
67
नलिनीदलगतसलिलं तरलम्
नलिनी-दल-गत-सलिलं तरलम् तद्वज्-जीवितम् अतिशय-चपलम् ।
विद्धि व्याध्यभिमान-ग्रस्तम् लोकं शोक-हतं च समस्तम् ।।
कमलके पत्ते पर पडे हुए तरल पानीकी तरह जीवन बहुत ही चंचल है । तू यह समझ ले कि यह सारा संसार बीमारियों, अभिमान और शोकसे धिरा हुआ है ।।
Like the precarious drops on a lotus leaf this life is fleeting. Know this world to be full of disease, egotism and affliction.
10-7-1930

68
FROM “PANDAVAGITA”
पाण्डव-गीतासे
पाण्डव-गीताके कुछ श्लोक

प्रह्लदनारदपराशरपुण्डरीक
पाण्डवः प्रह्लाद-नारद-पराशर-पुण्डरीक-
व्यासाम्बरीष-शुक-शौनक-भीष्म-दाल्भ्यान् ।
रूक्मांगदार्जुन-वसिष्ठ-बिभिषणादीन्
पुण्यान् ईमान् परमभागवतान् स्मरामि ।।
पाण्डव – प्रह्लाद, नारद, पराशर, पुण्डरीक, व्यास अम्बरीष, शुक, शौनक, दाल्भ्य, रूकमांगद, अर्जुन, वसिष्ठ, बिभीषण आदि भगवानके परम पवित्र भक्तोंका मैं स्मरण करता हूं ।।
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.
11-7-1930

69
स्वकर्मफलनिर्दिष्टां यां यां योनिं व्रजाकयहम्
कुन्तीः स्वकर्म-फल-निर्दिष्टां यां यां योनिं व्रजाम्यहम् ।
तस्यां तस्यां ह्रषीकेश ! त्वयि भक्तिर् दृढास्तु मे ।।
कुन्ती – अपने कर्मोके फलस्वरूप जिस-जिस योनिमें मेरा जन्म हो, उस-उस योनिमें हे ह्रषीकेश ! तुझमें मेरी भक्ति दृढ रहे ।।
KUNTI: O Krishna, no matter in what species I am born due o my actions, may my devotion to you grow in strength.
12-7-1930
70
ये ये हताश्चक्रधरेण राजन्
द्रोणः ये ये हताश् चक्रधरेण राजन् !
त्रैलोक्यनाथेन जनार्दनेन ।
ते ते गता विष्णुपुरीं प्रयाताः
क्रोधोपि देवस्य वरेण तुल्यः ।।
द्रोण – हे राजा ! तीन लोकके स्वामी, चक्रधारी जनार्दनके हाथों जो-जो भी मारे गये वे सब वैकुण्ठ गये । भगवानका क्रोध भी उसकी कृपा ( वरदान ) के समान है ।।
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.
13-7-1930
71
त्वमेव माता च पिता त्वमेव
गान्धारीः त्वम् एव माता च पिता त्वम् एव
त्वम् एव बंधुश्च सखा त्वम् एव ।
त्वम् एव विद्या द्रविणं त्वम् एव
त्वम् एव सर्वं मम देवदेव ! ।।
गान्धारी – हे देवोंके देव ! तू ही मेरी माता है, तू ही पिता है, तू ही भाई और तू ही मित्र है, तू ही विद्या है और धन भी तू ही है । तू ही मेरा सब –कुछ है ।।
GANDHARI: O Thou God of gods, Thou alone art my all, mother, father, brother, friend, knowledge, wealth.
14-7-1930
72
नमो ब्रह्यण्यदेवाय . . . केशवं प्रतिगच्छति
विराटः नमो ब्रह्मण्यदेवाय गोब्राह्मणहिताय च ।
जगद्धिताय कृष्णाय गोविन्दाय नमो नमः ।।
विराट – सबसे बडे देवको, गो-ब्राह्मणका हित करनेवाले, जगतका कल्याण करनेवाले, श्रीकृष्ण गोविन्दको बार-बार नमस्कार है ।।
VIRATA: Ten thousand ten obeisances to the great God Krishna, Govind the benefactor of the cow, the Brahmin, the whole universe.
प्रह्लादः नाथ ! योनिसहस्रेषु येषु येषु व्रजाम्यहम् ।
तेषु तेष्वचलाभक्तिर् अच्युतास्तु सदा त्वयि ।।
या प्रीतिर् अविवेकानां विषयेष्वनपायिनी ।
त्वाम् अनुस्मरतः सा मे ह्रदयान् मापसर्पतु ।।
प्रह्लाद —  हे नाथ ! हे अच्युत ! हजारों योनियोंमें जहां-जहां मैं जन्म लूं, वहां-वहां तुझमें मेरी भक्ति सदा अचल रहे ।
अविवेकी पुरूषोंकी जैसी गाढ प्रीति विषयोंमें होती है, वैसी ही किन्तु कल्याणकारी प्रीति तेरा स्मरण करनेवाले मेरे ह्रदयसे कभी दूर न हो ।।
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.
भरद्वाजः लाभस् तेषां जयस् तेषां कुतस् पराजयः ।
येषाम् ईनदीवरश्यामो ह्रदयस्थो जनार्दनः ।।
भरद्वाज – जिनके ह्रदयमें नील कमल-सा सांवला, कमलापति, जनार्दन बैठा है, उन्हें लाभ ही लाभ, जय ही जय है, उनके लिए पराजय कहांसे ?
BHARADWAJA: Good fortune and victory, never defeat, attend upon those whose hearts are ruled by lotus-like Janardana.
मार्कंडेयः सा हानिस् तन् महच्छिद्रं सा चान्ध-जड-मूढता ।
यन्मुहूर्तं क्षणं वापि वासुदेवं न चिंतयेत् ।।
मार्कंडेय — मुहूर्त या क्षणके लिये भी वासुदेवका चिन्तन नहीं हो पाया, समझो कि वह बडा नुकसान हुआ, वह एक बडा छेद पडा । उसीकी अन्धता, जडता और मूर्खता जानो ।।
MARKANDEYA: That moment or occasion when one does not think of Vasudeva means as much waste, loss, ignorance, folly, stupidity.
शौनकः भोजनाच्छादने चिन्तां वृथा कुर्वन्ति वैष्णवाः ।
योसौ विश्वम्भरो देवः स भक्तान् किम् उपेक्षते ।।
शौनक —  विष्णुके भक्त व्यर्थ ही अन्न और वस्त्रकी चिन्ता करते है । जो भगवान सारी दुनियाको पालता है, वह क्या अपने भक्तकी उपेक्षा करेगा ? ।।
SHAUNAKA: Devotees of Vishnu needlessly worry over food and clothing. Surely He who sustains the whole universe is not going to neglect His devotees.
सनत्कुमारः आकाशात् पतितं तोयं यथा गच्छति सागरम् ।
सर्व-देव-नमस्कारः केशवं प्रति गच्छति ।।
सनत्कुमार —  जिस प्रकार आकाशसे गिरनेवाला पानी अन्तमें समुद्रमें ही जाता है, उसी प्रकार सब तरहके देवोंको किया हुआ नमस्कार परमात्मा केशवको ही पहुंचता है ।।
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.
15-7-1930
73
SELECTIONS FROM “MUKUNDAMALA”
मुकुन्दमालासे
मुकुन्दमालाके कुछ श्लोक
शीवल्लभेति वरदेति दयापरेति
श्रीवल्लभेति वरदेति दयापरेति
भक्त-प्रियेति भव-लुण्ठन-कोविदेति ।
नाथेति नाग-शयनेति जगन्निवासे-
त्यालापिनं प्रतिदिनं कुरू मां मुकुन्द ! ।। १ ।।
१. हे मुकुन्द ! कुछ ऐसा कर कि जिससे मैं प्रतिदिन ‘ हे श्रीवल्लभ, हे वरद, हे दयानिधान, हे भक्त-प्रिय, हे जन्म-मरणका नाश करनेमें कुशल, हे नाथ, हे नागशयन, हे जगन्निवास ! ’ आदि-आदि रटता रहूं ।।
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.
15-7-1930
74
मुकुन्द मूर्ध्ना . . . मरणेपि चिन्तयामि
मुकुन्द ! मूर्ध्ना प्रणिपत्य याचे
भवन्तम् एकान्तम् ईयन्तम् अर्थम् ।
अविस्मृतिस् त्वच्चरणारविन्दे
भवे भवे मेस्तु भवत्-प्रसादात् ।। २ ।।
२. हे मुकुन्द ! सिर झुकाकर नमस्कार करके केवल ईतनी ही एक चीज मैं तुझसे मांगता हूं कि तेरी कृपासे मैं अपने किसी भी जन्ममें तेरे चरण-कमलोंको न भूलूं ।।
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.
नास्था धर्मे न वसु-निश्चये नैव कामोपभोगे
यद् भाव्यं तद् भवतु भगवन् पूर्व-कर्मानुरूपम् ।
एतत् प्रार्थ्यं मम बहु-मतं जन्म-जन्मान्तरेपि
त्वत् पादाम्भो-रूह-युग-गता निश्चला भक्तिर् अस्तु ।। ३ ।।
३. हे भगवन् ! मुझे न धर्ममें ( पुण्य-प्राप्रतिमें ) आस्था है, न धन-संग्रहमें, न विषयोपभोगमें । पूर्व-कर्मानुसार यह बहुमोल प्रार्थना है कि जन्म-जन्मान्तरमें भी तेरे चरण-कमलकी जोडीमें मेरी भक्ति अचल रहे ।।
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.
दिवि वा भुवि वा ममास्तु वासो
नरके वा नरकान्तक ! प्रकामम् ।
अवधीरित-शारदारविन्दौ
चरणौ ते मरणेपि चिन्तयामि ।। ४ ।।
४. हे नरकासुरका नाश करनेवाले ! चाहे मैं स्वर्गमें, पृथ्वी पर या नरकमें ही क्यों न रहुं, पर तू ईतना करना कि मरते समय मैं शरद ऋतुके कमलसे भी सुन्दर तेरे चरणोंका चिन्तन करता रहू ।।
कृष्ण ! त्वदीय पद-पङ्कज-पञ्जरान्तम्
अद्यैव मे विशतु मानस-राजहंसः ।
प्राण-प्रयाण-समये कफ-वात-पित्तैः
कण्ठावरोधन-विधौ स्मरणं कुतस् ते ।। ५ ।।
५. हे कृष्ण ! मेरा चित्तरूपी मानस-हंस आज ही तेरे चरण-कमलरूपी पिंजरेमें बन्द हो जाय । क्योंकि प्राण निकलनेके वक्त, वात और पित्तसे कण्ठ रूंध जायगा, तब तेरा स्मरण कैसे हो सकेगा ? ।।
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.
भवजलधिगतानां द्वद्ववाताहतानाम्
भवृजलधि-गतानां द्वन्द्व-वाताहतानाम्
सुत-दुहितृ-कलत्र-त्राण-भारावृतानाम् ।
विषम-विषय-तोये मज्जताम् अप्लवानाम्
भवति शरणम् एको विष्णु-पोतो नराणाम् ।। ६ ।।
६. भव-सागरमें पडे हुए. सुख-दुःखादि द्वन्द्वरूपी वायुके थपेडे खानेवाले, पुत्र, पुत्री, पत्नी आदिकी रक्षाके भारसे दबे हुए, नावके अभावमें विषम विषयोंके पानीमें गोते खानेवाले मनुष्योंके लिए विष्णुरूपी नाव ही एक शरण है ।।
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.
16-7-1930
75
भवजलधिमगाधं . . . कृष्णरसायनं पिब
भव-जलधिम् अगाधं दुस्तरं निस्तरेयम्
कथम् अहम् ईति चेतो मा स्म गाः कारत्वम् ।
सरसिज-दृशि देवे तावकी भक्तिर् एका
नरक-भिदि-निषण्णा तारयिष्यत्यवश्यम् ।। ७ ।।
७. हे चित्त ! तू यह डर मत रख कि ईस अगाध और दुस्तर भव-सागरको मैं किस तरह पार कर सकूंगा । यदि कमल-से नेत्रोंवाले और नरकासुरका नाश करनेवाले देवमें तेरी अनन्य भक्ति होगी, तो वह तुझे जरूर पार लगायेगी ।।
बद्धेनाञ्जलिना नतेन शिरसा गात्रैः सरोमोदगमैः
कण्ठेन स्वर-गदगदेन नयनेनोदगीर्ण-बाष्पाम्बुना ।
नित्यं त्वच्चरणारविन्द-युगल-ध्यानामृतास्वादिनाम्
अस्माकं सरसीरूहाक्ष ! सततं संपद्यतां जीवितम् ।। ८ ।।
८. दोनों हाथ जोडकर, सिर नमाकर, रोमांचसहित सर्वांग पुलकित होकर, गदगद कण्ठसे, आंसू बहाती आंखोंसे, तेरे चरण-कमलकी जोडीका ध्यानामृत चखते हुए, के कमलनयन ! हमारा जीवन बीते ।।
मदन ! परिहर स्थितिं मदीये
मनसि मुकुन्द-पदारविन्द-धाम्नि ।
हर-नयन-कृशानुना कृशोडसि
स्मरसि न चक्र-पराक्रमं मुरारेः ।। ९ ।।
९. हे मदन ! मुकुन्दके चरण-कमलके धानरूप मेरे चित्तसे तू तुरंत चला जा । शिवके नेत्रकी आगसे तू दुबला तो हुआ ही है, फिर भी मुरारीके चक्रके पराक्रमको तू याद क्यों नहीं करता ? ।।
ईदं शरीरं शत-सन्धि-जर्जरं
पतत्यवश्यं परिणाम-पेशलम् ।
किमौषधैः क्लिश्यसि मूढ ! दुर्मते !
निरामयं कृष्ण-रसायनं पिब ।। १० ।।
१०. यह शरीर सैंकडों सन्धियों – जोडों – से जर्जर हो जाता है, पतनशील है और अवश्य नष्ट होनेवाला है । तो हे मूढ और दुर्बुद्धि पुरूष ! दूसरी दवाईयां खा-खाकर तू क्यों हैरान होता है ? सब रोगोंसे रहित कृष्णरूपी रसायन तू पी ले ।।
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.
17-7-1930
76
नमामि नारायणपादपङ्कजम् . . . जनानां व्यसनाभामुकयम्
नमामि नारायण-पाद-पञ्कजम्
करोमि नारायण-पूजनं सदा ।
वदामि नारायण-नाम निर्मलम्
स्मरामि नारायण-तत्वम् अव्ययम् ।। ११ ।।
११. मैं नाराणके चरण-कमलको नमस्कार करता हूं, मैं सदा-सर्वदा नारायणकी पूजा करता हुं, मैं नारायणका पवित्र नाम लेता हूं, मैं अविनाशी नारायण-तत्वका स्मरण करता हूं ।।
अनन्त ! वैकुण्ठ ! मुकुन्द ! कृष्ण !
गोविन्द ! दामोदर ! माधवेति ।
वक्तुं समर्थोपि न वक्ति कश्चिद्
अहो ! जनानां व्यसनाभिमुख्यम् ।। १२ ।।
१२. अनन्त, वैकुण्ठ, मुकुन्द, कृष्ण, गोविन्द, दामोदर, माधव आदि नाम बोलनेकी शक्ति होते हुए भी कोई ये नाम नहीं बोलता । अरेरे, व्यसनोंकी तरफ मनुष्योंकी वृत्ति कितनी बलवान होती है ! ।।
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.
18-7-1930

77
BHAJANS
हिन्दुस्तानी भजन
जेहि सुमिरत सिधि होइ, गणनायक करिवरवदन
१ (P-69)
( सोरठा )
जेहि सुमिरत सिधि होई, गण-नायक करिवर-वदन ।
करो अनुग्रह सोई, बुद्धि-रासि शुभ-गुण-सदन ।।
मूक होई वाचाल, पंगु चढै गिरिवर गहन ।
जासु कृपासु दयालु, द्रवौ सकल कलि-मल-दहन ।।
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.
19-7-1930
78
दीन को दयालु दानि, दूसरो न कोऊ
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.”
20-7-1930
79
तू दयालु, दीन हौं, तू दानि, हौं भिखारी
२ (P-69)
( राग देस – ताल दादरा )
तु दयालु, दीन हौं, तू दानि, हौं भिखारी ।
हौं प्रसिद्ध पातकी, तू पाप- पुंज-हारी ।। १ ।।
नाथ तू अनाथको, अनाथ कौन मोसो ?
मो समान आरत नहि, आरत-हर तोसो ।। २ ।।
ब्रह्म तू, हौं जीव, तू ठाकुर, हौं चेरो ।
तात, मात, गुरू, सखा तू, सब विधि हितु मेरो ।। ३ ।।
तोहिं मोहिं नाते अनेक मानियै जो भावै ।
ज्यों त्यों तुलसी कृपालु चरन-सरन पावै ।। ४ ।।
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.
21-7-1930

80
कबहुक हौं
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.
22- 7-1930
81
ऐसी मूढता या मनकी
३ (P-70)
( राग सोहनी – पंजाबी ठेका वि. तीन ताल )
ऐसी मूढता या मनकी ।
परिहरि रामभक्ति-सुरसरिता आस करत ओस-कनकी ।।
धूम-समूह निरखि चातक ज्यों तृषित जानि मति धनकी ।
नहिं तहं सीतलता, न बारि, पुनि हानि होति लोचनकी ।।
ज्यों गच कांच विलोकि स्येन जड छांह आपने तनकी ।
टूटत अति आतुर अहारबस, छति बिसारि आननकी ।।
कहं लौं कहौं कुचाल कृपानिधि, जानत हौं गति जनकी ।
तुलसिदास प्रभु ! हरहु दुसह दुख करहु लाज निजपनकी ।।

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.
23-7-1930
82
यह विनती रजुवीर गुसाई
५ (P-71)
(  राग परज – तीन ताल )
यह विनती रघुवीर गुसांई ।
ओर आस बिस्वास भरोसो, हरू जियकी जडताई ।।
चहौं न सुगति,सुमति, संपति कछु, रिधिसिधि विपुल बडाई ।
हेतु-रहित अनुराग रामपद बढै अनुदिन अधिकाई ।।
कुटिल करम लै जाई मोहि जहं जहं अपनी बरिआई ।
तहं तहं जनि छिन छोह छांडिये कमठ-अण्डकी नाईं ।।
या जगमें जहं लगि या तनुकी, प्रीति प्रतीति सगाई ।
आखा श्लोकनुंते सब तुलसिदास प्रभु ही सों होहिं सिमिटि ईक ठांई ।।
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.
24-7-1930
83
माधव मोह-पास क्यों टूटै ?
४ (P-70)
(राग खमाज – तीन ताल )
माधव ! मोह-पास क्यों  टूटै ?
बाहर कोटि उपाय करिय अभ्यन्तर ग्रन्थि न छूटै ।।
धृतपूरन कराह अन्तरगत ससि-प्रतिबिम्ब दिखावै ।
ईंधन अगन लगाय कल्पसत औंटत नास न पावै ।।
तरू कोटर महं बस विहंग तरू काटे मरै न जैसे ।
सादन करिय विचार-हीन मन,सुद्ध होई नहिं तैसे ।।
अंतर मलिन विषय मन अति, तन पावन करिय पखारे ।
मरई न उरग अनेक जतन बलमीक बिविध बिधि मारे ।।
तुलसिदास हरि गुरू-करूना बिनु, बिमल विवेक न होई ।
बिनु विवेक संसार-घोर-निधि पार न पावै कोई ।।
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.
25-7-1930

84
मैं केहि कहौं विपति अति भारी |
६ (P-71)
( राग कौशिया – तीन ताल )
मैं केहि कहौं बिपति अति भारी । श्री रघुबीर दीन हितकारी ।।
मम ह्रदै भवन प्रभु तोरा । तहं आइ बसे बहु चोरा ।।
अति कठिन करहिं बरजोरा । मानहिं नहिं विनय निहोरा ।।
तम, मोह, लोभ, अहंकारा । मद, क्रोध, बोध-रिपु, मारा ।।
अति करहिं उपद्रव नाथा । मरदहिं मोहिं जानि अनाथा ।।
मैं एक अमित बटपारा । कोउ सुनै न मोर पुकारा ।।
भागेउ नहिं नाथ, उबारा । रघुनायक ! करहु संभारा ।।
कह तुलसिदास सुनु रामा । लूटहिं तस्कर तव धामा ।।
चिन्ता यह मोहिं अपारा । अपजस नहिं होई तुम्हारा ।।
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 !
26-7-1930

85
ऐसी को उदार जग माहीं
७ (P-72)
(राग आसावरी या तोडी – तीन ताल )
ऐसो को उदार जग माहीं ।
बिनु सेवा जो द्रवे दीन पर, राम सरिस कोउ नाहीं ।।
जो गति योग विराग जतन करी, नहिं पावत मुनि ग्यानी ।
सो गति देत गीध सबरी कहं, प्रभु न बहुत जिय जानी ।।
जो संपति दस सीस अरपि करि, रावन सिव पहं लिन्ही ।
सो संपदा बिभीषण कहं अति, सकुच सहित हरि दीन्ही ।।
तुलसिदास सब भांति सकल सुख, जो चाहसि मन मेरो ।
तौ भजु राम काम सब पूरन, करहि कृपानिधि तेरो ।।
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.
27-7-1930
८ (P-72)
( राग खमाज – तीन ताल )
कुटुंब तजि शरण राम ! तेरी  आयो,
तजि गढ लंका, महल औ ’ मंदिर, नाम सुनत उठि धायो ।।
भरी सभामें रावण बैठ्यो, चरण प्रहार चलायो ।
मूरख अंध कह्यो नहिं मानै, बार बार समझायो ।। १ ।।
आवत ही लंका-पति कीनो, हरि हंस कंठ लगायो ।
जन्म जन्मके मिटे पराभव, राम-दरस जब पायो ।। २ ।।
हे रघुनाथ ! अनाथके बंधु ! दिन जान अपनायो ।
तुलसिदास रघुवरकी शरणा, भक्ति अभय पद पायो ।। ३ ।।
86
जाके प्रिय न राम वैदेही
९ (P-73)
(राग खमाज – तीन ताल )
जाके प्रिय न राम वैदेही ।
सो छांडिये कोटि बैरी सम, जद्यपि परम सनेही ।।
तज्यो पिता प्रहलाद, भिभीषण बन्धु, भरत महतारी ।
बलि गुरू तज्यो, कंत व्रजबनितनि, भये मुद-मंगलकारी ।।
नाते नेह रामके मनियत, सुह्रद सुसेव्य जहां लौं ।
अंजन कहा आंखि जेहि फूटै, बहुतक कहौं कहां लौं ।।
तुलसी सो सब भांति परमहित, पूज्य प्रान ते प्यारो ।
जासों होय सनेह रामपद, एतो मतो हमारो ।।
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.
28-7-1930
87
कौन जतन विनती करिये
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?
29-7-1930
88
जानत प्रीतरीत रघुराई
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.
89
रघुवर! तुमको मेरी लाज |
१० (P-73)
(राग पीलु – तीन ताल )
रघुवर ! तुमको मेरी लाज ।
सदा सदा मैं सरन तिहारी, तुम बडे गरीबनिवाज ।।
पतित-उधारन बिरूद तिहारो, स्रवनन सुनी अवाज ।।
हौं तो पतित पुरातन कहिये, पार उतारो जहाज ।।
अध-खंडन, दुख-भंजन जनके यही तिहारो काज ।।
तुलसिदास पर किरपा करिये, भक्ति-दान देहु आज ।।
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.
११ (P-74)
( राग धनाश्री – तीन ताल )
जाउं कहां तजि चरन तुम्हारे ।
काको नाम पतित-पावन जग, केहि अति दीन पियारे ।।
कौने देव बराह बिरद-हित, हठि-हठि अधम उधारे ।।
खग, मृग, ब्याध, पषान, बिटप जड, जवन कवन सुर तारे ।।
द्व, दनुज, मुनि, नाग, मनुज सब, माया-बिबसे बिचारे ।।
तिनके हाथ ‘  दास तुलसी ’ प्रभु, कहा अनुपौ हारे ।।
90
जागिये रघुनाथ कुंवर
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.
30-7-1930
91
मेरी मन हरिजू हठ न तजै
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.
31-7-1930
92
कुटुंब तजि शरण राम! तेरी आयो
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.
1-8-1930
93
भज मन रामचरन सुखदाई
१२ (P-75)
(राग भैरवी – तीन ताल )
भज मन राम-चरण सुख-दाई…
जिहि चरननसे निकसी सुर-सरी, संकर-जटा समाई ।
जटासंकरी नाम पर्यो है, त्रिभुवन तारन आई ।। १ ।।
जिन चरननकी चरन-पादुका भरत रह्यो लव लाई ।
सोई चरन केवट धोय लीने, तब हरि नाव चलाई ! ।। २ ।।
सोई चरन संतन जन सेवत, सदा रहत सुखदाई ।
सोई चरन गौतम-ऋषि-नारी, परसि परम-पद पाई ।। ३ ।।
दंडक-वन प्रभु पावन कीन्हो, ऋषियन त्रास मिटाई ।
सोई प्रभु त्रिलोकके स्वामी, कनक-मृगा संग धाई ।। ४ ।।
कपि सुग्रीव बंधु-भय-व्याकुल, तिन जय-छत्र धराई ।
रिपुको अनुज बिभीषण निसिचर, परसत लंका पाई ।। ५ ।।
सिव-सनकादिक अरू ब्रह्मादिक, शेष सहस मुख गाई ।
तुलसिदास मारूत-सुतकी प्रभु, निज मुख करत बडाई ।। ६ ।।
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.
2-8-1930
१३ (P-76)
( राग कौशिया – तीन ताल )
जानकीनाथ सहाय करे जब । कोन बिगाड करे नर तेरो ।।
सूरज, मंगल, सोम, भृगुसुत । बुध अरू गुरू वरदायक तेरो ।
राहु केतुकी नाहिं गम्यता । संग शनीचर होत उचेरो ।। १ ।।
दुष्ट दुःशासन विमल द्रौपदी । चीर उतार कुमन्तर प्रेरो ।
जाकी सहाय करी करूणानिधि । बढ गये चीरके मार घनेरो ।। २ ।।
गरभमें राख्यो परीक्षित राजा । अश्वत्थामा जब अस्त्र प्रेरो ।
भारतमें मरूही के अंडा । ता पर गजका घंटा गेरो ।। ३ ।।
जाकि सहाय करी करूणानिधि । ताके जगतमें भाग बडेरो ।
रघुवंशी संतन सुखदायी । तुलसिदास चरणको चेरो ।। ४ ।।
94
१४ (P-76)
अब लौं नसानी अब न नसैहौं
( राग गौड सारंग – तीन ताल )
अब लौं नसानी, अब न नसैहौं ।
रामकृपा भवनिसा सिरानी, जागे फिरि न डसैहौं ।।
पायो नाम चारू चिंतामनि, उर कर तें न खसैहौं ।
स्याम रूप सुचि रुचिर कसौटी, चित्त कंचनहिं कसैहौं ।।
परबस जानि हंस्यो ईन ईंद्रिन, निज बस व्है न हंसैहौं ।
मन मधुपहि प्रन करि, तुलसी, रघुपति-पद-कमल बसैहौं ।।
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.
3-8-1930
95
१५ (P-77)
मन पछितै है अवसर बीते |
( राग पूर्वी – तीन ताल )
मन पछितै है अवसर बीते ।
दुर्लभ देह पाइ हरिपद भजु, करम, वचन अरू हीतें ।। १ ।।
सहस-बाहु दस-वदन ादि नृप, बचे न काल बलीतें ।
हम-हम करि धन-धाम संवारे, अंत चले उठि रीते ।। २ ।।
सुत-वनितादि जानि स्वारथ-रत, न करू नेह सब ही तें ।
अंतहुं तोहिं तजेंगे, पामर ! तू न तजै अब ही तें ।। ३ ।।
अब नाथहिं अनुरागु जागु जड, त्यागु दुरासा जीतें ।
बुझै न काम-अगिनि तुलसी कहुं, विषय-भोग बहु धीतें ।। ४ ।।
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.
4-8-1930
96
माधव! मो समान जग माही |
१६ (P-77)
( राग खमाज – तीन ताल )
माधव ! मो समान जग माहीं ।
सब बिधि हीन मलीन दीन अति, लीन विषय कोउ नाहीं ।।
तुम सम हेतु-रहित, कृपालु, ारत-हित, ईसहि त्यागी ।
मैं दुख सोक बिकल, कृपालु, केहि कारन दया न लागी ।।
नाहिंन कछु अवगुन तुम्हार, अपराध मोर मैं माना ।
ग्यान-भवन तनु दियहु नाथ सोउ, पाय न मैं प्रभु जाना ।।
बेनु करील, श्रीखंड वसंतहिं, दूषन मृषा लगावै ।
सार रहित हतभाग्य सुरभि, पल्लव सो कहं कहु पावै ।।
सब प्रकार मैं कठिन, मृदुल हरि, दृढ विचार जिय मोरे ।
तुलसिदास प्रभु मोह सृंखला, छुटिहि तुम्हारे छोरे ।।
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.
97
कलि नाम कामतरु राम को
१७ (P-78)
( राग कल्याण – तीन ताल )
कलि नाम कामतरू रामको ।
दलनिहार दारिद दुकाल दुख, दोष धोर धन धामको ।।
नाम लेत दाहिनो होत मन, बाम विधाता बामको ।
कहत मुनीस महेस महातम, उलटे सूधे नामको ।।
भलो लोक परलोक तासु, जाके बल ललित ललामको ।
तुलसी जग जानियत नाम ते, सोच न कूच मुकामको ।।
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.
5-8-1930
१८ (P-79)
( राग दरबारी कानडा – तीन ताल )
और नहीं कछु कामके, मैं भरोसे अपने रामके… और…
दोउ अक्षर सब कुल तारे, वारी जाउं उस नामपे… और…
तुलसिदास प्रभु राम दयाधन, और देव सब दामके… और…
१९ (P-79)
( राग हमीर – ताल केरवा )
श्री रामचन्द्र कृपालु भज मन, हरण भव-भय दारूणम्,
नव-कंज-लोचन कंज-मुख, कर कंज, पदकंजारूणम् ।। १ ।।
कंदर्प अगणित अमित छबि, नव नील नीरज सुन्दरम्,
पट-पीत मानहु तडित रूचि शुचि, नौमि जनक-सुतावरम् ।। २ ।।
भज दीन-बन्धु दिनेश दानव, दैत्यवंश निकंदनम्,
रघुनन्द आनन्द-कंद कौशल-चंद, दशरथ-नंदनम् ।। ३ ।।
शिर मुकुट कुण्डल तिलक चारू, उदार अंग विभूषणम्,
आजानु भुज शर चाप-धर, संग्राम-जित खर-दूषणम् ।। ४ ।।
ईति वदति तुलसीदास शंकर, शेष मुनि-मन रंजनम्,
मम-ह्रदय-कुंज निवास करू, कामादि खल-दल गंजनम् ।। ५ ।।
२० (P-80)
( राग झिंझोटी – ताल दादरा )
‘ कहांके पथिक कहां कीन्ह है गमनवां…कहांके… ।। ० ।।
कौन गाम कौन ठामके वासी राम,
के कारण तुम्ह तज्यो है भगनवां ’…कहांके… ।। १ ।।
‘ उत्तर दिसि एक नगरी अयोध्या,
राजा दशरथ वहां कीन्ह है भगनवां ’…कहांके… ।। २ ।।
‘ उनहीके हम दोनों कुंवरवां,
माताके वचन सुनि तज्यो है भगनवां ’…कहांके… ।। ३ ।।
ग्राम-वधू पूछे उन्ह सीयासे,
‘ कौनसे प्रीतम कौनसे देवरवां ’…कहांके… ।। ४ ।।
सिया मुसुकाई बोली मृदु बानी,
‘ सांवरे सो प्रीतम गौर सो देवरवां ’…कहांके… ।। ५ ।।
तुलसीदास  प्रभु आस चरननकी,
मेरो मन हर लीनो, जानकी-रामनवां… ।। ६ ।।
98
जय राम रमारमणं समनम्
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.
6-8-1930
99
तुलसी बोध-मौक्तिक
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 च/ााíठी 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.
7-8- 1930
100
चरन-कमल बन्दौ हरि राई |
२१ (P-81)
( राग कल्याण – तीन ताल )
चरन-कमल बन्दौं हरि राई ।
जाकी कृपा पंगु गिरि लंघै, अंधेको सब कछु दरसाई ।।
बहिरो सुनै, मूक पुनि बोलै, रंक चलै सिर छत्र धराई ।।
सूरदास स्वामी करूनामय, बार-बार बन्दौ तेहि पाई ।।
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.
8-8-1930
101
जैसे राखहु वैसे हि रहौं
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.
9-8-1930
102
दीनन दुख-हरन देव संतन हितकारी|
२३ (P-82)
( राग आसा – ताल दादरा )
दीनन दुख-हरन देव, सन्तन हितकारी… ।।
अजामील गीध व्याध, ईनमें कहो कौन साध ।
पंछीको पद पढात, गणिका-सी तारी… ।। १ ।।
ध्रुवके सिर छत्र देत, प्रह्लादको उबार लेत ।
भक्त हेत बांध्यो सेत, लंक-पुरी जारी… ।। २ ।।
तंदुल देत रीझ जात, साग-पातसों अघात ।
गिनत नहिं जूठे फल, खाटे मीठे खारी… ।। ३ ।।
गजको जब ग्राह ग्रस्यो, दुःशासन चीर खस्यो ।
सभा बीच कृष्ण कृष्ण, दौपदी पुकारे… ।। ४ ।।
ईतने हरि आय गये, बसनन आरूढ भये ।
सूरदास द्वारे ठाढो, आंधरो भिखारी… ।। ५ ।।
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.
10-8-1930
103
सुने री मैंने निर्बल के बल राम|
२४ (P-82)
( राग भैरवी – पंजाबी ठेका, तीन ताल )
सुने री मैंने निर्बलके बल राम ।
पिछली साख भरूं संतनकी, आडे संवारे काम ।।
जबलग गज बल अपनो बरत्यो, नेक सरो नहिं काम ।
निर्बल व्है बल राम पुकार्यो, आये आधे नाम ।।
द्रुपद-सुता निर्बल भई ता दिन, गहलाये निज धाम ।
दुःशासनकी भुजा थकित भई, वसन रूप भये श्याम ।।
अप-बल, तप-बल और बाहु-बल, चौथा है बल दाम ।
सूर किशोर कृपासे सब बल, हारेको हरिनाम ।।
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.
11-8-1930
104
हम भक्तन के भक्त हमारे
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.
105
अबकी टेक हमारी| लाज राखे गिरिधारी |
२५ (P-83)
( राग काफी – ताल दीपचंदी )
अबकी टेक हमारी । लाज राखो गिरिधारी ।।
जैसी लाज राखी अर्जुनकी, भारत-युद्ध मंझारी ।
सारथि होके रथको हांको, चक्र-सुदर्शन-धारी ।।
भक्तनकी टेक न टारी ।। १ ।।
जैसी लाज राखी दौपदीकी, होन न दीनि उधारी ।
खैंचत खैंचत दोउ भुज थाके, दुःशासन पचिहारी ।।
चीर बढायो मुरारी ।। २ ।।
सूरदासकी लाज राखो, अब को है रखवारी ?
राधे राधे श्रीवर प्यारो, श्रीवृषभान-दुलारी ।।
शरण तक आयो तुम्हारी ।। ३ ।।
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.
106
मो सम कौन कुठिल खल कामी |
३० (P-86)
( राग केदार – तीन ताल )
मो सम कौन कुटिल खल कामी ।
जिन तनु दियो ताहि बिसरायो, ऐसो निमकहरामी ।।
भरि भरि उदर विषयको धावौं, जैसे सूकर ग्रामी ।
हरिजन छांड हरी-बिमुखनकी, निसि-दिन करत गुलामी ।। १ ।।
पापी कौन बडो है मोतें, सब पतितनमें नामी ।
सूर पतितको ठौर कहां है, सुनिये श्रीपति स्वामी ।। २ ।।
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?
12-8-1930
107
प्रभु मोरे अवगुन चित न धरो |
३१ (P-86)
( राग सिंध-काफी – तीन ताल )
प्रभु ! मोरे अवगुण चित्त न धरो ।
सम-दरशी है नाम तिहारो, चाहे तो पार करो ।।
एक नदिया एक नार कहावत, मैलो ही नीर भरो ।
जब मिलकरके एक बरन भये, सुरसरि नाम पर्यो ।।
इक लोहा पूजामें राखत, इक घर बधिक पर्यो ।
पारस गुण अवगुण नहिं चितवत, कंचन करत खरो ।।
यह माया भ्रम-जाल कहावत, सूरदास सगरो ।
अबकी बेर मोहिं पार उतारो, नहिं, प्रन जात टरो ।।
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.
13-8-1930
३२ (P-87)
( राग जयतिश्री – तीन ताल )
राखहु वैसे हि रहौं ।
नत दुःख सुख सब जनके तुम । मुखतें कहा कहां ।।
हुंक भोजन लहौं कृपा-निधि, कबहुं भूख सहौं ।
बहुंक चढौं तुरंग महा-गज, कबहुंक भार बहौं ।।
ल-नयन घन-श्याम मनोहर, अनुचर भयो रहौं ।
रदास प्रभु भक्त- कृपानिधि, तुम्हरे चरन गहौं ।।
108
अखियॉं हरिदरसनकी फ्यासी
२२ (P-81)
( राग गौरी – तीन ताल )
अंखियां हरि दरसनकी प्यासी ।
देख्यो चाहत कमलनैनको, निसिदिन रहत उदासी ।। १ ।।
आये उधो फिरि गये आंगन, डारि गये गर फांसी ।। २ ।।
केसरि-तिलक मोतिनकी माला, वृन्दावनको वासी ।। ३ ।।
काहूके मनकी कोउ न जानत, लोगनके मन हांसी ।। ४ ।।
सूरदास प्रभु ! तुमरे दरस बिन, लेहौं करवत कासी ।। ५ ।।
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.
14-8-1930
109
सबसे ऊंची प्रेम सगाई |
३३ (P-88)
( राग जयतिश्री – तीन ताल )
सबसे उंची प्रेम सगाई ।
दुर्योधनको मेवा त्यागो, साग विदुर घर पाई ।।
जूठे फल सबरीके खाये, बहुविधि प्रेम लगाई ।।
प्रेमके बस नृप-सेवा कीन्हीं, आप बने हरि नाई ।। १ ।।
राजसुयज्ञ युधिष्ठिर कीनो, तामें जूठ उठाई ।।
प्रेमके बस अर्जुन-रथ कांक्यो, भूल गये ठकुराई ।। २ ।।
ऐसी प्रीति बढी वृन्दावन, गोपिन नाच नचाई ।।
सूर क्रूर ईस लायक नाहीं, कहं लगि करौं बडाई ।। ३ ।।
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?
15-8-1930
110
अब मैं नाच्यो बहुत गोपाल
३६ (P-90)
( राग जोगी – तीन ताल )
अब मैं नाच्यो बहुत गोपाल ।
काम क्रोधको पहिरि चोलना, कंठ विषयकी माल ।।
महा मोहके नूपुर बाजत, निन्दा सब्द रसाल ।
भरम भर्यो मन भयो पखावज, चलत कुसंगति चाल ।।
तृस्ना नाद  करत घट भीतर, नाना बिधि दै ताल ।
मायाको कटि फेटा बांध्यो, लोभ तिलक दै भाल ।।
कोटिक कला काछि दिखराई, जल-थल सुधि नहिं काल ।
सुरदासकी सबै अविद्या, दूर करो नंदलाल ।।
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.
16-8-1930
३७ (P-91)
( राग आसावरी या सारंग – तीन ताल )
छांडि मन, हरि-बिमुखनको संग ।
जिनके संग कुबुधि उपजत है, परत भजनमें भंग ।।
कहा होत पय-पान कराये, विष नहिं तजत भुजंग ।
कागहिं कहा कपूर चुगाय, स्वान न्हवाये गंग ।।
खरको कहा अरगजा-लेपन, मरकट भूषनअंग ।
गजको कहा न्हवाये सरिता, बहुरि धरै खहि छंग ।।
पाहन पतित बान नहिं बेदत, रीतो करत निषंग ।
सूरदास खल कारी कामरि, चढत न दूजो रंग ।।
३८ (P-91)
( राग बागेश्री – तीन ताल )
सब दिन होत न एक समान ।
एक दिन राजा हरिश्चन्द्र गृह, संपति मेरू समान ।
एक दिन जाय स्वपच गृह सेवत, अंबर हरत मसान ।। १ ।।
एक दिन दूलह बनत बराती, चहुं दिसि गढत निसान ।
एक दिन डेरा होत जंगलमें, कर सूधे पगतान ।। २ ।।
एक दिन सीता रूदन करत है, महा विपिन उद्यान ।
एक दिन रामचन्द्र मिलि दोउ, विचरत पुष्प विमान ।। ३ ।।
एक दिन राजा राज जुधिष्ठिर, अनुचर श्री भगवान ।
एक दिन द्रौपदि नगन होत है, चीर दुसासन तान ।। ४ ।।
प्रगटत है पूरबकी करनी, तज मन सोच अजान ।
सूरदास गुन कहं लगि बरनौ, बिधिके अंक प्रमान ।। ५ ।।
३९ (P-92)
( राग काफी – तीन ताल )
उधो, कर्मनकी गति न्यारी … उधो ।।
सब नदियां जल भरि-भरि रहियां, सागर केहि बिध खारी ।।… उधो ।।
उज्ज्वल पंख दिये बगुलाको, कोयल केहि गुन कारी ।
सुन्दर नयन मृगाको दीन्हे, बन-बन फिरत उजारी ।।… उधो ।।
मूरख मूरख राजे कीन्हे, पंडित फिरत भिखारी ।
सूर श्याम मिलनेकी आशा, छिन-छिन बीतत भारी… उधो ।।
४० (P-93)
( राग देस – ताल दादरा )
हे गोविन्द, हे गोपाल, हे गोविन्द राखो शरण,
अब तो जीवन हारे ।। हे गोविन्द ।।
नीर पीवन हेतु गयो, सिन्धुके किनारे,
सिन्धु बीच बसत ग्राह, चरन धरि पछारे ।। १ ।।
चार प्रहर जुद्ध भयो, लै गयो मंझ धारे,
नाक-कान डुबन लागे, कृष्णको पुकारे ।। २ ।।
द्वारकामें शब्द गयो, शोर भयो भारे,
शंख-चक्र-गदा-पद्म, गरूड लै सिधारे ।। ३ ।।
सूर कहै श्याम सुनो, शरण है तिहारे,
अबकी बार पार करो, नंदके दुलारे ।। ४ ।।
४१ (P-94)
( राग बिहाग – ताल दीपचन्दी )
वृक्षनसे मत ले, मन तू वृक्षनसे मत ले ।
वृक्षनसे मत ले, मन तू वृक्षनसे मत ले ।
काटे वाको क्रोध न करहीं, सिंचत न करहिं नेह ।। मन तू. ।।
धूप सहत अपने सिर उपर, औरको छांह करेत ।
जो वाहीको पथर चलावे, ताहीको फल देत ।। मन तू. ।।
धन्य धन्य ये पर-उपकारी, वृथा मनुजकी देह ।
सूरदास प्रभु कहं लगि बरनौं, हरिजन की मत ले ।। मन तू. ।।

111
अब तरे प्रगट भई जग जानी |
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.
17-8-1930
112
लज्जा मोरी राखो श्याम हरी |
२६ (P-84)
( राग भैरवी – तीन ताल )
लज्जा मोरी राखो श्याम हरी !
कीनी कठिन दुःशासन मोसे, गही केशों पकरी ।।
आगे सभा दुष्ट दुर्योधन, चाहत नग्न करी ।
पांचों पांडव सब बल हारे, तिनसों कछु न सरी ।। १ ।।
भिष्म द्रोण विदुर भये विस्मय, तिन सब मौन धरी ।
अब नहिं मात पिता सुत बांधव, एक टेक तुम्हरी ।। २ ।।
वसन प्रवाह किये करूणा-निधि, सेना हार परी ।
सूर श्याम जब सिंह-शरण लई, स्यालोंको काहि डरी ? ।। ३ ।।
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?
18-8-1930
२७ (P-84)
( राग भैरवी – तीन ताल )
तुम मेरी राखो लाज हरी ।
तुम जानत सब अन्तरजामी । करनी कछु न करी ।। १ ।।
औगुन मोसे बिसरत नाहिं, पल छिन धरी धरी ।
सब प्रपंचकी पोट बांध करि, अपने सीस धरी ।। २ ।।
दारा सुत धन मोह लिये हौं, सुधि-बुधि सब बिसरी ।
सूर पतितको बेग उधारो, अब मेरी नाव भरी ।। ३ ।।
113
दे पूतना विष रे अम्त पायो
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’.
19-8-1930
114
अबके नाथ मोहि उधारि |
२८ (P-85)
( राग बागेश्री – ताल केरवा )
अबके नाथ ! मोहि उधारि ।
मग नहीं भव-अम्बु-निधिमें, कृपा-सिंधु मुरारि ।।
नीर अति गंभीर माया, लोभ लहर तिरंग ।
लिये जात अगाध जलमें, गहे ग्राह अनंग ।।
मीन इन्द्रिय अतिहिं काटति, मोट अध सिर भार ।
पग न इत उत धरन पावत, उरझि मोह सिवार ।।
काम क्रोध समेत तृस्ना, पवन अति झकझोर ।
नाहिं चितवन देत तिय सुत, नाम नौका ओर ।।
थक्यो बीच बिहाल बिह्वल, सुनो करूना-मूल !
श्याम ! भुज गहि काढि लीजै, सूर ब्रजके कूल ।।
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.
20-8-1930
२९ (P-85)
( राग बागेश्री – ताल झुमरा )
टेर सुनो ब्रजराज दुलारे ।
दीन, मलीन, हीन सुभ गुण सों, आय पर्यो हूं द्वार तिहारे ।।
काम क्रोध अरू कपट लोभ मद, एहि मेरे प्राण पियारे।
भ्रमत रह्यो ईन संग बसयन महं, सूरदास तव चरण बिसारे ।।
115
रे मन ! मूरख जनम गॅंवायो |
३४ (P-88)
( राग काफी – तीन ताल )
रे मन ! मूरख जनम गंवायो ।
करि अभिमान विषय-रस राच्यो, स्याम-सरन नहिं आयो ।।
यह संसार फूल सेमरको, सुन्दर देखि भुलायो ।
चाखन लाग्यो रूई गई उडि, हाथ कछू नहिं आयो ।।
कहा भयो अबके मन सोचे, पहिले नाहिं कमायो ।
कहत सूर  भगवंत भजन बिनु, सिर धुनि पछितायो ।।
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.
21-8-1930
३५ (P-89)
( राग खमाज – विलंबित तीन ताल, पंजाबी ठेका )
अब तो प्रगट भई जग जानी ।
वा मोहनसों प्रीति निरन्तर, नाहिं रहेगी छानी ।।
कहा कहौं सुन्दर मूरत ईन, नयनन मांझ समानी ।
निकसत नाहिं बहुत पचिहारी, रोम रोम उरझानी ।। १ ।।
अब कैसे निर्वार जात है, मिले दूध ज्यों पानी ।
सूरदास  प्रभु अन्तर्यामी, ग्वालिन मनकी जानी ।। २ ।।
116
नाध मोहिं अबकी बेर उबारो
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.
22-8-1930
117
घूंघटका पट खोल रे ! तोको पीव मिलेंगे |
४२ (P-95)
( राग दरबारी कानडा – तीन ताल )
घूंघटका पट खोल रे ! तोको पीव मिलेंगे ।
घट घटमें वह सांईं रमता, कटुक वचन मत बोल रे ।।
धन-जोबनको गरब न कीजै, झूठा पचरंग चोल रे ।।
सुन्न महलमें दियना बारिले, आसनसों मत डोल रे ।।
जाग जुगुतसों रंग-महलमें, पिय पायो अनमोल रे ।।
कहै कबीर आनन्द भयो है, बाजत अनहद ढोल रे ।।
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.
23-8-1930
118
साधो सजह समाधि भली |
४३ (P-95)
( राग धनाश्री, भजन केरवाकी धुनम )
साधो सजह समाधि भली ।
गुरू प्रताप जा दिनसे जागी, दिन दिन अधिक चली ।। १ ।।
जहं जहं डोलौं सो परिकरमा, जो कछु करौं सो सेवा ।
ज सोवौं तब करौं दंडवत, पूजौं और न देवा ।। २ ।।
कहां सो नाम, सुनौं सो सुमिरन, खावं पियौं सो पूजा ।
गिरह उजाड एक सम लेखौं, भाव मिटावौं दूजा ।। ३ ।।
आंख न मूंदौं, कान न रूंधौं, तनिक कष्ट नहि धारौं ।
खुले नैन पहिचानौं हंसि हंसि, सुन्दर रूप निहारौं ।। ४ ।।
सबद निरन्तरसे मन लागा, मलिन वासना त्यागी ।
उठत बैठत कबहुं न छूटै, ऐसी तारी लागी ।। ५ ।।
कह कबीर यह उनमुनि रहनी, सो परगट करि गाई ।
दुख सुखसे कोई परे परमपद, तेहि पद रहा समाई ।। ६ ।।
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.
24-8-1930
119
मन मस्त हुआ तब क्यों बोले|
४४ (P-97)
( राग कालिंगडा – तीन ताल )
मन मस्त हुआ तब क्यों बोले ? ।।
हीरा पायो गांठ गठियायो ।
बार बार वाको क्यों खोले ?… ।। १ ।।
हलकी थी जब चढी तराजू ।
पूरी भई तब क्यों तोले ?… ।। २ ।।
सुरत कलारी भई मतवारी ।
मदवा पी गई बिन तोले … ।। ३ ।।
हंसा पाये मान सरोवर ।
ताल तलैया क्यों डोले ?… ।। ४ ।।
तेरा साहिब है घट मांही ।
बाहर नैना क्यों खोले ?… ।। ५ ।।
कहे कबीर सुनो भाी साधो ।
साहिब मिल कये तिल ओले … ।। ६ ।।
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.
25-8-1930
120
रहना नहिं देस बिराना है|
४६ (P-99)
( राग बिंद्रावनी सारंग – तीन ताल (जलद) अथवा धुमाली )
रहना नहिं देस बिराना है ।।
यह संसार कागदकी पुडिया, बूंद पडे धुल जाना है ।।
यह संसार कांटेकी बाडी, उलझ मरि चाना है ।।
यह संसार झाड औ’ झांखर, आग लगे बरि जाना है ।।
कहत कबीर सुनो भाई साधो, सतगुरू नाम ठिकाना है ।।
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.
26-8-1930

121
मन लागो मेरी यार फकीरी में|
४५ (P-98)
( राग कालिंगडा – तीन ताल )
मन लागो मेरो यार फकीरीमें ।
जो सुख पायो राम भजनमें, सो सुख नाहिं अमीरीमें ।। १ ।।
भला बूरा सबका सुनि लीजै, कर गुजरान गरीबीमें ।। २ ।।
प्रेम-नगरमें रहनि हमारी, भलि बनि आई सबूरीमें ।। ३ ।।
हातमें कूंडी, बगलमें सोटा, चारों दिसि जागीरीमें ।। ४ ।।
आखिर यह तन खाक मिलेगा, कहा फिरत मगरूरीमें ? ।। ५ ।।
कहत कबीर सुनो भाई सादो, साहिब मिलै सबूरीमें ।। ६ ।।
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.
122
समझ देख मन मीत पियारे आशिक होकर सोना क्या रे |
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.
27-8-1930

123
तू तो राम सुमर जग लडवाई
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.
28-8-1930
124
मत कर मोह तू हरि-भजन को मान रे |
४७ (P-99)
( राग भैरवी –  ताल रूपक )
मत कर मोह तू, हरि-भजनको मान रे ।
नयन दिये दरसन करनेको, श्रवण दिये सुन ज्ञान रे ।।
वदन दिया हरिगुण गानेको, हाथ दिये कर दान रे ।।
कहत कबीर सुनो भाई साधो, कंचन निपजत खान रे ।।
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)
28-8-1930
125
गुरु बिन कौन बतावे बाट?
४८ (P-99)
( राग हमीर – तीन ताल )
गुरू बिन कौन बतावे बाट ? बडा विकट यमघाट ।।
भ्रांतिकी पहाडी नदिया बिचमों । अहंकारकी लाट ।। १ ।।
काम क्रोध दो पर्वत ठाढ । लोभ चोर संघात ।। २ ।।
मद मत्सरका मेह बरसत । माया पवन बहे दाट ।। ३ ।।
कहत  कबीर सुनो भाई साधो । क्यों तरना यह घाट ।। ४ ।।
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)?
29-8-1930
126
नहिं छोडूं रे बाबा राम नाम
५३ (P-103)
( राग बिहाग – तीन ताल )
नहीं छोडूं रे बाबा रामनाम, मेरो और पढनसों नहीं काम ।।
प्रह्लाद पठाये पडन शाल, संग सखा बहु लिय बाल ।
मोको कहा पढावत आलजाल, मेरी पटिया पै लिख देउ श्रीगोपाल ।। १ ।।
यह षंडामरके कह्यो जाय, प्रह्लाद बुलाये वेग धाय ।
तू राम कहनकी छोड बान, तुझे तुरत छुडाऊं कहो मान ।। २ ।।
मोको कहा सतावो बारबार, प्रभु जल थल नभ कीन्हे पहार ।
एक राम न छोडूं गुरूहि गार, मोको धाल जार चाहे मार डार ।। ३ ।।
काढ खड्ग कोप्यो रिसाय, कहं राखनहारो मोहिं बताय ।
प्रभु खंभसे निकसे ह्वै विस्तार, हरिणाकुश छेद्यो नख विदार ।। ४ ।।
श्री परम-पुरूष देवाधिदेव, भक्तहेत नरसिंह भेख ।
कहे कबीर कोऊ लख न पार, प्रह्लाद उबारे अनेक बार ।। ५ ।।
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.
30-8-1930
५४ (P-104)
( राग भैरवी – ताल केरवा )
बीत गये दिन भजन बिना रे ।।
बाल-अवस्था खेल गंवाई, जब जोबन तब मान घना रे ।। १ ।।
लाहे कारन मूल गंवायो, अजहुं न गई मनकी तृस्ना रे ।। २ ।।
कहत कबीर सुनो भाई साधो, पार उतर गये सन्त जना रे ।। ३ ।।
५५ (P-104)
( राग भीमपलासी – तीन ताल )
समझ बूझ दिल खोज पियारे, आशक होकर सोन क्या ? ।।
जिन नैनोंसे नींद गंवाई, तकिया लेप बिछौना क्या ? ।। १ ।।
रूखा सूखा रामका टुकडा, चिकना और सलोना क्या ? ।।२ ।।
कहत कमाल प्रेमके मारग, सीस दिया फिर रोना क्या ? ।। ३ ।।
127
झीनी झीनी बिनी चदरिया |
४९ (P-100)
( राग भैरवी – तीन ताल )
झीनी झीनी बिनी चदरिया ।।
काहे कै ताना, काहे कै भरनी, कौन तरासे बिनी चदरिया ।।
ईंगला पिंगला ताना बरनी, सु,मन तारसे बिनी चदरिया ।।
आठ कंवल दस चरखा डोलै, पांच तत्त, गुन तिनी चदरिया ।।
सांईंको सीयत मास दस लागै, ठोक ठोकके बिनी चदरिया ।।
सो चादर सुर नर मुनि ओढी, ओठीके मैली कीनी चदरिया ।।
दास कबीर जतनसे ओढी, ज्योंकी त्यों धरि दीनी चदरिया ।।
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
31-8-1930
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.”
128
इस तन धनकी कौन बडाई
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.
1-9-1930
129
भजो रे भैया राम गोविन्द हरी|
५० (P-101)
( राग खमाज – धुमाली )
भजो रे भैया राम गोविन्द हरी ।।
जप तप साधन कछु नहिं लागत, खरचत नहिं गठरी ।। १ ।।
संतत संपत सुखके कारण, जासे भूल परी ।। २ ।।
कहत कबीर जा मुख राम नहिं, वो मुख धूल भरी ।। ३ ।।
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.
2-9-1930
130
मन! तोहे केहि विध कर समझाऊँ|
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.
3-9-1930
५१ (P-101)
( राग आसावरी – दीपचंदी )
मन ! तोहे केहि विध कर समझाऊं ।।
सोवा होय तो सुहाग मंगाऊं, बंकनाल रस लाऊं ।
ग्यान शब्दकी फूंक चलाऊं, पानी कर पिधलाऊं ।। १ ।।
घोडा होय तो लगाम लगाऊं, ऊपर जीन कसाऊं ।
होय सवार तेरे पर बैठुं चाबूक देके चलाऊं ।। २ ।।
हाथी होय तो जंजीर गढाऊं, चारों पैर बंधाऊं ।
होय महावत तेरे पर बैठूं, अंकुश लेके चलाऊं ।। ३ ।।
लोहा होय तो एरम मंगाऊं, ऊपर दुवन धुवाऊं ।
धूवनकी घनघोर मचाऊं, जंतर तार खिंचाऊं ।। ४ ।।
ग्यानी होय तो ज्ञान सिखाऊं, सत्यकी राह चलाऊं ।
कहत कबीर सुनो भाई साधू, अमरापुर पहुंचाऊं ।। ५ ।।
131
पायो सतनाम गरेके हरवा
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.
4-9-1930
132
शूर संग्राम को देख भागै नहीं
५२ (P-102)
( राग मालकंस – झपताल )
शूर संग्रामको देख भागै नहीं, देख भागै सोई शूर नाहीं ।।
काम औ’ क्रोध, मद, लोभसे जूझना, मंडा घमसान तहं खेत माहीं ।।
शील औ’ शौच, संतोष साही भये, नाम समसेर तहं खूब बाजे ।।
कहै कबीर  कोई जूझि है शूरमा, कायरां भीड तहं तुरत भाजै ।।
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.
5-9-1930
133
ठाकुर तुम शरणाई आया|
५६ (P-105)
( राग आसा – दीपचन्दी )
ठाकुर तुम शरणाई आया ।
उतरि गयो मेरे मनका संशा, जबते दरशन पाया ।।
अनबोलत मेरी बिरथा जानी, अपना नाम जपाया ।
दुख नाठे सुख सहजि समाये, अनंद अनंद गुण गाया ।। १ ।।
बांह पकरि कढि लीने अखुने, गृह अंध कूपते माया ।
कहु नानक गुरू बन्धन काटे, बिछुरत आनि मिलाया ।। २ ।।
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.
6-9-1930
134
साधो मनका मान त्यागो|
५७ (P-106)
( राग मल्हार – तीन ताल )
साधो मनका मान त्यागो ।
काम क्रोध संगत दुर्जनकी, ताते अहनिस भागो ।।
सुख दुख दोनों सम करि जानै, और मान अपमाना ।
हर्ष शोक ते रहै अतीता, तिन जग तत्व पिछाना ।। १ ।।
अस्तुति निन्दा दोऊ त्यागे, खोजै पद निरवाना ।
जन नानक यह खेल कठिन है, कोऊ गुरू-मुख जाना ।। २ ।।
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.
7-9-1930
135
बिसर गई सब तात पराई |
५७ (P-106)
( राग मल्हार – तीन ताल )
बिसर गई सब तात पराई ।
जब ते साध-संगत मोहिं पाई ।।
ना को बैरी नाहि बिगाना, सकल संगि हमकौ बनि आई ।। १ ।।
जो प्रभु कीन्हो सो भल मान्यो, एक सुमति साधुन तें पाई ।। २ ।।
सब महं रम रहिया प्रभु एकै, पेखि पेखि नानक बिगसाई ।। ३ ।।
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.
8-9-1930
136
रे मना राम सें कर प्रीत
६० (P-107)
( राग दुर्गा – ताल केरवा )
रे मन ! रामसो कर प्रीत ।।
श्रवण गोविन्द-गुण सुनो, अरू गाउ रसना गीत ।। १ ।।
कर साधु-संगत सुमिर माधो, होय पतित पुनीत ।। २ ।।
काल व्याल ज्यों पर्यो डोलै, मुख पसारे मीत ।। ३ ।।
आजकल पुनि तौहि ग्रसिहै, समझ राखो चीत्त ।। ४ ।।
कहे नानक राम भज ले, जात अवसर बीत ।। ५ ।।
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.
9-9-1930
137
काहे रे बन खोजन जाई |
५९ (P-107)
( राग शंकरा – तीन ताल )
काहे रे ! बन खोजन जाई ।
सर्व-निवासी सदा अलेपा, तोही संग समाई ।।
पुष्प मध्य ज्यों बास बसत है, मुकुर माहिं जस छाई ।
तैसे ही हरि बसैं निरंतर, घट ही खोजो भाई ।। १ ।।
बाहर भीतर एकै जानौ, यह गुरू ज्ञान बताई ।
जन नानक  बिन आपा चीन्हे, मिटै न भ्रमकी काई ।। २ ।।
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.
10-9-1930
138
सुमरन कर ले मेरे मना |
६१ (P-108)
( राग कौशिया – विलंबित, तीन ताल )
सुमरन कर ले मेरे मना ।
तेरि बिति जाति उमर, हरिनाम बिना ।।
कूप नीर बिनु, धेनु छीर बिनु, धरती मेह बिना ।
जैसे तरूवर फल बिन हीना, तैसे प्राणी हरिनाम बिना ।।
देह नैन बिन, रैन चन्द्र बिन, मन्दिर दीप बिना ।
जैसे पंडित वेद बिहीना, तैसे प्राणी हरिनाम बिना ।।
काम क्रोध मद लोभ निहारो, छांड दे अब संतजना ।
कहे नानकशा, सुन भगवंता, या जगमें नहिं कोई अपना ।।
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.
11-9-1930
139
नाम जपन क्यों छोड दिया ?
६२ (P-108)
( राग बिहाग – तीन ताल )
नाम जपन क्यों छोड दिया ?
क्रोध न छोडा, झूठ न छोडा, सत्यवचन क्यों छोड दिया ? ।।
झूठे जगमें दिल ललचा कर, असल वतन क्यों छोड दिया ?
कौडीको तो खूब सम्हाला, लाल रतन क्यों छोडड दिया ? ।। १ ।।
जिहि सुमिरनते अति सुख पावे, सो सुमिरन क्यों छोड दिया ?
खालस ईक भगवान भरोसे, तन, मन, धन क्यों न छोड दिया ? ।। २ ।।
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?
12-9-1930
140
६३ (P-109)
( राग मुलतानी – तीन ताल )
मनकी मन ही मांहि रही ।
ना हरि भजे न तीरथ सेवे, चोटी काल गही ।।
दारा, मीत, पूत, रथ, संपति, धन-जन-पूर्न मही ।
और सकल मिथ्या यह जानो, भजना राम सही ।। १ ।।
फिरत फिरत बहुते जुग हार्यो, मानस देह लही ।
नानक कहत मिलतकी बिरियां, सुमिरत कहा नहीं ? ।। २ ।।
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?
13-9-1930
41
पायो जी मैंने रामरतन धन पायो |
६४ (P-110)
( राग तिलक कामोद – तीन ताल )
पायो जी मैंने राम-रतन धन पायो ।।
वस्तु अमोलिक दी मेरे सतगुरू, किरपा कर अपनायो ।। १ ।।
जनम जनमकी पूंजी पाई, जगमें सभी खोवायो ।। २ ।।
खरचै न खुटै, वाको चोर न लूटै, दिन दिन बढत सवायो ।। ३ ।।
सतकी नाव, खेवटिया सतगुरू, भवसागर तर आयो ।। ४ ।।
मीरांके प्रभु गिरिधर नागर, हरख हरख जस गायो ।। ५ ।।
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.
14-9-1930

142
नहिं ऐसो जन्म बारंबार |
६६ (P-111)
( राग देस या पूर्वी – तीन ताल )
नहिं ऐसो जन्म बारंबार ।
क्या जानूं कछु पुन्य प्रकटे, मानुसा अवतार ।।
बढत पल पल, घटत छिन छिन, चलत न लागे बार ।
बिरछके ज्यों पात टूटे, लागे नहिं पुनि डार ।। १ ।।
भवसागर अति जोर कहिये, विषम ओखी धार ।
सुरतका नर बांधे बेडा, बेगि उतरे पार ।। २ ।।
साधु संता ते महंता, चलत करत पुकार ।
दासि मीरां  लाल गिरिधर, जीवना दिन चार ।। ३ ।।
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.
15-9-1930
143
मन रे परस हरिके चरन
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.
16-9-1930
144
मेरे तो गिरधर गोपाल
६७ (P-112)
( राग झिंझोटी – ताल दादरा )
मेरे तो गिरधर गोपाल, दूसरा न कोई ।
दूसरा न कोई, साधो सकल लोक जोई ।।
भाई छोड्या, बंदु छोड्या, छोड्या सगा सोई ।
साधु संग बैठ बैठ, लोक-लाज खोई ।। १ ।।
भगत देख राजी हुई, जगत देख रोई ।
अंसुवन जल सींच सींच, प्रेम-बेलि बोई ।। २ ।।
दधि मथ घृत काढि लियो, डार डई छोई ।
राणा विषको प्यालो भेज्यो, पीय मगन होई ।। ३ ।।
अब तो बात फैल पडी, जाणे सब कोई ।
मीरां एम लगण लागी, होनी होय सो होई ।। ४ ।।
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.
17-9-1930

145
माई मैंने गोविंद लीनो मोल |
७१ (P-115)
( राग मांड – ताल दादरा )
माई मैंने गोविन्द लीनो मोल । गोविन्द लीनो मोल ।।
कोई कहे सस्ता, कोई कहे महंगा, लीनो तराजु तोल ।। १ ।।
कोई कहे घरमें, कोई कहे बनमें, राधाके संग खिलोल ।। २ ।।
मीरांके प्रभु गिरधर नागर, आवत प्रेमके डोल ।। ३ ।।
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.
७२ (P-115)
( राग काफी – तीन ताल )
राम-नाम-रस पीजै, मनुआ राम-नाम-रस पीजै ।
तज कुसंग सत-संग बैठ नित, हरि-चरचा सुनि लीजै ।।
काम क्रोध मद लोभ मोहकूं, बहा चित्तसों दीजै ।
मीरांके प्रभु गिरधर नागर, ताहिके रंगमें भीजै ।।

146
मेरे राणाजी, मैं गोविंद गुण गाना |
६८ (P-112)
( राग झिंझोटी – खमाज – ताल धुमाली )
मेरे राणाजी, मैं गोविन्द-गूण गाना ।।
राजा रूठे नगरी रक्खे अपनी, मैं हर रूठ्या कहां जाना ? ।। १ ।।
राणे भेज्याजहर पियाला, मैं अमृत कह पी जाना ।। २ ।।
डबियामें काला नाग भेजा, मैं शालग्राम कर जाना ।। ३ ।।
मीरांबाई प्रेम-दीवानी, मैं सांवलिया वर पाना ।। ४ ।।
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.
147
मोरी लागी लटक गुरु चरननकी
६५ (P-111)
( राग मालकंस – तीन ताल )
मोरी लागी लटक गुरू-चरननकी ।।
चरन बिना मुझे कछु नहीं भावे, झूठ माया सब सपननकी ।। १ ।।
भवसागर सब सूख गया है, फिकर नहीं मुझे तरननकी ।। २ ।।
मीरां कहे प्रभु गिरिधर नागर ! उलट भई मोरे नयननकी ।। ३ ।।
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.
148
हरि! तुम हरे जनकी भीर |
६9 (P-113)
( राग अडाणा – ताल तेवरा )
हरि ! तुम हरो जनकी भीर ।।
द्रौपदीकी लाज राखी, तुम बढायो चीर ।। १ ।।
भक्त कारन रूप नरहरि, धर्यो आप शरीर ।। २ ।।
हरिनकश्यप मार लीन्हो, दर्यो नांहिन धीर ।। ३ ।।
बूडते गजराज राख्यो, कियो बाहर नीर ।। ४ ।।
दासि मीरां लाल गिरधर, दुख जहां तहां पीर ।। ५ ।।
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).
149
म्हॉंने चाकर राखो जी
७० (P-114)
( राग मांड – ताल धुमाली अथवा तेवरा )
म्हांने चाकर राखो जी !
गिरिधारी लला ! चाकर राखो जी ।।
चाकर रहसूं, बाग लगासूं, नित उठ दरसन पासुं ।
वृन्दावनकी कुंज गलिनमें, गोविन्द-लीला गासूं ।। १ ।।
चाकरीमें दरसन पाऊं, सुमिरन पाऊं खरची ।
भाव-भगति जागीरी पाऊं, तीनों बातां सरसी ।। २ ।।
मोर मुकट, पीताम्बर  सोहे, गल बैजंती माला ।
वृन्दावनमें धेनु चरावे, मोहन मुरलीवाला ।। ३ ।।
ऊंचे ऊंचे महल बनाऊं, बिच बिचराखूं बारी ।
सांवरियाके दरसन पाऊं, पहिर कुसुम्बी सारी ।। ४ ।।
जोगी आया जोग करनकूं, तप करने संन्यासी ।
हरी-भजनकूं साधू आये, वृन्दावनके वासी ।। ५ ।।
मीरांके प्रभु गहिर गंभीरा, ह्रदे रहो जी धीरा ।
आधी रात प्रभु दरसन दीन्हों, जमुनाजीके तीरा ।। ६ ।।
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.
17-9-1930
150
निन्दक बाबा वीर हमारा
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.
18-9-1930
151
अजहुं न निकसै प्राण कठोर |
७३ (P-116)
( राग बागेश्री – तीन ताल )
अजहुं न निकसै प्राण कठोर ! ।।
दरसन बिना बहुत दिन बीते, सुन्दर प्रीतम मोर ।। १ ।।
चारि पहर चारौं जुग बीते, रैनि गंवाई भोर ।। २ ।।
अवधि गई अजहूं नहिं आये, कतहुं रहे चितचोर ।। ३ ।।
कबहूं नैन निरखि नहिं देखे, मारग चितवत चोर ।। ४ ।।
दादू ऐरे आतुर बिरहिणी, जैसे चंद चकोर ।। ५ ।।
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.
19-9-1930
152
प्रभुजी! तुम चंदन, हम पानी |
७४ (P-117)
( राग कौशिया – तीन ताल )
प्रभुजी ! तुम चंदन, हम पानी । जाकी अंग अंग बास समानी ।।
प्रभुजी, तुम घन बन, हम मोरा । चैसे चितवत चंद चकोरा ।। १ ।।
प्रभुजी, तुम दीपक, हम बाती । जाकी जोति बरै दिन राती ।। २ ।।
प्रभुजी, तुम मोती, हम दागा । जैसे सोनहिं मिलत सुहागा ।। ३ ।।
प्रभुजी, तुम स्वामी, हम दासा । ऐसी भक्ति करै रैदासा ।। ४ ।।
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 mçájçíjJççj 1. Raidas the devotee says: Thou art the Lord, I am the slave.
20-9-1930
1The original Hindi bhajan has “suhaga” meaning ‘borax’, a substance used to purify gold. Gandhiji has used the Gujarati word ‘surokhar’.
153
नरहरि, चंचल है मति मेरी, कैसे चगति करॅं मैं तेरी ?
७५ (P-118)
( राग भैरवी – तीन ताल )
नरहरि ! चंचल है मति मेरी, कैसे भगति करूं मैं तेरी ? ।।
तू मोहिं देखै, हौं तोहिं देखूं, प्रीति परस्पर होई ।
तू मोहिं देखै, तोहिं न देखूं, यह मति सब बुधि खोई ।।
सब घट अंतर रमसि निरंतर, मैं देखन नहिं जाना ।
गुन सब तोर, मोर सब औगुन, कृत उपकार न माना ।।
मैं तैं तोरि मोरि असमझि, सों कैसे करि निस्तारा ?
कह रैदास  कृष्ण करूणामय, जै जै जगत-अधारा ! ।।
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.
21-9-1930
154
क्यों सोया गफलतका मारा, जाग रे न जाग रे |
७६ (P-118)
( राग आसा – पहाडी, गझल धुन )
क्यों सोया गफलतका मारा, जाग रे नर जाग रे ।
या जागे कोई जोगी भोगी, या जागे कोई चोर रे ।
या जागे कोई संत पियारा,लगी रामसों डोर रे ।।
ऐसी जागन जाग पियारे ! जैसी ध्रुव प्रह्लाद रे ।
ध्रुवको दीनी अटल पदवी, प्रह्लादको राज रे ।।
मन है मुसाफिर, तनुका सरा बिच, तू कीता अनुराग रे ।
रैनि बसेरा कर ले डेरा, उठ चलना परभात रे ।।
साधु-संगत सतगुरूकी सेवा, पावे अचल सुहाग रे ।
नितानन्द  भज राम, गुमानी ! जागत पूरन भाग रे ।।
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.
22-9-1930
155
अकल कला खेलत नर ज्ञानी !
७७ (P-119)
( राग बिभास – तीन ताल )
अकल कला खेलत नर ज्ञानी !
जैसे हि नाव हिरे फिरे दसों दिश, ध्रुव तारे पर रहत निशानी ।।
चलन वलन यअवनी पर वाकी, मनकी सुरत अकाश ठहरानी ।।
तत्व-समास भयो है स्वतंतर, जैसे हिम होत है पानी…अकल…।। १ ।।
छुपी आदि अन्त नहिं पायो, आई न सकत जहां मन बानी ।।
ता घर स्थिती भई है जिनकी, कहि न जात ऐसी अकथ कहानी…अकल…।। २ ।।
अजब खेल अदभुत अनुपम है, जाकू है पहिचान पुरानी ।।
गगनहि गेब भया नर बोले, एहि अखा जानत कोई ज्ञानी…अकल…।। ३ ।।
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.
23-9-1930

156
जग जीव सुमरण कर हरिको
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.
24-9-1930
157
नंद भवनको भूखन माई
८१ (P-121)
( राग भैरव – तीन ताल )
नंद-भवनको भूखन माई ।
यशोदाको लाल, वीर हलधरको, राधारमन परम सुखदायी ।।
शिवको धन, संतनको सर्वस, महिमा वेद-पुरानन गाई ।
ईन्द्रको ईन्द्र, देव देवनको, ब्रह्मको ब्रह्म, अधिक अधिकाई ।। १ ।।
कालको काल, ईश ईशनको, अति हि अतुल, तोल्यो नहीं जाई ।
नन्ददासको जीवन गिरिधर, गोकुल-गामको कुंवर कन्हाई ।। २ ।।
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.
25-9-1930
८२ (P-122)
( राग बिहाग – तीन ताल )
बिसर न जाजो मेरे मीत, यह वर मांगूं मैं नीत ।।
मैं मतिमंद कछू नहिं जानूं, नहिं कछु तुम संग हीत ।
बांह गहेकी लाज है तुमको, तुम संग मेरी जीत ।। १ ।।
तुम रीझो ऐसो गुण नाहीं, अवगुणकी हूं भीत ।
अवगुण जानि बिसारोगे जीवन, होऊंगी मैं बहुत फजीत ।। २ ।।
मेरे द्रढ भरोसो जियमें, तजिहौ न मोहन प्रीत ।
जन अवगुण प्रभु मानत नाहीं, यह पूरबकी रीत ।। ३ ।।
दीनबन्धु अति मृदुल सुभाऊ, गाऊं निसदिन गीत ।
प्रेमसखी समझूं नहिं ऊंडी, एक भरोसो चीत ।। ४ ।।

158
अब हौं कासौं बैर करौं ?
७८ (P-120)
( राग बहार – तीन ताल )
अब हौं कासों बैर करौं ?
कहत पुकारत प्रभु निज मुखते । “ घट घट हौं बिहरौं “ ।।
आपु समान सबै जग लेखौं । भक्तन अधिक डरौं ।।
श्रीहरिदास कृपाते हरिकी । नित निर्भय विचरौं ।। १ ।।
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.
26-9-1930
159
कोई बन्दो कोई निन्दो कोई कैसे कहो रे
७९ (P-120)
( राग देस – ताल तेवरा )
कोई वन्दो, कोई निन्दो, कोई कैसे कहो रे ।
रघुनाथ साथे प्रीत बांधी, होय तैसे होय रे ।।
कमल म्याने मोट बांधी, नीर था भरपूर रे ।
रामचन्द्रने कूर्म होकर, राख लीनी पीठ रे ।। १ ।।
चंद्र सूर्य जिमि ज्योत, स्तंभ बिनु आकाश रे ।
जल ऊपर पाषाण तारे, क्यों न तारे दास रे ? ।। २ ।।
जपत सिव, सनकादि मुनिजन नारदादि संत रे ।
जन्म जन्मके स्वामी रघुपति, दास जनि जसवंत रे ।। ३ ।।
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.
27-9-1930
1 Gandhiji has left the words ” कमल ज्याने मोट बॉंधी ” untranslated. Vide also “Letter to Premabehn Kantak”, 28-9-1930.
160
संत परम हितकारी, जगत मॉंहीं |
८० (P-121)
( राग भैरवी – तीन ताल )
संत परम हितकारी, जगत मांही ।।
प्रभुपद प्रगट करावत प्रीति, भरम मिटावत भारी ।। १ ।।
परम कृपालु सकल जीवन पर, हरि सम सब दुखहारी ।। २ ।।
त्रिगुणातीत फिरत तन त्यागी, रीत जगतसे न्यारी ।। ३ ।।
ब्रह्मानन्द संतनकी सोबत, मिलत है प्रगट मुरारी ।। ४ ।।
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.
28-9-1930
161
प्राणि! तू हरिसों हर रें | तू कयों रहा निडर रे ?
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.
29-9-1930
162
हे जगत्राता, विश्व-विधाता
९१ (P-127)
( राग भैरवी – तीन ताल )
हे जग-त्राता, विश्व-विधाता, हे सुख-शान्ति-निकेतन हे !
प्रेमके सिन्धो, दीनके बन्धो, दुःख-दरिद्र-विनाशन हे ! ।।
नित्य, अखंड, अनंत, अनादि, पूरण ब्रह्म, सनातन हे !
जग-आश्रय, जग-पति, जग-वंदन, अनुपम, अलख, निरंजन हे !
प्राणसखा, त्रिभुवन-प्रतिपालक, जीवनके अवलंबन हे ! ।। १ ।।
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.
30-9-1930
९२ (P-128)
( राग पहाडी मांड – ताल कव्वाली )
उठ जाग मुसाफिर भोर भई, अब रैन कहां जो सोवत है ।।
जो सोवत है सो खोवत है, जो जागत है सो पावत है ।। १ ।।
टुक नींदसे अंखियां खोल जरा, ओ गाफिल, रबसे द्यान लगा ।
यह प्रीत करनकी रीत नहीं, रब जागत है तू सोवत है ।। २ ।।
अय जान, भुगत करनी अपनी, ओ पापी, पापमें चैन कहां ?
जब पापकी गठरी सीस धरी, फिर सीस पकड क्यों रोवत है ? ।। ३ ।।
जो कल करे सो आज कर ले, जो आज करे सो अब कर ले ।
जब चिडियन खेती चुगि डाली, फिर पचताये क्या होवत है ? ।। ४ ।।
क्यों मन जीवन-सार बिसारा
९३ (P-129)
( राग खमाज – तीन ताल )
क्यों मन जीवन-सार बिसारा ?
विषय-परायण होय जगत महं, फिरै अन्ध मतवारा ।।
धन-दारा-सुत काम न आवै, जिनपै कियो सहारा ।
जिस जगमें तू भूल रहा है, दो दिनका है गुजारा ।।
जय जगदीश हरे !
९४ (P-129)
जय जगदीश हरे !
भक्त जनोंका संकट,  छिनमें दूर करे ।
जो ध्यावे फल पावे, दुख विनसे मनका ।
सुख संपति गृह आवे, कष्ट मिटे तनका … जय… ।। १ ।।
मात-पिता तुम मेरे, शरण गहूं किसकी ।
तुम बिन और न दूजा, आश करूं जिसकी … जय … ।। २ ।।
तुम पूरन परमात्मा, तुम अंतरयामी ।
पारब्रह्म परमेश्वर, तुम सबके स्वामी … जय … ।। ३ ।।
तुम करूणाके सागर, तुम पालनकर्ता ।
मैं मूरख, खल, कामी, कृपा करो भर्ता … जय … ।। ४ ।।
तुम हो एक अगोचर, सबके प्राण-पति ।
किस विध मिलूं गुसाई, तुमको मैं कुमति … जय … ।। ५ ।।
दीन-बन्धु दुख-हरता, ठाकुर तुम मेरे ।
अपने हाथ उठाओ, द्वार परो तेरे … जय … ।। ६ ।।
विषय-विकार मिटाओ, पाप हरो देवा ।
श्रद्धा-भक्ति बढाओ, सन्तनकी सेवा … जय … ।। ७ ।।
९५ (P-130)
( राग मिश्र काफी – तीन ताल )
मेरो मन सकल सुखों पर धावे, कोई सुख हाथ न आवे … मेरो मन ।।
सेमरकी सेवा कर जैसे, सुआ बैठ पछतावे ।
साचो सुख दुखके भीतर है, कौन ईसे समजावे … मेरो मन ।।
जाउं कहां तजी चरन तुम्हारे ।
९६ (P-131)
जाउं कहां तजी चरन तुम्हारे ।
जिसका नाम पतित-पावन है, जिसे दीन अति प्यारे ।। … जाउं  ।।
तन दे डारा, मन दे डारा, दे डारा जो कुछ था सारा ।
ईन चरननका लिया सहारा, कह दो तुम हो हमारे ।। … जाउं  ।।
आया द्वार तुम्हारे रामा !
९७ (P-131)
( राग झिंझोटी )
आया द्वार तुम्हारे रामा ! आया द्वार तुम्हारे !
जब जब भीर परी भक्तन पर, तुमने ही दुख टारे,
रामा ! तुमने ही दुख टारे ।।
मनमें छाया गहन अंधेरा, दीपक जैसा कौन उजारे,
रामा ! दीपक जैसा कौन उजारे ।।
नैया मोरी बीच भंवरमें, तू ही पार उतारे,
रामा ! तू ही पार उतारे ।।
63
वर्णमणि मीन मर्यादमणि रामचद्र
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.
1-10-1930

164
विसर न जाओ मेरे मीत, यह वर मॉगूं मैं नीत
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.
2-10-1930
165
हो रसिया मैं तो शरण तिहारी
८३ (P-122)
( राग भैरवी – तीन ताल )
हो रसिया, मैं तो शरण तिहारी,
नहिं साधन बल वचन चातुरी, एक भरोसो चरणे गिरिधारी ।।
कडुई तुंबरिया में तो नीच भूमिकी, गुण-सागर पिया तुम हि संवारी ।। १ ।।
मैं अति दीन बालक तुम सरन, नाथ न दीजे अनाथ बिसारी ! ।। २ ।।
निज-जन जानि संभालोगे प्रीतम, प्रेमसखी नित जाऊं बलिहारी ।। ३ ।।
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.
3-10-1930
166
दरसन देना प्रान पियारे
८५ (P-124)
( राग सारंग – तीन ताल )
दरसन देना प्रान-पियारे ! नन्दलाला मेरे नैनोंके तारे ।।
दीनानाथ दयाल सकल गुण, नवकिशोर सुन्दर मुखवारे ।। १ ।।
मनमोहन मन रूकत न रोक्यो, करशनकी चित चाह हमारे ।। २ ।।
रसिक खुशाल मिलनकी आशा, निशदिन सुमरन ध्यान लगारे ।। ३ ।।
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.
4-10-1930
167
चेतन! अब मोहिं दर्शन दीजे|
८६ (P-124)
( राग सारंग – तीन ताल )
चेतन ! अब मोहिं दर्शन दीजे !
तुम दर्शन शिव सुख पामीजे, तुम दर्शन भव छीजे ।।
तुम कारन तप संयम किरिया, कहो कहां लौं कीजे ?
तुम दर्शन बिनु सब या झूठी, अंतर चित्त न भीजे ।। १ ।।
क्रिया मूढमति कहे जन कोई, ज्ञान औरको प्यारो,
मिलत भाव रस दोउ न भाखे, तू दोनोंते न्यारो ।। २ ।।
सबमें है और सबमें नाहीं, पूरन रूप अकेलो,
आप स्वभावे वे किम रमतो ? तू गुरू अरू तू चेलो ।। ३ ।।
अकल अलख प्रभु !  तू सब रूपी, तू अपनी गति जाने,
अगम रूप आगम अनुसारे, सेवक सुजस बखाने ।। ४ ।।
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.
5-10-1930
168
अब हम अमर भये न मरेंगे
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.
6-10-1930
169
राम कहो रहमान कहो कोऊ, कान्ह कहो महादेव री |
८७ (P-125)
( राग केदार – तीन ताल )
राम कहो, रहमान कहो कोऊ, कान्ह कहो, महादेव री,
पारसनाथ कहो, कोऊ ब्रह्मा, सकल स्वयमेव री ।।
भजन-भेद कहावत नाना, एक मृत्तिका रूप री,
तैसे खंड कल्पनारोपति, आप अखंड सरूप री ।। १ ।।
निजपद रमे राम सो कहिये, रहिम करे रहिमान री,
कर्षे करम कान्ह सो कहिये, महादेव निर्वाण री ।। २ ।।
परसे रूप पारस सो कहिये, ब्रह्म चिन्हे सो ब्रह्म री,
ईह विधि साधो आप आनन्दघन, चेतनमय निकर्म री ।। ३ ।।
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.
7-10-1930
170
बंधन काट मुरारी हमरे बंधन काट मुरारी
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.
8-10-1930
171
मैं तो बिरद भरोसे बहुनामी
८४ (P-123)
( राग तिलंग – तीन ताल )
मैं तो बिरद भरोसे बहुनामी ।
सेवा सुमिरन कछुवे न जानूं, सुनियो परमगुरू स्वामी ।।
गज अरू गीध तारि है गणिका, कुटिल अजामिल कामी ।। १ ।।
यही साख श्रवणे सुनि आयो, चरण-शरण सुखधामी ।। २ ।।
प्रेमानन्द तारो के मारो, समरथ अन्तरयामी ।। ३ ।।
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.
9-10-1930
172
अगर है शौक मिलनेका, तो हरदम लौ लगाता जा |
९८ (P-132)
( राग गझल )
अगर है शौक मिलनेका, तो हरदम लौ लगाता जा ।
जलाकर खुदनुमाईको, भसम तन पर लगाता जा ।।
पकडकर इश्ककी झाडू, सफा कर हिज्र-ऐ दिलको ।
दुईकी धूलको लेकर, मुसल्ले पर उडाता जा ।।
मुसल्ला छोड तसबी तोड, किताबें डाल पानीमें ।
पकड दस्त तू फरिश्तोंका, गुलाम उनका कहाता जा ।।
न मर भूखा, न रख रोजा, न जा मस्जिद, न कर सिजदा ।
वजूका तोड दे कूजा, शराबे-शौक पीता जा ।।
हमेशा खा, हमेशा पी, न गफलतसे रहो इकदम ।
नशेमें सैर कर अपनी, खुदीको तू जलाता जा ।।
न हो मुल्ला, न हो बम्मन, दुईकी छोडकर पूजा ।
हुकम है शाह कलंदरका, ‘ अनलहक ’ तू कहाता जा ।।
कहे मंसूर मस्ताना, हक मैंने दिलमें पहचाना ।
वही मस्तोंका मयखाना, उसीके बीच आता जा ।।
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.
10-10-1930
173
है बहारे बाग दुनिया चंद रोज !
९९ (P-133)
( राग गझल )
है बहारे बाग दुनिया चंद रोज ! देख लो इसका तमाशा चंद रोज ।।
ऐ मुसाफिर ! कूचका सामान कर । इस जहांमें है बसेरा चंद रोज ।।
पूछा लुकमांसे, जिया तू कितने रोज ? दस्ते हसरत मलके बोला ‘ चंद रोज ’ ।।
बाद मदफन कब्रमें बोली कजा । अब यहांपे सोते रहना चंद रोज ।।
फिर तुम कहां औ ’ मैं कहां, ऐ दोस्तो ! साथ है मेरा तुम्हारा चंद रोज ।।
क्यों सताते हो दिले बेजुर्मको । जालिमो, है ये जमाना चंद रोज ।।
याद कर तू ऐ नजीर कबरोंके रोज । जीन्दगीका है भरोसा चंद रोज ।।
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.
11-10-1930
174
बस अब मेरे दिलमें बसा एक तू है
१०० (P-134)
( राग गझल, सिंध काफी )
बस, अब मेरे दिलमें बसा एक तू है ।।
मेरे दिलका अब दिलरूबा एक तू है ।।
फक्त तेरे कदमोंसे अय मेरे खालिक ।।
लगा अब मेरा ध्यान शामो सुबू है ।।
मेरा दिल तो तुझसे हि पाता है तसकीं ।।
बसी मग्जमें प्रेमके तेरी बू है ।।
समझते हैं युं मंझको अकसर दिवाना ।।
तेरा जिक्र विरदे जबां कूबकू है ।।
नहीं मुझको दुनयवी खुशबूसे उलफत ।।
तेरा प्रेम ही अब मेरा मुश्को बू है ।।
रंगूं प्रेमसे तेरे दिलका ये चोला ।।
जिसे ज्ञानसे अब किया कुछ रफू है ।।
न पाला पडे नफ्से शैतांसे मुझको ।।
तेरे दासकी अब यही आरजू है ।।
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.
12-10-1930
175
अजब तेरा कानून देखा, खुदा या!
१०१ (P-135)
( राग गझल, भैरवी )
अजब तेरा कानून देखा, खुदा या !
जहां दिल दिया फिर वहीं तुझको पाया ।।
न यां देखा जाता है मंदिर औ ’ मस्जिद ।
फकत यह कि तालिब सिदक दिलसे आया ।।
जो तुझपै फिदा दिल हुआ ेक बारी ।
उसे प्रेमका तूने जलवा दिखाया ।।
तेरी पाक सीरतका आशिक हुआ जो ।
वही रंग रंगा फिर जो तूने रंगाया ।।
है गुमराह, जिस दिलमें बाकी खुदी है ।
मिला तुझसे जिसने खुदीको गंवाया ।।
हुआ तेरे विश्वासीको तेरा दरसन ।
गदाको दुरे बेबहा हाथ आया ।।
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.
13-10-1930
176
नैया मेरी तनकसी बोझी पाथर भार
८८ (P-126)
( राग अडाणा – ताल झुमरा )
नैया मेरी तनकसी, बोझी पाथर भार ।
चहुं दिसि अति भौंरे उठत, केवट है मतवार ।।
केवट है मतवार, नाव मंझधारहि आनी ।
आंधी उठी प्रचंड, तेहुं पर बरसत पानी ! ।। १ ।।
कह गिरधर कविराय, नाथ हो तुमहि खेवैया ।
उठे दयाको डांड, घाट पर आवे नैया ।। २ ।।
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.
14-10-1930
८९ (P-126)
( राग पीलु – ताल दीपचंदी )
गुरू-कृपांजन पायो मेरे भाई, राम बिना कछु जानत नाहीं ।।
अंतर राम हि बाहिर राम हि, जहं देखो तहं राम ही राम हि ।। १ ।।
जागत राम हि सोवत राम हि, सपनेमें देखौं राजा राम हि ।। २ ।।
एका जनार्दनी भाव ही नीका, जो देखौं सो राम सरीखा ।। ३ ।।
९० (P-127)
( राग गारा – तीन ताल, पंजाबी ठेका )
गोपाला मेरी करूणा क्यों नहीं आवे ।।
घडी घडी पल पल छन न बिसारुं । तुमको दया क्यों नहीं आवे ।। १ ।।
हम पतित, तुम पतित-उधारन । अंतर सार बतावे ।। २ ।।
निधिरामजीको संत मतो है । गुरू बिन कौन छुडावे ।। ३ ।।
177
कर ले सिंगार चतुर अलबेली
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.
14-10-1930
178
वैष्णव जन तो तेने कहीए जे पीड पराई जाणे रे
१०१ (P-135)
( राग खमाज – ताल धुमाली )
वैष्णव जन तो तेने कहीए, जे पीड पराई जाणे रे,
परदुःखे उपकार करे तोये, मन अभिमान न आणे रे… ।।
सकळ लोकमां सहुने वंदे, निंदा न करे केनी रे,
वाच काछ मन निश्चळ राखे, धन धन जननी तेनी रे… ।। १ ।।
समद्रष्टि ने तृष्णा त्यागी , परस्त्री जेने मात रे,
जिव्हा थकी असत्य न बोले, परधन नव जाले हाथ रे… ।। २ ।।
मोह माया व्यापे नहि जेने, दृड वैराग्य जेना मनमां रे,
रामनाम शुं ताळी लागी, सकल तीरथ तेना तनमां रे… ।। ३ ।।
वणलोभी ने कपट रहित छे, काम क्रोध निवार्या रे,
भणे नरसैंयो तेनुं दरसन करतां, कुळ एकोतेर तार्यां रे ।। ४ ।।
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.
15-10-1930
179
MARATHI
जे का रंजले गांजले, त्यांसि म्णहे जो आपुले |
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.

180
देव जवळी अंतरी, भेटी नाहीं जन्म वेरी |
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.

181
तें मन निष्ठुर कां केलें
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.
15-10-1930

182
पापाची वासना नको दावूं डोळां
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.
16-10-1930

183
स्मरतां नित्य हरि, मग ती माया काय करी?
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.
17-10-1930
1 Note by Gandhiji:” Oddhav was Amrit’s teacher”

184
संतपदाची जोड, दे रे हरि |
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.
17-10-1930

185
भाव धरा रे, अपुलासा देव करा रे |
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.
18-10-1930

186
अशाश्वत संग्रह कोण करी?
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.
19-10-1930

187
हरिभजनावीण काळ धालवूं नको रे |
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.
20-10-1930

188
पविश्र तें कुल पावन तो देश
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.
21-10-1930

189
नियम पाळावे, जरि म्हणशिल योगी व्हावें |
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.

190
जेथें जातो तेंथें तूं माझा सांगाती
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.
22-10-1930

191
न कळतां काय करावा उपाय
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.

192
मुक्ति-पांग नाहीं विष्णूचिया दासां
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.
23-10-1930

193
काय वाणूं आतां न पुरे हे वाणी
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.

194
नाहीं संतपण मिळत तें हाटीं
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.
24-10-1930

195
भक्त ऐसे जाण जे देहीं उदास
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.

196
वेद अनंत बोलिला
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.
25-10-1930

197
आणीक दुसरें मज नाहीं आतां
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.

198
न मिळो खावया, न वाढो संतान
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.
26-10-1930

199
महारासी शिवे, कोपे ब्राह्मण तो नव्हे |
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.

200
देह जावो अथवा राहो
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.
27-10-1930

201
पुण्य पर-उपकार पाप ते परपीडा
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.

202
शेवटींची विनवणी
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.

203
हेंचि दान दे गा देवा
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.
28-10-1930

204
BENGALI
अंतर मम विकसित करो अन्तरतर हे !
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.

205
वहे निरन्तर अनन्त आनन्दधारा |
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.
29-10-1930

206
तुमि बंधु, तुमि नाथ
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!
[30-10-1930]

207
एकटि नमस्कारे प्रचु एकटि नमस्कारे
In one prostration O Lord, Thou givest rest to all Thy creatures in Thy world.1
[30-10-1930]
1 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.”

208
GUJARATI CONTINUED
भूतळ भक्ति पदारथ मोटुं, ब्रह्यलोकमां नाहि रे
१०३ (P-136)
( राग खमाज – ताल धुमाली )
भूतळ भक्ति पदारथ मोटुं, ब्रह्म-लोकमां नाहि रे,
पुण्य करी अमरापुरी पाम्या, अन्ते चोराशी मांही रे… ।।
हरिना जन तो मुक्ति न मागे, मागे जनमो-जनम अवतार रे ।
नित सेवा, नित कीर्तन ओच्छव, नीरखवा नन्दकुमार रे … ।। १ ।।
भरतखंड भूतळमां जनमी, जेणे गोविन्दना गुण गाया रे ।
धन धन रे एनां मातपिताने, सफळ करी एणे काया रे … ।। २ ।।
धन वृन्दावन, धन ए लीला, धन ए व्रजनां वासी रे ।
अष्ट महासिद्दि आंगणिये रे ऊभी, मुक्ति छे एमनी दासी रे … ।। ३ ।।
ए रसनो स्वाद शंकर जाणे, के जाणे शुकजोगी रे ।
कंई एक जाणे व्रजनी रे गोपी, भणे नरसैंयो भोगी रे … ।। ४ ।।
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.
31-10-1930
209
नारायणनुं नाम ज लेतां, वारे तेने तजीए रे
१०४ (P-137)
( राग खमाज – ताल धुमाली )
नारायणनुं नाम ज लेतां वारे तेने तजीए रे,
मनसा वाचा कर्मणा करीने लक्ष्मीवरने भजीए रे… ।।
कुळने तजीए, कुटुम्बने तजीए, तजीए मा ने बाप रे,
भगिनी सुत दाराने तजीए, जेम तजे कंचुकी साप रे … ।। १ ।।
प्रथम पिता प्रहलादे तजियो, नव तजियुं हरिनुं नाम रे,
भरत शत्रुघ्ने तजी जनेता, नव तजिया श्रीराम रे … ।। २ ।।
ऋषि-पत्नीए श्रीहरि काजे, तजिया निज भरथार रे,
तेमां तेनुं कंईये न गयुं, पामी पदारथ चार रे … ।। ३ ।।
व्रज-वनिता विठ्ठलने काजे, सर्व तजीने चाली रे,
भणे नरसैंयो वृन्दावनमां, मोहन साथे महाली रे … ।। ४ ।।
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.
1-11-1930
210
समरने श्रीहरि, मेल ममता परी
१०५ (P-138)
( राग आशा मांड – ताल झपताल )
समरने श्रीहरि, मेल ममता परी, जोने विचारीने मूळ तारूं,
तुं अल्या कोण ने कोने वळगी रह्यो ? वगर समज्ये कहे मारूं मारूं … ।। १ ।।
देह तारी नथी, जो तुं जुगते करी, राकतां नव रहे निश्चे जाये,
देहसंबंध तज्ये अवनवा बहु थशे, पुत्र कलत्र परिवार वहाये … ।। २ ।।
धन तणुं ध्यान तुं अहोनिश आदरे, ए ज तारे अंतराय मोटी,
पासे छे पियु अल्या, तेने नव परखियो, हाथथी बाजी गई, थयो रे खोटी … ।। ३ ।।
भरनिद्रा भर्यो रूंधी घेर्यो घणो, संतना शब्द सुणी कां न जागे ?
न जागतां  नरसैंया  लाज छे अति घणी, जनमो-जनम तारी खांत भागे … ।। ४ ।।
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.
2-11-1930
211
अखिल ब्रह्मांडमां एक तुं श्रीहरि
१०६ (P-139)
( राग आशा मांड – ताल झपताल )
अखिल ब्रह्मांडमां एक तुं श्रीहरि, जूजवे रूपे अनंत भासे,
देहमां देव तुं, तेजमां तत्व तुं, शून्यमां शब्द थई वेद वासे … ।। १ ।।
पवन तुं, पाणी तुं, भूमि तुं, भूधरा, वृक्ष थई फूली रह्यो आकाशे,
विविध रचना करी, अनेक रस लेवाने, शिव थकी जीव थयो ए ज आशे … ।। २ ।।
वेद तो एम वदे, श्रुति-स्मृति साख दे – कनक कुण्डल विषे भेद न्होये,
घाट घडिया पछी नामरूप जूजवां, अंते तो हेमनुं हेम होये … ।। ३ ।।
वृक्षमां बीज तुं, बीजमां वृक्ष तुं, जोउं पटंतरो ए ज पासे,
भणे नरसैंयो ए मन तणी शोधना, प्रीत करूं प्रेमथी प्रगट थाशे … ।। ४ ।।
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.
3-11-1930
212
कयां लगी आतमा-तत्त्व चीन्यो नहि
१०७ (P-140)
( राग आशा मांड – ताल झपताल )
ज्यां लगी आतमा-तत्व चीन्यो नहि, त्यांलगी साधनो सर्व जूठी,
मानुषा-देह तारो एम एळे गयो, मावठानी जेम वृष्टि वूठी … ।। १ ।।
शुं थयुं स्नान पूजा ने सेवा थकी, शुं थयुं घेर रही दान दीधे ?
शुं थयुं धरी जटा भस्म लेपन कर्ये, शुं थयुं वाळ लोचंन कीधे ?… ।। २ ।।
शुं थयुं तप ने तीरथ कीधा थकी, शुं थयुं माळ ग्रही नाम लीधे ?
शुं थयुं तिलक ने तुलसी धार्या थकी, सुं थयुं गंगजल पान कीधे ? … ।। ३ ।।
शुं थयुं वेद व्याकरण वाणी वद्ये, सुं थयुं राग ने रंग जाण्ये ?
शुं थयुं खट दरशन सेव्या थकी, शुं थयुं वरणना भेद आण्ये ? … ।। ४ ।।
ए छे परपंच सहु पेट भरवा तणा, आतमाराम परिब्रह्म न जोयो,
भणे नरसैंयो के तत्व-दर्शन विना, रत्न-चिंतामणि जन्म खोयो … ।। ५ ।।
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.
4-11-1930
213
जे गमे जगतगुरु देव जगदीशने
१०८ (P-141)
( राग आशा मांड – ताल झपताल )
जे गमे जगत-गुरू देव जगदीशने, ते तणो खरखरो फोक करवो,
आपणो चिंतव्यो अर्थ कांई नव सरे, ऊगरे एक उद्वेग धरवो … ।। १ ।।
हुं करूं, हुं करूं,ए ज अज्ञानता, शकटनो भार जेम श्वान ताणे,
सृष्टि मंडाण छे सर्व एणी पेरे, जोगी जोगेश्वरा कोईक जाणे … ।। २ ।।
नीपजे नरथी तो कोई ना रहे दुखी, शत्रु मारीने सौ मित्र राखे,
राय ने रंक कोई दृष्टे आवे नहि, भवन पर भवन पर छत्र दाखे … ।। ३ ।।
ऋतु लता पत्र फळ फूल आपे यथा, मानवी मूर्ख मन व्यर्थ शोचे,
जेहना भाग्यमां जे समे जे लख्युं, तेहने ते समे ते ज पहोंचे … ।। ४ ।।
ग्रन्थ गडबड करी वात न करी खरी, जेहने जे गमे तेने पूजे,
मन कर्म वचनथी आप मानी लहे, सत्य छे ए ज मन एम सूझे … ।। ५ ।।
सुख संसारी मिथ्या करी मानजो, कृष्ण विना बीजुं सर्व काचुं,
जुगल कर जोडी करी नरसैंयो एम कहे, जन्म प्रतिजन्म हरिने ज जाचुं … ।। ६ ।।
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.
5-11-1930
214
जागीने जोऊं तो जगत दीसे नहि
१०९ (P-143)
( राग आशा मांड – ताल झपताल )
जागीने जोउं तो जगत दीसे नहि, ऊंघमां अटपटा भोग भासे,
चित्त चैतन्य विलास तद्रूप छे, ब्रह्म लटकां करे ब्रह्म पासे … ।। १ ।।
पंच महाभूत परिब्रह्म विषे ऊपज्यां, अणु अणु मांही रह्यां रे वळगी,
फूल ने फळ ते तो वृक्षनां जाणवां, थड थकी डाळ ते नहि रे अळगी … ।। २ ।।
वेद तो एम वदे, श्रुति-स्मृति साख दे – कनक कुन्डल विषे भेद न्होये,
घाट घडिया पछी नामरूप जूजवा, अंते तो हेमनुं हेम होये … ।। ३ ।।
जीव ने शिव तो आप ईच्छाए थया, रची परपंच चौद लोक कीधा,
भणे नरसैंयो ए, ‘ ते ज तुं ’, ‘ ते ज तुं ’, एने समर्याथी कंई संत सीध्या … ।। ४ ।।
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’.
6-11-1930
1 Note by Gandhiji: “For this verse see 107 of which this is an exact repetition.”
११० (P-144)
( राग आशा मांड – ताल झपताल )
बापजी पाप में कवण कीधां हशे, नाम लेतां तारूं निद्रा आवे,
ऊंघ आलस्य आहार में आदर्यां, लाब विना लव करवी भावे… ।।
दिन पूठे दिन तो वही जाय छे, दुर्मतिनां में भर्यां रे डालां,
भक्ति भूतळ विषे नव करी ताहरी,खांड्यां संसारनां थोथां ठालां … ।। १ ।।
देह छे जूठडी, करम छे जूठडां, भीड-भंजन तारूं नाम साचुं,
फरी फरी वरणवुं, श्रीहरि तुजने, पतित-पावन तारूं नाम साचुं … ।। २ ।।
तारी करूणा विना कृष्ण कोडामणा, कळ अने अकळ तुं बळ न फावे,
नरसैंया रंकने झंखना ताहरी, हेड बेडी भागो शरण आवे … ।। ३ ।।
215
ध्यान धर हरि तणुं अल्पमति आळसु
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.
7-11-1930
216
जूनुं तो थयुं रे देवळ जूनुं तो थयुं
१११ (P-145)
( राग आशा मांड – तीन ताल )
जूनुं तो थयुं रे देवळ जूनुं तो थयुं,
मारो हंसलो नानो ने देवळ जूनुं तो थयुं… ।।
आ रे काया रे हंसा, डोलवाने लागी रे,
पडी गया दांत, मांयली रेकुं तो रह्युं … मारो…
तारे ने मारे हंसा, प्रीत्युं बंधाणी रे,
ऊडी गयो हंस, पांजर पडी रे रह्युं… मारो…
बाई मीरां  कहे छे प्रभु गिरिधरना गुण,
प्रेमनो प्यालो तमने पाउं ने पीउं… मारो…
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.
8-11-1930
217
नहीं रे विसारुं  हरि अंतरमांथी नहीं रे विसारुं हरि
११३ (P-146)
( राग कालिंगडा – ताल दीपचंदी )
नहीं रे विसारूं हरि, अंतरमांथी नहीं रे… ।।
जल जमुनानां पाणी रे जातां, शिर पर मटकी धरी… ।। १ ।।
आवतां ने जातां मारग वच्चे, अमूलख वस्तु जडी… ।। २ ।।
आवतां ने जातां वृन्दा रे वनमां, चरण तमारे पडी… ।। ३ ।।
पीळां पीताम्बर जरकशी जामा, केसर आड करी… ।। ४ ।।
मोर मुगट ने काने रे कुंडल, मुख पर मोरली धरी… ।। ५ ।।
बाई मीरां कहे प्रभु गिरिधरना गुण, विठ्ठलवरने वरी… ।। ६ ।।
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.
9-11-1930
218
बोल मा बोल मा बोल मा रे राधाकृष्ण बिना बीजुं बोल मा |
११२ (P-145)
( राग झिंझोटी – तीन ताल )
बोल मा, बोल मा, बोल मा, रे, राधा-कृष्ण विना बीजुं बोल मा… ।।
साकर शेलडीनो स्वाद तजीने, कडवो लीमडो घोळ मा रे… ।। १ ।।
चांदा सूरजनुं तेज तजीने, आगिया संगाते प्रीत जोड मा रे… ।। २ ।।
हीरा माणेक झवेर तजीने, कथीर संगाते मणि तोळ मा रे… ।। ३ ।।
मीरां कहे प्रभु गिरिधर नागर, शरीर आप्युं समतोलमां रे… ।। ४ ।।
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).
10-11-1930
219
मुखडानी माया लागी रे |
११४ (P-147)
( राग काफी – ताल द्रुत दीपचंदी )
मुखडानी माया लागी रे, मोहन प्यारा !… ।।
मुखडुं में जोयुं तारूं, सर्व जग थयुं खारूं,
मन मारूं रह्युं न्यारूं रे… मोहन… ।।
संसारीनुं सुख एवुं, झांझवानां नीर जेवुं,
तेने तुच्छ करी फरीए रे… मोहन… ।।
मीरांबाई बलिहारी, आशा मने एक तारी,
हवे हुं तो बडभागी रे… मोहन… ।।
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).
11-11-1930
220
वैष्णव नथी थये तुं रे, शीद गुमानमां जूमे
११५ (P-148)
( राग आसावरी – तीन ताल )
वैष्णव नथी थयो तुं रे, शीद गुमानमां घूमे, हरिजन नथी थयो तुं रे… ।।
हरिजन जोई हैडुं नव हरखे, द्रवे न हरिगुण गातां,
काम धाम चटकी नथी पटकी, क्रोधे लोचन रातां… ।। १ ।।
तुज संगे कोई वैष्णव थाये, तो तुं वैष्णव साचो,
तारा संगनो रंग न लागे, तांहां लगी तुं काचो… ।। २ ।।
परदुःख देखी ह्रदे न दाझे, परनिंदा नथी डरतो,
वहाल नथी विठ्ठलशुं साचुं, हठे न हुं हुं करतो… ।। ३ ।।
परोपकारे प्रीत न तुजने,स्वारथ छूट्यो छे नहीं,
कहेणी तेवी रहेणी न मळे, कांहां लख्युं एम कहेनी… ।। ४ ।।
भजवानी रूचि नथी मन निश्चे, नथी हरिनो विश्वास,
जगत तणी आशा छे जांहां लगी, जगत गुरूं, तुं दास… ।। ५ ।।
मन तणो गुरू मन करेश तो, साची वस्तु जडशे,
दया दुःख के सुख मान पण, साचुं कहेवुं पडशे… ।। ६ ।।
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.
12-11-1930
221
हरि, जेवो तेवो हुं दास तमारो
११६ (P-149)
( राग हिंडोल – ताल तेवरा )
हरि, जेवो तेवो हुं दास तमारो, करूणासिंधु, ग्रहो कर मारो… ।।
सांकडाना साथी शामळिया, छो बगड्याना बेली,
शरण पड्यो खल अमित कुकरमी, तदपि न मूको ठेली… ।। १ ।।
निज जन जूठानी जाती लज्जा, राखो छो श्रीरणछोड,
शून्य-भाग्यने सफळ करो छो, पूरो वरद बळ कोड… ।। २ ।।
अवळनुं सवळ करो सुन्दर-वर, ज्यारे जन जाय हारी,
अयोग्य योग्य, पतित करो पावन, प्रभु दुःख-दुष्कृतहारी… ।। ३ ।।
विनति विना रक्षक निज जनना, दोष तणा गुण मानो,
स्मरण करतां संकट टाळो, गणो न मोटो नानो… ।। ४ ।।
विकळ पराधीन पीडा प्रजाळो, अंतरनुं दुःख जाणो,
आरत-बन्धु सहिष्णु अभयकर, अवगुण उर नव आणो… ।। ५ ।।
स्रवेश्वरसर्वात्मा स्वतंत्र, दया प्रीतम गिरिधारी,
शरणागत-वत्सल श्रीजी मारे, मोटी छे ओथ तमारी… ।। ६ ।।
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.
13-11-1930

222
महाकष्ट पाम्या विना कृष्ण कोने मळय़ा
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’.
14-11-1930
223
भटकतां भवमां रे गया काळ कोटी वही
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’.
15-11-1930
224
हरिनो मारग छे शूरानो, नहि कायरनुं काम जोने
११७ (P-150)
( राग छाया खमाज – तीन ताल )
हरिनो मारग छे शूरानो, नहि कायरनुं काम जोने,
परथम पहेलुं मस्तक मूकी, वळती लेवुं नाम जोने…।।
सुत वित दारा शीश समरपे, ते पामे रस पीवा जोने,
सिंधु मध्ये मोती लेवा, मांही पड्या मरजीवा जोने… ।। १ ।।
मरण आंगमे ते भरे मूठी, दिलनी दुग्धा वामे जोने,
तीरे ऊभा जुए तमासो, ते कोडी नव पामे जोने… ।। २ ।।
प्रेमपंथ पावकनी ज्वाळा, भाळी पाछा भागे जोने,
मांही पड्याते महासुख माणे, देखनारा दाझे जोने… ।। ३ ।।
माथा साटे मोंघी वस्तु, सांपडवी नहि सहेल जोने,
महापद पाम्या ते मरजीवा, मूकी मननो मेल जोने… ।। ४ ।।
राम-अमलमां राता माता, पूरा प्रेमी परखे जोने,
प्रीतमना स्वामीनी लीला, ते रजनीदंन नरखे जोने… ।। ५ ।।
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.
16-11-1930
225
जननी जीवो रे गोपीचन्दनी
११९ (P-152)
( राग सारंग – ताल दीपचंदी    )
जननी जीवो रे गोपीचंदनी, पुत्रने प्रेर्यो वैराग जी,
उपदेश आप्यो एणी पेरे, लाग्यो संसारीडो आग जी… ।।
धन्य धन्य माता ध्रुव तणी, कह्यां कठण वचन जी,
राजसाज सुख परहरी, वेगे चालिया वन जी… ।। १ ।।
ऊठी न शके रे ऊंटियो, बहु बोलाव्यो बाजंद जी,
तेने रे देखी त्रास ऊपन्यो, लीधी फकीरी छोड्यो फंड जी… ।। २ ।।
भलो रे त्याग भरथरी तणो, तजी सोळसें नार जी,
मंदिर झरूखा मेली करी, आसन कीधलां बहार जी… ।। ३ ।।
ए वैराग्यवन्तने जाउं वारणे, बीजा गया रे अनेक जी,
भला रे भूंडा अवनी उपरे, गणतां नावे छेक जी… ।। ४ ।।
क्यां गयुं कुळ रावण तणुं, सगरसुत साठ हजार जी,
न रह्युं ते नाणुं राजा नंदनुं, सर्व सुपंन-वेवार जी… ।। ५ ।।
छत्रपति चाली गया, राज मूकी राजंन जी,
देव दानव मुनि मानवी, सर्वे जाणो सुपंन जी… ।। ६ ।।
समजी मूको तो सारूं घणुं, जरूर मुकावशे जम जी,
निष्कुळानन्द कहे नहि मटे, साचुं कहुं खाई सम जी… ।। ७ ।।
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.
17-11-1930
1 Note by Gandhiji: ” ‘Asceticism’ is an approach to the meaning.”
226
त्याग न टके रे वैराग विना
१२० (P-153)
( राग सारंग – ताल दीपचंदी    )
त्याग न टके रे वैराग विना, करीए कोटि उपाय जी,
अंतर ऊंडी ईच्छा रहे, ते केम करीने तजाय जी ?… ।।
वेष लीधो वैरागनो, देश रही गयो दूर जी,
उपर वेष अच्छो बन्यो, मांही मोह भरपूर जी… ।। १ ।।
काम क्रोध लोभ मोहनुं, ज्यां लगी मूळ न जाय जी,
संग प्रसंगे पांगरे, जोग भोगनो थाय जी… ।। २ ।।
उष्ण रते अवनी विषे, बीज नव दीसे बहार जी,
धन वरसे वन पांगरे, ईंद्रिय विषय आकार जी… ।। ३ ।।
चमक देखीने लोह चळे, ईंद्रिय विषय संजोग जी,
अणभेट्ये रे अभाव छे, भेट्ये भोगवशे भोग जी… ।। ४ ।।
उपर तजे ने अन्तर भजे, एम न सरे अरथ जी,
वणस्यो रे वर्णाश्रम थकी, अंते करशे अनरथ जी… ।। ५ ।।
भ्रष्ट थयो जोग भोगथी, जेम बगड्युं दूध जी,
गयुं घृत मही माखण थकी, आपे थयुं रे अशुद्ध जी… ।। ६ ।।
पळमां जोगी ने भोगी पळमां, पळमां गृही ने त्यागी जी,
निष्कुळानंद ए नरनो, वणसमज्यो वैराग जी… ।। ७ ।।
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.
18-11-1930
227
जंगल वसाव्युं रे जोगीए
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.
19-11-1930

228
जडभरतनी जातना जोगी
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.
20-11-1930
229
धीर धुरन्धरा शूर साचा खरा
१२१ (P-154)
( राग आसा – ताल झपताल    )
धीर धुरन्धरा शूर साचा खरा, मरणनो भय ते तो मंन नाणे,
खर्व निखर्व दळ एक सामां फरे, तरणने तुल्य तेने ज जाणे… ।। १ ।।
मोहनुं सेन महा विकट लडवा समे, मरे पण मोरचो नहि ज त्यागे,
कवि गुणी पंडित बुद्धे बहु आगळा, ए दळ देखतां सर्व भागे… ।। २ ।।
काम ने क्रोध मद लोभ दळमां मुखी, लडवा तणो नव लाग लागे,
जोगिया जंगम तपी त्यागी घणा, मोरचे गये धर्मद्वार मागे… ।। ३ ।।
एवा ए सेनशुं अडीखम आखडे, गुरूमुखी जोगिया जुक्ति जाणे,
मुक्त आनन्द मोह-फोज मार्या पछी, अखंड सुख अटळ पद राज माणे… ।। ४ ।।
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.
21-11-1930
230
टेक न मेले रे ते मरद खरा जगमांही
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.
22-11-1930
231
रे शिर साटे नटवरने वरीए
१२२ (P-155)
( गरबी – ढाळः सगपण हरिनुं साचुं    )
रे शिर साटे नटवरने वरीए, रे पाचुं ते पगलुं नव भरीए… ।।
रे अंतरद्रष्टि करी खोळ्युं, रे डहापण झाझुं नव डहोळ्युं,
ए हरि सारू माथुं घोळ्युं… ।। १ ।।
रे समज्या विना नव नीसरीए, रे रण मध्ये जईने नव डरीए,
त्यां मुख पाणी राखी मरीए… ।। २ ।।
रे प्रथम चडे शूरो थईने, रे भागे पाछो रणमां जईने,
ते शुं जीवे भूंडुं मुख लईने… ।। ३ ।।
रे पहेलुं ज मनमां त्रेवडीए, रे होडे होडे जुद्धे नव चडीए,
रे जो चडीए तो कटका थई पडीए… ।। ४ ।।
रे रंग सहित हरिने रटीए, रे हाक वाग्ये पाछा नव हठीए,
ब्रह्मानन्द कहे त्यां मरी मटीए… ।। ५ ।।
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.
23-11-1930
232
सद्गुरु शरण विना अज्ञानतिमिर टळशे नहि रे
१२३ (P-156)
( राग छाया खमाज – तीन ताल )
सदगुरू शरण विना, अज्ञान-तिमिर टळशे नहि रे,
जन्म मरण देनारूं बीज, खरूं बळशे नहि रे… ।।
प्रेमामृत-वच-पान विना, साचा खोटाना भान विना,
गांठ ह्रदयनी ज्ञान विना गळशे नहि रे… ।। १ ।।
शास्त्र पुराण सदा संभारे, तन मन ईंद्रिय तत्पर वारे,
वगर विचारे वळमां सुख रळशे नहि रे… ।। २ ।।
तत्व नथी मारा तारामां, सूझ समज नरता सारामां,
सेवक सुत दारामां दिन वळशे नहि रे… ।। ३ ।।
केशव हरिनी करतां सेवा, परमानन्द बतावे तेवा,
शोध विना सज्जन एवा मळशे नहि रे… ।। ४ ।।
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.
24-11-1930
233
मारी नाड तमारे हाथ हरि संभाळजो रे
१२४ (P-156)
( राग छाया खमाज – तीन ताल )
मारी नाड तमारे हाथे, हरि संभाळजो रे,
मुजने पोतानो जाणीने, प्रभुपद पाळजो रे… ।।
पथ्यापथ्य नथी समजातुं, दुःख सदैव रहे ऊभरातुं,
मने हशे शुं थायुं, नाथ निहाळजो रे… ।। १ ।।
अनादि आप वैद्य छो साचा, कोई उपाय विषे नहि काचा,
दिवस रह्या छे टांचा, वेळा वाळजो रे… ।। २ ।।
विश्वेश्वर शुं हजी विसारो, बाजी हाथ छतां कां हारो ?
महा मूंझारो मारो नटवर, टाळजो रे… ।। ३ ।।
केशव हरि मारूं शुं थाशे, घाण वळ्यो शुं गढ गेराशे ?
लाज तमारी जाशे, भूधर भाळजो रे… ।। ४ ।।
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).
25-11-1930
234
दीनानाथ दयाळ नटवर, हाथ मारो मूकशो मा
१२५ (P-157)
( राग बागेश्री – ताल धमार अथवा तेवरा )
दीनानाथ दयाळ नटवर ! हाथ मारो मूकशो मा,
हाथ मारो मूकशो मा, हाथ मारो मूकशो मा… ।।
आ महा भवसागरे, भगवान हुं पड्यो छुं,
चौद-लोक-निवास चपला-कान्त ! आ तक चूकशो मा… ।। १ ।।
ओथ ईश्वर आपनी, साधन विषे समजुं नहीं हुं,
प्राणपालक ! पोत जोई, शंख आखर फूंकशो मा… ।। २ ।।
मात तात सगां सहोदर, जे कहुं ते आप मारे,
हे कृपामृतना सरोवर ! दास सारू सूकशो मा… ।। ३ ।।
शरण केशवलालनुं छे, चरण हे हरि राम तारूं,
अखिलनायक ! आ समय, खोटे मशे पण खूटशो मा… ।। ४ ।।
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.
26-11-1930
235
भक्ति वडे वश थाय रमापति भक्ति वडे
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.
27-11-1930
236
कोई सहाय नथी, बिना हरि सहाय नथी
१२६ (P-158)
( राग काफी – ताल दीपचंदी )
कोई सहाय नथी, विना हरि कोई सहाय नथी… ।।
बंधा मा बलमां तुं बालक, ममतामां मनथी,
सूतो केम धरीने धीरज, धाम धरा धनथी ?… ।। १ ।।
भज भूधरने भाल करीने, शम-दम साधनथी,
अवर तणी सेवा शा माटे, अरर ! करे अमथी ?… ।। २ ।।
काळ कराळ तणो भय भारे, जो मन मांही मथी,
करशे ते थई शकशे केशव, आ उत्तम तनथी… ।। ३ ।।
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.
28-11-1930
237
रामबाण वाण्यां होय ते जाणे
१२७ (P-158)
( राग काफी – तीन ताल )
रामबाण वाग्यां होय ते जाणे ।।
ध्रुवने वाग्यां, प्रह्लादने वाग्यां, ठरी बेठा ठेकाणे,
गर्भवासमां शुकदेवजीने वाग्यां, वेद-वचन परमाणे… ।। १ ।।
मोरध्वज राजानां मन हरी लेवा, वहाला पधार्या ते ठामे,
काशीए जईने करवत मेलाव्यां, पुत्र-पत्नी बेउ ताणे… ।। २ ।।
बाई मीरां उपर क्रोध करीने, राणो खडग लई ताणे,
झेरना प्याला गिरधरलाले, अमृत कर्या एवे टाणे… ।। ३ ।।
नरसिंह महेतानी हूंडी सिकारी, खेप करी खरे टाणे,
अनेक भक्तोने एणे उगार्या, धनो भगत उर आणे… ।। ४ ।।
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.
29-11-1930
238
जेने राम राखे रे, तेने कुण मारी शके
१२८ (P-159)
( धीरा भगतनी काफी )
जेने राम राखे रे, तेने कुण मारी शके ?
अवर नहि देखुं रे, बीजो कोई प्रभु पखे… ।।
चाहे अमीरने भीख मगावे, ने रंकने करे राय,
थळने थानक जळ चलावे, जळ थानक थळ थाय,
तरणांनो तो मेरू रे, मेरूनुं तरणुं करी दाखवे… ।। १ ।।
नींभाडाथी बळतां राख्यां, मांजारीनां बाळ,
टींटोडीनां ईंडां उगार्या, एवा छो राजन रखवाळ,
अन्त वेळा आवो रे, प्रभु तमे तेनी तके… ।। २ ।।
बाण ताणीने ऊभो पारधी, सींचाणो करे तकाव,
पारधीने पगे सर्प डसियो, सींचाणा शिर महीं घाव,
बाज पड्यो हेठो रे, पंखी ऊडी गयां सुखे… ।। ३ ।।
गज कातरणी लईने बेठा, दरजी तो दीनदयाळ,
वधे घटे तेने करे बराबर, सौनी ले संबाळ,
धणी तो धीरानो रे, हरि तो मारो हींडे हके… ।। ४ ।।
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.
[1-12-1930]4
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,”.
239
तरणा ओथे डुंगर रे डुंगर कोई देखे नहीं
१२९ (P-160)
( धीरा भगतनी काफी )
तरणा ओथे डुंगर रे, डुंगर कोई देखे नहीं,
अजाजूथ मांहे रे, समरथ गाजे सहीं… ।।
सिंह अजामां करे गर्जना, कस्तुरी मृग राजंन,
तलनी ओथे जेम तेल रह्युं छे,काष्टमां हुताशन,
दधि ओथे घृत ज रे, वस्तु एम चूपी रही… ।। १ ।।
कोने कहुं ने कोण सांबळशे, अगम खेल अपार,
अगम केरी गम नहीं रे, वाणी न पहोंचे विस्तार,
एक देश एवो रे, बुद्धि थाकी रहे तहीं… ।। २ ।।
मन पवननी गति न पहोंचे, छे अविनाशी अखंड,
रह्यो सचराचर भर्यो ब्रह्म पूरण, तेणे रच्यां ब्रह्मांड,
ठाम नहीं को ठालो रे, एक अणुमात्र कहीं… ।। ३ ।।
सदगुरूजीए कृपा करी त्यारे, आप थया  रे प्रकाश,
शां शां दोडी साधन साधे, पोते पोतानी पास,
दास धीरो कहे छे रे, ज्यां जोउं त्यां तुंही तुंही… ।। ४ ।।
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.
1-12-1930
240
खबरदार मन सुबाती
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.
2-12-1930.

241
दुनिया तो दीवानी रे ब्रह्मांड पाखंड पूजे
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.
3-12-1930

242
निश्चे करो रामनुं नाम नथी जोगी थईने जावुं
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.
4-12-1930.
243
हरिजन होय तेणे हेत घणुं राखवुं |
१३० (P-161)
( राग प्रभात – ताल दीपचंदी )
हरिजन होय तेणे हेत घणुं राखवुं, निज नाम ग्राही निर्मान रहेवुं,
त्रिविधना ताप ते जाप जरणा करी, परहरी पाप रामनाम लेवुं… हरि… ।।
सौने सरस कहेवुं, पोताने नरस थवुं, आप आधीन थई दान देवुं,
मन करम वचने करी, निज धर्म आदरी, दाता भोक्ता हरि एम रहेवुं… हरि… ।।
अडग नव डोलवुं, अधिक नव बोलवुं, खोलवी गूज ते पात्र खोली,
दीनवचन दाखवुं, गंभीर मतुं राखवुं, विवेकीने वात नव करवी पहोळी… हरि… ।।
अनंत नाम उच्चारवुं, तरवुं ने तारवुं, राखवी भक्ति ते रांक दावे,
भक्त भोजो कहे गुरू परतापथी, त्रिविधना ताप त्यां निकट नावे… हरि… ।।
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.
5-12-1930
244
भक्ति शूरवीरनी साची रे
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.
6-12-1930
245
गुरु जी तमे कहो छो रे ब्रह्य तारी पासे वस्यो
१३१ (P-162)
( राग धीरा भगतनी काफी )
गुरूजी तमे कहो छो रे, ब्रह्म तारी पासे वस्यो,
मने नव दीसे रे, कया रसे ए रस्यो ?… ।।
माथुं ब्रह्म के ब्रह्ममां माथुं, ब्रह्म आंखमां के आंख ब्रह्म,
नाकमां ए वसियो के मुखमां, ए विषे थाय मने भ्रम,
संशय निवारो रे, भ्रममांथी जाउं खस्यो… ।। १ ।।
हाथमां के पगमां गुरू, ह्रदय छातीमांय,
पगमां होय तो पळुं नहि वहेलो ब्रह्म बेठो क्यांय,
वदो गुरू मोटा रे, शिष्य ज्यारे कणसी कस्यो… ।। २ ।।
गुरूजी कहे छे, तमे शिष्य सांभळो, आमळो काढी आज,
एके अवयवे नव वहालो बिराजे, पाणी पहेली बांधुं पाज,
दृढ होये ध्याने रे, नथी ए तो जसोतस्यो… ।। ३ ।।
जेटला ध्याने धसीने जाओ, तेटलो पासे एह,
रूपरंग विनानो तद्रूप थाशे, ज्यारे द्याननो चडशे मेह,
बापु सहु रूपे रे, जोशो जगदीश जशो… ।। ४ ।।
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.
7-12-1930
246
जीभलडी रे तने हरिगुण गातां आवडुं आळस क्यांथी रे
१३२ (P-163)
( राग खमाज – ताल धुमाली )
जीभलडी रे, तने हरिगुण गातां आवडुं आळस क्यांथी रे ?
लवरी करतां नवराई न मळे, बोली ऊठे मुखमांथी रे… ।। १ ।।
परनिंदा करवाने पूरी, शूरी खटरस खावा रे,
झघडो करवा झूझे वहेली, कायर हरिगुण गावा रे… ।। २ ।।
अंतकाल कोई काम न आवे, वहाला वेरीनी टोळी रे,
वजन धारीने सर्वस्व लेशे, रहेशो आंखो चोळी रे… ।। ३ ।।

तल मंगावो ने तुलसी मंगावो, रामनाम संभळावो रे,
प्रथम तो मस्तक नहि नमतुं, पछी शुं नाम सुणावो रे ?… ।। ४ ।।
घर लाग्या पछी कूप खोदावे, आग ए केम होलवाशे रे ?
चोरो तो धन हरी गया, पछी दीपकथी शुं थाशे रे ?… ।। ५ ।।
मायाघेनमां ऊंघी रहे छे, जागीने जो तुं तपासी रे,
अंत समे रोवाने बेठी, पडी काळनी फांसी रे… ।। ६ ।।
हरिगुण गातां दाम न बेसे, एके वाळ न खरशे रे,
सहेज पंतनो पार न आवे, भजन थकी भव तरशे रे… ।। ७ ।।
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.
8-12-1930
247
भगवत भजजो रामनाम रणुंकार
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.
9-12-1930
248
संतकृपाथी छूटे माया काया निर्मळ थाय जोने
११८ (P-151)
( राग खमाज – ताल धुमाळी    )
संतकृपाथी छूटे माया, काया निर्मळ थाय जोने,
श्वासोच्छवासे स्मरम करतां, पांचे पातक जाय जोने… ।।
केसरी केरे नादे नासे, कोटी कुंजर-जूथ जोने,
हिंमत होय तो पोते पामे, सघळी वाते सूथ जोने… ।।
अग्निने उधेई न लागे, महामणिने मेल जोने,
अपार सिंधु महाजल ऊंडां, मरमीने मन सहेल जोने… ।।
बाजीगरनी बाजी ते तो, जंबूरो सौ जाणे जोने,
हरिनी माया बहु बळवंती, सन्त नजरमां नाणे जोने… ।।
सन्त सेवतां सुकृत वाधे, सहेजे सीझे काज जोने,
प्रीतमना स्वामीने भजतां, आवे अखंड राज जोने… ।।
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.
10-12-1930.
249
हरिने भजतां हजी कोईनी लाज जती नथी जाणी रे
१३३ (P-164)
हरिने भजतां हजी कोईनी लाज जती नथी जाणी रे,
जेनी सुरता शामळिया साथ, वदे वेदवाणी रे… ।।
वहाले उगार्यो प्रह्लाद, हरणाकंस मार्यो रे,
विभीषणने आप्युं राज्य, रावण संहार्यो रे… ।। १ ।।
वहाले नरसिंह महेताने हार, हाथोहाथ आप्यो रे,
ध्रुवने आप्युं अविचळ राज, पोतानो करी थाप्यो रे… ।। २ ।।
वहाले मीरां ते बाईनां झेर, हळाहळ पीधां रे,
पंचाळीनां पूर्यां चीर, पांडव काम कीधां रे… ।। ३ ।।
आवो हरि भजवानो लहावो, भजन कोई करशे रे,
कर जोडी कहे प्रेमळदास, भक्तोनां दुःख हरशे रे… ।। ४

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.
11-12-1930

250
अनुभव एवो रे अंतर जेने उदे थये
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.
12-12-1930.
251
दिलमां दीवो करो रे दीवो करो
१३४ (P-164)
दिलमां दीवो करो, रे दीवो करो,
कूडा काम क्रोधने परहरो, रे दिलमां दीवो करो… ।।
दया दिवेल प्रेम परणायुं लावो, मांही सुरतानी दिवेट बनावो,
महीं ब्रह्म-अग्निने चेतावो रे… दिलमां… ।। १ ।।
दीवो अणभे प्रगटे एवो, टाळे तिमिरना जेवो,
एने नेणे तो नीरखीने लेवो रे… दिलमां… ।। २ ।।
दास रणछोड गर संभाळ्युं, जडी कूंची ने उघड्युं ताळुं,
थयुं भोमंडलमां अजवाळुं रे… दिलमां… ।। ३ ।।
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.
13-12-1930
252
अपूर्व अवसर एवो क्यारे आवशे
१३५ (P-165)
( ढाळ – ओधवजीनो संदेशो    )
अपूर्व अवसर एवो क्यारे आवशे, क्यारे थईशुं बाहयांतर निर्ग्रंथ जो ?
सर्व संबंधनुं बंधन तीक्षण छेदीने, विचरीशुं कव महत्पुरूषने पंथ जो ?… ।। १ ।।
सर्व भावथी औदासीन्य वृत्ति करी, मात्र देह ते संयमहेतु होय जो,
अन्य कारमे अन्य कशुं कल्पे नहि, देह पण किंचित् मूर्छा नव जोय जो… ।। २ ।।
दर्शन-मोह व्यतीत थई ऊपज्यो बोध जो, देह भिन्न केवळ चैतन्यनुं ज्ञान जो,
तेथी प्रक्षीण चारित्रमोह विलोकीए, वर्ते एवुं शुद्ध स्वरूपनुं ध्यान जो… ।। ३ ।।
आत्म-स्थिरता त्रण संक्षिप्त योगनी, मुख्यपणे तो वर्ते देह पर्यंत जो,
गोर परिषह के उपसर्ग भय करी, आवी शके नहि ते स्थिरतानो अंत जो… ।। ४ ।।
संयमना हेतुथी योगप्रवर्तना, स्वरूपलक्षे जिन-आज्ञा आधीन जो,
ते पण क्षण क्षण घटती जाती स्थितिमां, अंते थाये निज स्वरूपमां लीन जो… ।। ५ ।।
पंच विषयमां राग-द्वेष-विरहितता, पंच प्रमादे न मळे मननो क्षोभ जो,
द्रव्य, क्षेत्र ने काम भाव प्रतिबंध वण, विचरवुं उदयाधीन पण वीतलोभ जो… ।। ६ ।।
क्रोध प्रत्ये तो वर्ते क्रोध-स्वभावता, मान प्रत्ये तो दीनपणानुं मान जो,
माया प्रत्ये माया साक्षी-भावनी, लोभ प्रत्ये नहि लोभ समान जो… ।। ७ ।।
बहु उपसर्ग-कर्ता प्रत्ये पम क्रोध नहि, वंदे चक्री तथापि न मळे मान जो,
देह जाय पण माया थाय न रोममां, लोभ नहि छो प्रबळ सिद्धि निदान जो… ।। ८ ।।
शत्रु मित्र प्रत्ये वर्ते समदर्शिता, मान अमाने वर्ते ते ज स्वभाव जो,
जीवित के मरणे नहि न्युनाधिकता, भव मोक्षे पण वर्ते शुद्ध स्वभाव जो… ।। ९ ।।
मोह स्वयंभू-रमण समुद्र तरी करी, स्थिति त्यां ज्यां क्षीण-मोह-गुण-स्थान जो,
अंत समय त्यां स्वरूप वीत-राग थई, प्रगटावुं निज केवलज्ञान निधान जो… ।। १० ।।
वेदनीयादि चार कर्म वर्ते जहां, बली सींदरीवत् आकृतिमात्र जो,
ते देहायुष आधीन जेनी स्थिति छे, आयुष पूर्णे मटीए दैहिक पात्र जो… ।। ११ ।।
एक परमाणु-मात्रनी मळे न स्पर्शता, पूर्ण कलंक-रहित अडोल स्वरूप जो,
शुद्ध निरंतर चैतन्यमूर्ति अनन्यमय, अगुरूलघु अमूर्त सहजपदरूप जो… ।। १२ ।।
पूर्व प्रयोगादि कारणना योगथी, ऊर्ध्व गमन सिद्धालय प्राप्त सुस्थित जो,
सादि अनंत अनंत समाधि मुखमां, अनंत दर्शन ज्ञान अनंत सहित जो… ।। १३ ।।
जे पद श्री सर्वज्ञे दीठुं ज्ञानमां, कही शक्या नहि पण ते श्री भगवान जो,
तेह स्वरूपने अन्य वाणी ते शुं कहे ? अनुभव-गोचर मात्र रहे ते ज्ञान जो… ।। १४ ।।
एह परम-पद-प्राप्तिनुं कर्युं ध्यान में, गजा वगरनो हाल मनोरथ रूप जो,
तोपण निश्चय राजचन्द्र मनने रह्यो, प्रभु-आज्ञाए थाशुं ते ज स्वरूप जो… ।। १५ ।।
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.
14-12-1930
253
मारां नयणांनी आळस रे न नीरकया हरिने जरी
१३६ (P-168)
( शीख सासुजी दे छे रे – ए ढाळ )
मारां नयणांनी आळस रे, न नीरख्या हरिने जरी,
एक मटकुं न मांड्युं रे, न ठरियां झांखी करी… ।। १ ।।
शोक मोहना अग्नि रे, तपे तेमां तप्त थयां,
नथी देवनां दर्शन रे, कीधां तेमां रक्त रह्यां… ।। २ ।।
प्रभु सघळे बिराजे रे, सृजनमां सभर भर्या,
नथी अणु पण खाली रे, चराचर मांही भळ्या… ।। ३ ।।
नाथ गगनना जेवा रे, सदा मने छाई रहे,
नाथ वायुनी पेठे रे, सदा मुज उरमां वहे… ।। ४ ।।
जरा ऊघडे आंखलडी  रे, तो सन्मुख तेह तदा,
ब्रह्म-ब्रह्मांड अळगां रे, घडीये न थाय कदा… ।। ५ ।।
पण पृथ्वीनां पडळो रे, शी गम तेने चेतननी ?
जीवे सो वर्ष घुवड रे, न गम तोये कंई दिननी… ।। ६ ।।
स्वामी सागर सरीखा रे, नजरमां न माय कदी,
जीम थाकीने विरमे रे, विराट विराट वदी… ।। ७ ।।
पेलां दिव्य लोचनियां रे, प्रभु क्यारे ऊघडशे ?
आवां घोर अंधारां रे, प्रभु क्यारे ऊतरशे ?… ।। ८ ।।
नाथ, एटली अ्रजी रे, उपाडो जड पडदा,
नेन नीरखो ऊंडेरूं रे, हरिवर दरसे सदा… ।। ९ ।।
आंख आळस छांडो रे, ठरो एक झांखी करी,
एक मटकुं तो मांडो रे, ह्रदय भरी नीरखो हरि… ।। १० ।।
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.
15-12-1930
From a photostat: C. W. 4903. Courtesy: Mirabehn
प्रेमळ ज्योति तारो दाखवी
१३७ (P-170)
( राग मांड – ताल दादरा )
प्रेमळ ज्योति तारो दाखवी, मुज जीवन-पन्थ उजाळ…।।
दूर पड्यो निज धामथी हुं, ने घेरे घन अंधार,
मार्ग सूझे नव घोर रजनीमां, निज शिशुने संभाळ,
मारो जीवन-पन्थ उजाळ… ।। १ ।।
डगमगतो पग राख तुं स्थिर मुज, दूर नजर छो न जाय,
दूर मार्ग जोवा लोभ लगीर न, एक डगलुं बस थाय,
मारे एक डगलुं बस थाय… ।। २ ।।
आज लगी रह्यो गर्वमां हुं, ने मागी मदद न लगार,
आप-बळे मार्ग जोईने चालवा, हाम धरी मूढ बाळ,
हवे मागुं तुज आधार… ।। ३ ।।
भबकभर्या तेजथी हुं लोभायो, ने भय छतां धर्यो गर्व,
वीत्यां वर्षोने लोप स्मरणथी, स्खलन थयां जे सर्व,
मारे आज थकी नवुं पर्व… ।। ४ ।।
तारा प्रभावे निभाव्यो मने प्रभु आज लगी प्रेमभेर,
निश्चे मने ते स्थिर पगलेथी चलवी पहोंचाडशे घेर,
दाखवी प्रेमळ ज्योतीनी सेर… ।। ५ ।।
कर्दमभूमि कळणभरेली, ने गिरिवर केरी कराड,
धसमसता जळ केरा प्रवाहो, सर्व वटावी कृपाळ,
मने पहोंचाडशे निज द्वार… ।। ६ ।।
रजनी जशे ने प्रभात ऊजळशे, ने स्मित करशे प्रेमाळ,
दिव्यगणोनां वदन मनोहर मारे ह्रदय वस्यां चिरकाळ,
जे में खोयां हतां क्षण वार… ।। ७ ।।
————
* Lead Kindly Light का भावानुवाद ।
मंगल मंदिर खोलो
१३८ (P-171)
( राग भैरवी – तीन ताल )
मंगल मंदिर खोलो, दयामय ! मंगल मंदिर खोलो… ।।
जीवन-वन अति वेगे वटाव्युं, द्वार ऊभो शिशु भोळो,
तिमिर गयुं ने ज्योति प्रकाश्यो, शिशुने उरमां लो लो…
दयामय ! मंगल मंदिर खोलो… ।। १ ।।
नाम मधुर तम रट्यो निरंतर, शिशु सह प्रेमे बोलो,
दिव्य-तृषातुर आव्यो बालक, प्रेम-अमीरस डोळो…
दयामय ! मंगल मंदिर खोलो… ।। २ ।।
एक ज दे चिनगारी
१३९ (P-172)
( राग भैरवी – ताल दीपचंदी )
एक ज दे चिनगारी, महानल ! एक ज दे चिनगारी… ।।
चकमक लोढुं घसतां घसतां, खरची जिंदगी सारी,
जामगरीमां तणखो न पड्यो, न फळी महेनत मारी… ।। १ ।।
चांदो सळग्यो, सूरज सळग्यो, सळगी आभ अटारी,
ना सळगी एक सगडी मारी, वात विपतनी भारी… ।। २ ।।
ठंडीमां मुज काया थथरे, खूटी दीरज मारी,
विश्वानल ! हुं अधिक न मागुं, मागुं एक चिनगारी… ।। ३ ।।
एक ज ए अभिलाष
१४० (P-173)
( राग भैरवी या आसावरी – ताल दीपचंदी )
एक ज ए अभिलाष, मम ह्रदये तव वास… एक… ।।
ना चाहुं जग कीर्ति मेवा, ना वैकुण्ठे वास,
सिद्धि मलो, जीवन बलि हो वा, ए अन्तरनी आश… एक… ।।
सफल विफलनी ना मुज परवा, परवा हरि-जन-सेवा,
महा आंधीमां रहो निरन्तर, तुज चरणे विश्वास… एक… ।।
जीवन जव सुकाई जाय
१४० (P-173)
( राग भैरवी या आसावरी – ताल दीपचंदी )
जीवन जव सुकाई जाय, करूणा वर्षन्ता आवो !
माधुरी मात्र छुपाई जाय, गीत सुधा झरन्ता आवो !… ।।
कर्मनां ज्यारे काळां वादळ, गरजी गगडी ढांके सहु स्थळ,
ह्रदय-आंगणे, हे नीरव-नाथ, प्रशान्त पगले आवो !… ।।
मोटुं मन ज्यारे नानुं थई, खूणे भराये ताळुं दई,
ताळुं तोडी, हे उदार नाथ ! वाजन्ता गाजन्ता आवो !… ।।
काम क्रोधनां आकरां तुफान, आंधळा करी भुलावे भान,
हे सदा जागन्त ! पाप धुवन्त ! वीजळी चमकन्ता आवो !… ।।
ईसका मूल बंगाली पृष्ठ १९२ पर मिलेगा
राष्ट्रगीत
१८५ (P-203)
( राग काफी – ताल दीपचंदी )
वन्दे मातरम् ।।
सुजलां सुफलां मलयज-शीतलां, शस्य-श्यामलां मातरम् ।
शुभ्र-ज्योत्स्ना-पुलकित-यामिनीं, फुल्ल-कुसुमित-द्रुम-दल-शोभिनीम् ।
सुहासिनीं सुमधुर-भाषिणीं, सुखदां वरदां मातरम् – वंदे… ।।
जनगणमन-अधिनायक जय हे भारत-भाग्यविधाता
१८६ (P-203)
( राग कोरस – ताल धुमाली )
जनगणमन-अधिनायक जय हे भारत-भाग्यविधाता ।
पंजाब सिंधु गुजरात मराठा, द्राविड उत्कल बंग ।
विन्ध्य हिमाचल यमुना गंगा, उच्छल-जलधितरंग ।
तव शुभ नामे जागे, तव शुभ आशिस मागे ।
गाहे तव जय-गाथा ।
जनगम-मंगलदायक जय हे भारत-भाग्यविधाता ।
जय हे ! जय हे ! जय हे ! जय जय जय जय हे !
अहरह तव आह्वान प्रचारित, शुनि तव उदार वाणी ।
हिन्दु बौद्ध शीख जैन पारसिक, मुसलमान ख्रिस्टानी ।
पूरव पश्चिम ासे, तव सिंहासन पाशे ।
प्रेमहार हय गाथा ।
जनगम-ऐक्यविधायक जय हे भारत-भाग्यविधाता ।
जय हे ! जय हे ! जय हे ! जय जय जय जय हे !
पतन-अभ्युदय-बंधुर पंथा युग-युग-धावित यात्री ।
हे चिरसारथि ! तव रथचक्रे मुखरित पथ दिनरात्री ।
दारूण विप्लव माझे, तव शंखध्वनि बाजे ।
संकट-दुःख-त्राता ।
जनगम-पथपरिचायक जय हे भारत-भाग्यविधाता ।
जय हे ! जय हे ! जय हे ! जय जय जय जय हे !
घोर तिमिरघन निबिड निशीथे पीडित मूर्छित देशे ।
जाग्रत छिल तव अविचल मंगल नतनयने अनिमेष ।
दुःस्वप्ने आतंके, रक्षा करिले अंके ।
स्नेहमयी तुमि माता ।
जनगम-दुःखत्रायक जय हे भारत-भाग्यविधाता ।
जय हे ! जय हे ! जय हे ! जय जय जय जय हे !
रात्रि प्रभातिल, उदिल रविच्छबि पूर्व-उदय-गिरि-भाले ।
गाहे विहंगम, पुण्य समीरण नव-जीवन-रस ढाले ।
तव करूणारूण रागे, निद्रित भारत जागे ।
तव चरणे नत माथा ।
जय जय जय हे जय राजेश्वर, भारत-भाग्यविधाता ।
जय हे ! जय हे ! जय हे ! जय जय जय जय हे !
सारे जहांसे अच्छा हिन्दोस्तां हमारा ।
१८८ (P-206)
( राग मिश्र पीलु – ताल धुमाली )
सारे जहांसे अच्छा हिन्दोस्तां हमारा ।
हम बुलबुलें है उसकी, वह बोस्तां हमारा …।।
गुरबतमें हों अगर हम, रहता है दिल वतनमें ।
समझो वहीं हमें भी, दिल हो जहां हमारा …।। १ ।।
परबत वह सबसे ऊंचा, हमसाया आसमांका ।
वह संतरी हमारा, वह पासबां हमारा … ।। २ ।।
गोदीमें खेलती हैं, जिसकी हजारों नदियां ।
गुलशन है जिनके दमसे, रश्के-जिनां हमारा … ।। ३ ।।
ऐ आबे-रूदे-गंगा, वह दिन है याद तुझको,
उतरा तेरे किनारे, जब कारवां हमारा … ।। ४ ।।
मजहब नहीं सिखाता, आपसमें बैर रखना ।
हिन्दी हैं हम, वतन है हिन्दोस्तां हमारा … ।। ५ ।।
यूनानो मिस्रो रूमा, सब मिट गये जहांसे ।
अबतक मगर है बाकी, नामोनिशां हमारा … ।। ६ ।।
कुछ बात है कि हस्ती, मिटती नहीं हमारी ।
सदियों रहा है दुश्मन, दौरे-जमां हमारा … ।। ७ ।।
ईकबाल कोई महरम, अपना नहीं जहांमें ।
मालूम क्या किसीको, दर्दे-निहां हमारा … ।। ८ ।।
भजनकी धुन
(P-206)
नारायण नारायण जय गोविन्द हरे ।
नारायण नारायण जय गोपाल हरे ।।
*        *        *
रघुपति रागव राजा राम, पतीतपावन सीताराम ।।
ईश्वर अल्ला तेरे नाम, सबको सन्मति दे भगवान ।।
*        *        *
श्री कृष्ण गोविन्द हरे मुरारे, हे नाथ नारायण वासुदेव ।।
*        *        *
सिय-स्वामिनकी जय, प्यारे राघवकी जय ।
बोलो हनुमान-कृपालुकी जय जय जय ।।
*        *        *
रामधुन लागी गोपालदुन लागी ।
*        *        *
जय गोविन्द हरि गोविन्द
जय गोविन्द राधे गोविन्द
जय गोपाल राधे गोविन्द ।
*        *        *
भज ले, भज ले, सीताराम
मंगलमूरति, सुन्दर श्याम ।
*        *        *
भज मन प्यारे सीताराम ।
*        *        *
राधाकृष्ण जय कुंजविहारी, मुरलीधर गोवर्धनधारी ।।
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पावना रामा, पतितपावना रामा ।
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राजा राम राम राम, सीता राम राम राम ।।
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जय राम,जय राम, जय जय राम ।
श्री राम,जय राम, जय जय राम ।।
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हरे राम, हरे राम, हरे राम, हरे ।
भज मन निशिदिनीं प्यारे ।।
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भजावा राम मेघश्याम, मनीं आठवा हो सीताराम ।
मनीं आठवा हो सीताराम, मनीं आठवा हो राजाराम ।।
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निवृत्ति ज्ञानदेव सोपान मुक्ताबाई ।
एकनाथ नामदेव तुकाराम । तुकाराम । तुकाराम ।।
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गोपाल राधेकृष्ण गोविन्द गोविन्द गोपाल ।।
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साम्ब सदाशिव साम्ब सदाशिव साम्ब सदाशिव साम्ब शिवा ।
हर हर हर हर साम्ब सदाशिव साम्ब सदाशिव साम्ब शिवा ।।
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ॐ शिव ॐ शिव, परात् परा शिव, ॐ कारा शिव, तव शरणम् ।
नमामि शंकर, भवानी-शंकर, उमा-महेश्वर, तव शरणम् ।।
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कठिन शब्दोंका कोश
(P-223 – 230)
अक्सर ═ बहुत हद तक
अघ ═ गुनार, पाप
अघात ═ तृप्त होता है
अजहुं ═ अब भी
अजाजूथ ═ बकरियोंका झुंड
अटल ═ स्थिर
अनपायनी ═ अखण्ड
अनलहक ═ सोहम्, ‘ वह ’ ‘ मैं ’ हूं
अपुनपौ ═ अपनापन, खुदी
अभेद ═ जिसे भेदा न जा सके, अभेद्य
अमनि ═ ऐसेका ऐसा
अम्बर ═ आसमान, कपडा
अरगजा ═ चन्दन वगैरासे बनी खुशबूदार चाज
अलेपा ═  माया-ममतासे रहित
आगम ═ ( जैन ) शास्त्र
आगा ═ भाईसाहब, आदरका सम्बोधन
आन ═  दूसरा
आपा  ═  अपनेको
आबे-रूदे-गंगा  ═  गंगाजलका प्रवाह
आरत  ═  दुःखी
आलजाल  ═  ऊटपटांग
ईश  ═  मालिक
उजाड  ═  वीरान
उबारा  ═   बचाया
उरग  ═  सांप
उरझानी  ═  उलझ गई
उलझ – उलझ  ═  उलझकर
उलफत  ═  प्रेम
ओसकन  ═  शबनम
औखी  ═   सख्त
औंटत  ═  घट जानेसे
कंज  ═  कमल
कजा = मौत
कंदर्प = कामदेव
कर्षे = खींच ले, खात्मा कर दे
कराह = कढाई
करील = एक कंटीला पौधा
करेश = करेगा
कलप सत = सौ युगों तक
कवन = कौन
कसैहौं = कसूंगा
कंह = को
काई = पानीमें बढनेवाली एक तरहकी महीन घास
काछि = पहनकर
कामतरू = कल्पवृक्ष
कारवां = यात्रियोंका झुण्ड
कारी = काली
किताबें = शास्त्रोंकी पुस्तकें
की नाईं = के समान
कूच मुकाम = आवागमन
कूजा = सुराही
कूंडी = कमण्डल, भीख मांगनेका बरतन
कूबकू = ठेर ठेर
कृपातें = कृपासे
केहि बिधि = किस तरह
कोदण्डा = कोदंड, धनुष
कोह = गुस्सा
खहि = धूल
खिलोल = खेलता है
खुदनुमाई = घमण्ड
खुदी = अहं
खुशा = निशान, ईशारा
खेवटिया = केवट, मल्लाह
गच = कांचका फर्श
गदा = फकीर
गम = दुःख या रंज
गमनवां = जाना
ग्रंथि = गांठ
गह लाये = ले आये
गहि = पकडकर
गहिर = गहरा
गहौं = पकडूं
गिरह = घर
गुंजा = घुंघचजी
गुमराह = भटका हुआ
गुमानी = घमण्डी
गुरबत = विदेश, परदेश
गुलशन = फूलवाडी, बगीचा
गृहपशु = कुत्ता
घन = बादल
घनकी मति = बादल जैसे
घरन = गृहिणी, स्त्री, औरत
घाम = धूप
चटकी = रंग, धून
चन्द रोज = थोडे दिन
चाळी = छंद, नाद
चेरो = सेवक
छंग = उछंग, सिर, गोद
छति = क्षति, नुकसान
छिन = क्षण, पल
छोह = मेहरबानी
जतन = यत्न, कोशिश
जथा = जैसे
जनि = नहीं
जल्वा = शान-शौकत
जव = जब
जवां = सम्बन्ध
जंतर = सोने-चांदीके तार खींचनेका एक साधन
जागन्त = जाग्रत, सदा जागनेवाला
जाते = जिसमें
जाय = फजूल
जालिम = जालिम
जासों = जिससे
जिक्र = नाम लेना
जिनां = स्वर्ग, जन्नत
जिमि = जिस तरह
जीतें = जानसे
जिव्हाळा = शक्ति
जेहि = जिससे, जिसे आंजनेसे
झकजोर = तूफानी
टुक = जरा
टौर = जगह, आसरा
डरपत = डरता है
डरिये = डरता हूं
डाबर = डबरा, कुंड, हौज
डसैहौं = डंसा जाऊंगा
डोर = डोरी
डोल = झूला
तव = तेरा
तसकी = तसकीन
तनिक = जरा
तसबी = माला
तातें = ईससे
तालिब = मिला
ताहिके = उसके
तिल ओले = तिलकी आडमें
तिहारे = तेरे
तिहुं काल = तीन काल ( भूत, भविष्य, वर्तमान )
तृनसंकुल = घाससे ढंकी हुई
तृस्ना = तृष्णा, प्यास
तुराई = तुडाकर
त्रोन = तरकश
दर्दे-निहां = छिपी हुई वेदना
दलनिहार = नाश करनेवाला
दहौंगो = जलूंगा
दस्त = हाथ
दाहिनो = मेहरबान
दियना = दीपक
दुई = द्वैत, दो
दुरावा = छिपाता है
दुरे = छिपे
देहु = दो
दौरे-जमां = जमानेका चक्कर
द्रवौ = मेहरबान बनो
द्रुमन = दरख्त
धुवन = धौंकनी
धुवनी = धोनेवाली
नफ्सेशैतां = विषयरूपी शैतान
नशेमें = खुदाई ईश्ककी मस्तीमें
नसानी = जनम बिगडा
न नसैहौं = नहीं बिगाडूंगा
नाई = नाई, हजाम
नाठे = भागे
नार = नाला
निदान = निश्चित
निरखत = देखते हैं
निर्वार = रोकना
निवाले = शान्त हुए
निस्तरिये = पार हो जाईये
निहारो = देखो
निहोरा = प्रार्थना
पखारे = धोनेसे
पचरंग चोले = मिट्टी, पानी वगैरा पांच तत्वोंसे बना शरीर
पचिहारी = थक गया
पचि-पचि = थक थक कर
पछितै है = पछताता है
पटकी = फेंक दी
पयादे = पैदल चलकर
परसि =  स्पर्श कर, छूकर
परूष = कडा
पहं = पास
पाक = पवित्र
पाय = पाकर
पास = फांस, पाश, बन्धन
पासबां = रक्षा करनेवाला
पांच कहरवा = पांच कहार
पांवर = पापी, पामर
पीर = दर्द, तकलीफ
पीव = प्रीतम, माशूक
बटपारा = लुटेरा, डाकू
बडभागी = भाग्यशाली
बधिक = कसाई
बहुर = फिरसे
बरजे = रोके
बरजोरा = जबरदस्ती
बरनौं = वर्णन करूं, बयान करूं
बरिआई = हठ, जबरदस्ती
बलमीक = बमीठा
बसेरा = ठहरनेकी जगह
बहारे बाग दुनिया = दुनियाके बागकी बहार
बाद मदफन = दफनानेके बाद
बान = आदत
बिगसाई = खुश होता है
बिछुरत = अलग होते हुए
बिनसै = नष्ट होता है
बिथा = व्यथा, पीडा
बिरछ = वृक्ष, दरख्त
बिराना = पराया
बिरियां = वक्त
बू = बास
बेगाना = पराया
बेनु = वेणु, बांस, बांसुरी
बेजुर्म = बेकसूर
बेडा = नाव
बेबहा = बेशकीमती
बेर = वक्त, बार
बोधरिपु = नासमझी
बोस्तां = बाग
बंकनाल = धातु गालनेका बरतन
बंध= बन्धन
भरनी = बाना ( कपडा बुननेमें डाले जानेवाले आडे धागे )
भवनवां = घर
भाजन = पात्र, काबिल
भावना = ध्यान, विचार
मख = यज्ञ, होम
मतो = मत, राय
मदवा = मद्य, शराब
मनियत = मानते हैं
मयखाना = शराबघर
मलके = घिसकर
महतारी = मां
महरम = भेद जाननेवाला
महं = मां
मारा = मार, कामदेव
मिड्योहि = भरा है
मीत = मित्र, दोस्त
मुकुर = आईना
मुश्क = कस्तूरी
मुसल्ला = नमाजकी चटाई
मूंदो = बन्द करो
मूरत = मूर्तियां
मोट = मोटरी, गठरी
मोते = मुझसे
रब = ईश्वर
रश्क = प्रतिस्पर्धा, डाह
रह्यौ = रहा
राहिब = मल्लाह
रीते = खाली हाथ
रैनी, रैना = रात
लला = अजीज, प्यारा
ललितललाम = सबसे ज्यादा खूबसूरत
लव लाई = लौ लगाकर
लहौंगो = पाऊंगा
लाट = मोटा व ऊंचा खंभा
लाल = नदी, देवता या लहरोंका स्वामी
लाहे = लाब, मुनाफा
लुकमां = लुकमान हकीम
लौ = ध्यान
वज्रू = नमाजके पहले हाथ-मुंह धोना
वदति = कहता है
वनितनि = वनिताओंको, औरतोंको
वसनन = कपडे
विरति = विराग
विरद हित = बडप्पन रखनेके लिए
विर्दे-जबां = जबान पर चढी हुई
व्याल = सांप
शबद = शब्द, नाम
शराबे-शौक = ईश्वरके प्रेमकी शराब
श्रीखंड = चन्दन, सन्दल
सकुच सहित = संकोचके साथ
सचराचर = जंगम-स्थावर
सरन = सरोवर, तालाब
सरा = सराय, धर्मशाला
सरिस = सरीखा
सरी = बनी या हुई
सहहिं = सहते हैं
सहि = सिंह
संवारी = सुधारी, सम्हाली
साकर = संकरा
साख = गवाह
साटै = साटेमें, बदलेमें
सामान = तैयारी
साही = मददगार
सिजदा = प्रणाम
सिमिटि = सिमटकर
सिरानी = बीत गई
सिलीमुख = शिलीमुख, बाण
सीरत = गुण
सुआ = तोता
सुन्नमहल = दिलका आकाश
सुतर कलारी = प्रेमकी शराब बेचनेवाली ध्यारूपी कलवारिन
सुरभि = खुशबू
सुरसरि = सुरसरिता, गंगा
सुहाग = अहिवात
सुहागा = एक तरहका खनिज पदार्थ
सूकर = सूअर
सेन = श्येन, बाज
सेमर = सेमल
सौरज = शौर्य, शूरता, बहादुरी
स्यंदन = रथ
स्वपच = श्वपच, चांडाल
हक = सत्य
हमसाया = पडोसी
हव्यास = जबरदस्त ईच्छा
हसरत = निराशा, नाउम्मेदी
हिज्र = जुदाई, वियोग
हीते = दिलसे
हुताशन = अग्नि
हौं = मैं

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