III


I. 57. <i>sâdho bhâî, jîval hî karo âs'â</i>

O friend!  hope for Him whilst you live, know whilst you live,
  understand whilst you live: for in life deliverance abides.
If your bonds be not broken whilst living, what hope of
  deliverance in death?
It is but an empty dream, that the soul shall have union with Him
  because it has passed from the body:
If He is found now, He is found then,
If not, we do but go to dwell in the City of Death.
If you have union now, you shall have it hereafter.
Bathe in the truth, know the true Guru, have faith in the true
  Name!
Kabîr says: "It is the Spirit of the quest which helps; I am the
slave of this Spirit of the quest."

IV


I. 58. <i>bâgo nâ jâ re nâ jâ</i>

Do not go to the garden of flowers!
O Friend! go not there;
In your body is the garden of flowers.
Take your seat on the thousand petals of the lotus, and there
  gaze on the Infinite Beauty.

V


I. 63. <i>avadhû, mâyâ tajî na jây</i>

Tell me, Brother, how can I renounce Maya?
When I gave up the tying of ribbons, still I tied my garment
  about me:
When I gave up tying my garment, still I covered my body in its
  folds.
So, when I give up passion, I see that anger remains;
And when I renounce anger, greed is with me still;
And when greed is vanquished, pride and vainglory remain;
When the mind is detached and casts Maya away, still it clings to
  the letter.
Kabîr says, "Listen to me, dear Sadhu!  the true path is rarely
  found."

VI


I. 83. <i>candâ jhalkai yahi ghat mâhîn</i>

The moon shines in my body, but my blind eyes cannot see it:
The moon is within me, and so is the sun.
The unstruck drum of Eternity is sounded within me; but my deaf
  ears cannot hear it.

So long as man clamours for the <i>I</i> and the <i>Mine</i>,
  his works are as naught:
When all love of the <i>I</i> and the <i>Mine</i> is dead, then
  the work of the Lord is done.
For work has no other aim than the getting of knowledge:
When that comes, then work is put away.

The flower blooms for the fruit: when the fruit comes, the flower
  withers.
The musk is in the deer, but it seeks it not within itself: it
  wanders in quest of grass.

VII


I. 85. <i>Sâdho, Brahm alakh lakhâyâ</i>

When He Himself reveals Himself, Brahma brings into manifestation
  That which can never be seen.
As the seed is in the plant, as the shade is in the tree, as the
  void is in the sky, as infinite forms are in the void--
So from beyond the Infinite, the Infinite comes; and from the
  Infinite the finite extends.

The creature is in Brahma, and Brahma is in the creature: they
  are ever distinct, yet ever united.
He Himself is the tree, the seed, and the germ.
He Himself is the flower, the fruit, and the shade.
He Himself is the sun, the light, and the lighted.
He Himself is Brahma, creature, and Maya.
He Himself is the manifold form, the infinite space;
He is the breath, the word, and the meaning.
He Himself is the limit and the limitless: and beyond both the
  limited and the limitless is He, the Pure Being.
He is the Immanent Mind in Brahma and in the creature.

The Supreme Soul is seen within the soul,
The Point is seen within the Supreme Soul,
And within the Point, the reflection is seen again.
Kabîr is blest because he has this supreme vision!

VIII


I. 101. <i>is ghat antar bâg bagîce</i>

Within this earthen vessel are bowers and groves, and within it
  is the Creator:
Within this vessel are the seven oceans and the unnumbered stars.
The touchstone and the jewel-appraiser are within;
And within this vessel the Eternal soundeth, and the spring wells
  up.
Kabîr says: "Listen to me, my Friend!  My beloved Lord is within."

IX


I. 104. <i>aisâ lo nahîn taisâ lo</i>

O How may I ever express that secret word?
O how can I say He is not like this, and He is like that?
If I say that He is within me, the universe is ashamed:
If I say that He is without me, it is falsehood.
He makes the inner and the outer worlds to be indivisibly one;
The conscious and the unconscious, both are His footstools.
He is neither manifest nor hidden, He is neither revealed nor
  unrevealed:
There are no words to tell that which He is.

X


I. 121. <i>tohi mori lagan lagâye re phakîr wâ</i>

To Thee Thou hast drawn my love, O Fakir!
I was sleeping in my own chamber, and Thou didst awaken me;
  striking me with Thy voice, O Fakir!
I was drowning in the deeps of the ocean of this world, and
  Thou didst save me: upholding me with Thine arm, O Fakir!
Only one word and no second--and Thou hast made me tear off all
  my bonds, O Fakir!
Kabîr says, "Thou hast united Thy heart to my heart, O Fakir!"

XI


I. 131. <i>nis' din khelat rahî sakhiyân sang</i>

I played day and night with my comrades, and now I am greatly
  afraid.
So high is my Lord's palace, my heart trembles to mount its
  stairs: yet I must not be shy, if I would enjoy His love.
My heart must cleave to my Lover; I must withdraw my veil, and
  meet Him with all my body:
Mine eyes must perform the ceremony of the lamps of love.
Kabîr says: "Listen to me, friend: he understands who loves.  If
  you feel not love's longing for your Beloved One, it is vain
  to adorn your body, vain to put unguent on your eyelids."

XII


II. 24. <i>hamsâ, kaho purâtan vât</i>

Tell me, O Swan, your ancient tale.
From what land do you come, O Swan? to what shore will you fly?
Where would you take your rest, O Swan, and what do you seek?

Even this morning, O Swan, awake, arise, follow me!
There is a land where no doubt nor sorrow have rule: where the
  terror of Death is no more.
There the woods of spring are a-bloom, and the fragrant scent "He
  is I" is borne on the wind:
There the bee of the heart is deeply immersed, and desires no
  other joy.