Archive for April 2016

I am listening to this unusual shabad by Kabir today:

The words if you read the direct translation below are somewhat confusing, but a deeper read tells you Kabir is talking about transformation here. The perverse animalistic instincts have left Kabir and he is transformed. The one who was an elephant is now an adriot guitar player; the rhythmless ox is a drummer, and the harsh voiced crow is now playing sweet cymbals.

Kabir has been transformed. Kabir's own body was like the dried kakri tree. But the lord has ripened mangoes on this tree. And Kabir is consuming these sweet mangoes. We all have the potential to transform our inner kakri tree, to ripen the mangoes within us, and to partake of them.

Enjoy listening and reading:

ਆਸਾ ॥
Aasaa:

ਫੀਲੁ ਰਬਾਬੀ ਬਲਦੁ ਪਖਾਵਜ ਕਊਆ ਤਾਲ ਬਜਾਵੈ ॥
The elephant is the guitar player, the ox is the drummer, and the crow plays the cymbals.
ਪਹਿਰਿ ਚੋਲਨਾ ਗਦਹਾ ਨਾਚੈ ਭੈਸਾ ਭਗਤਿ ਕਰਾਵੈ ॥੧॥
Putting on the skirt, the donkey dances around, and the water buffalo performs devotional worship. ||1||

ਰਾਜਾ ਰਾਮ ਕਕਰੀ ਆਬਰੇ ਪਕਾਏ ॥ *
The king has ripened mangoes on the dry Kakri tree
ਕਿਨੈ ਬੂਝਨਹਾਰੈ ਖਾਏ ॥੧॥ ਰਹਾਉ ॥
but only the rare man of understanding eats them. ||1||Pause||

* Note that some texts say "ਕਕਰੀਆ ਬਰੇ" but it should be "ਕਕਰੀ ਆਬਰੇ"
ਬੈਠਿ ਸਿੰਘੁ ਘਰਿ ਪਾਨ ਲਗਾਵੈ ਘੀਸ ਗਲਉਰੇ ਲਿਆਵੈ ॥
Sitting in his den, the lion prepares the betel leaves, and the muskrat brings the betel nuts.
ਘਰਿ ਘਰਿ ਮੁਸਰੀ ਮੰਗਲੁ ਗਾਵਹਿ ਕਛੂਆ ਸੰਖੁ ਬਜਾਵੈ ॥੨॥
Going from house to house, the mouse sings the songs of joy, and the turtle blows on the conch-shell. ||2||

ਬੰਸ ਕੋ ਪੂਤੁ ਬੀਆਹਨ ਚਲਿਆ ਸੁਇਨੇ ਮੰਡਪ ਛਾਏ ॥
The son of the sterile woman goes to get married, and the golden canopy is spread out for him.
ਰੂਪ ਕੰਨਿਆ ਸੁੰਦਰਿ ਬੇਧੀ ਸਸੈ ਸਿੰਘ ਗੁਨ ਗਾਏ ॥੩॥
He marries a beautiful and enticing young woman; the rabbit and the lion sing their praises. ||3||

ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਸੰਤਹੁ ਕੀਟੀ ਪਰਬਤੁ ਖਾਇਆ ॥
Says Kabeer, listen, O Saints - the ant has eaten the mountain.
ਕਛੂਆ ਕਹੈ ਅੰਗਾਰ ਭਿ ਲੋਰਉ ਲੂਕੀ ਸਬਦੁ ਸੁਨਾਇਆ ॥੪॥੬॥
The turtle says, "I need a burning coal, also". Listen to this mystery of the Shabad. ||4||6||

Links on similar topics/shabads about transformation:

https://www.youtube.com/watch?v=Z-4TgO-q7Us
https://www.youtube.com/watch?v=dkunCziCQVg
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=477&g=1&h=1&r=1&t=1&p=0&fb=0&k=1
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1359&punjabi=t&id=58055
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1411&punjabi=t&id=59898
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=326&punjabi=t&id=14916
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=239&punjabi=t&id=10469

I am reading about Ernest Hemingway and his novel "For whom the bell tolls" and this is the best explanation of the title:

John Donne (1572-1631),

Devotions Upon Emergent Occasions,

Meditation XVII: Nunc Lento Sonitu Dicunt, Morieris:

"Perchance he for whom this bell tolls may be so ill, as that he knows not it tolls for him; and perchance I may think myself so much better than I am, as that they who are about me, and see my state, may have caused it to toll for me, and I know not that.
...
No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bells tolls; it tolls for thee."

Donne lived in Tudor and Stewart England, and at that time the tolling of church bells to mark various events was an important feature of daily life. The tolling referred to in the quotation is, of course, that of funeral bells. Donne's view, which has, oddly for a 17th century Christian, much in common with 21st century eastern religions, was that all people are socially and spiritually interconnected; for example, the contemporary Buddhist view is demonstrated by the reply given by the Dalai Lama, when asked during a visit to Northern Ireland how the warring Protestants and Catholics could co-exist: "Remember we are all one - all the same". Donne seems to be saying that whatever affects one affects us all. This is highlighted by the famous 'no man is an island' line at the beginning of the 'for whom the bells tolls' paragraph.

Donne's Meditations concern man's spiritual and social functioning, especially with regard to illness and death. They are somewhat mystical and difficult to interpret, especially without the benefit of experience of the nuances of the social and religious sensibilities of a 17th century Englishman. It is a testament to Donne's insight that the work contains much that strikes deep chords with people living and dying today.

There's some debate about what precisely what was meant. Some think that Donne was simply pointing out people's mortality and that when a funeral bell was heard it was a reminder that we are nearer death each day, that is, the bell is tolling for us. Others view it more mystically and argue that Donne is saying we are all one and that, when one dies, we all die a little. This isn't as bleak as it might sound, as the counterpoint would be that there is some part of the living in the dead and that we continue a form of life after death.

Ernest Hemingway helped to make the phrase commonplace in the language when he chose to use the quotation for the title of his 1940-published book about the Spanish Civil War. Hemingway refers back to 'for whom the bells tolls' and to 'no man is an island' to demonstrate and examine his feelings of solidarity with the allied groups fighting the fascists. There was a strong feeling amongst many intellectuals around the world at the time that it was a moral duty to fight fascism, which they feared may take root world-wide if not checked.

This view was given voice later in the well-known poem First They Came for the Jews, attributed to Pastor Martin Niemöller:

First they came for the Jews

and I did not speak out

because I was not a Jew.

Then they came for the Communists

and I did not speak out

because I was not a Communist.

Then they came for the trade unionists

and I did not speak out

because I was not a trade unionist.

Then they came for me

and there was no one left to speak out for me.

Hemingway adapted the novel as the screenplay to a successful 1943 film of the same title, starring Gary Cooper and Ingrid Bergman.

Mark Twain's poetry was often romantic. One example was "A Marriage" believed to have been written for his wife, Olivia Langdon (Livy). It was apparently written a few months before they married. The Twains remained married for thirty-four years. Livy was responsible for the editing and final approval of his works.

A Marriage
Makes of two fractional lives a whole;
It gives to two purposeless lives a work
And doubles the strength of each to perform it
It gives to two questioning natures a reason for living,
And something to live for;
It will give a new gladness to the sunshine,
A new fragrance to the flowers,
A new beauty to the earth,
And a new mystery to life

Wedding Letter

Also interesting is self-deprecating letter Mark Twain wrote to his family telling them about Livy:

My dear Mother & Brother & Sisters & Nephew & Niece, & Margaret:

This is to inform you that on yesterday, the 4th of February, I was duly & solemnly & irrevocably engaged to be married to Miss Olivia L. Langdon, of Elmira, New York. Amen. She is the best girl in all the world, & the most sensible, & I am just as proud of her as I can be.

It may be a good while before we are married, for I am not rich enough to give her a comfortable home right away, & I don’t want anybody’s help. I can get an eighth of the Cleveland Herald for $25,000, & have it so arranged that I can pay for it as I earn the money with my unaided hands. I shall look around a little more, & if I can do no better elsewhere, I shall take it.

I am not worrying about whether you will love my future wife or not—if you know her twenty-four hours & then don’t love her, you will accomplish what nobody else has ever succeeded in doing since she was born. She just naturally drops into everybody’s affections that comes across her. My prophecy was correct. She said she never could or would love me—but she set herself the task of making a Christian of me. I said she would succeed, but that in the meantime she would unwittingly dig a matrimonial pit & end up tumbling into it—& lo! the prophecy is fulfilled. She was in New York a day or two ago, & George Wiley & his wife Clara know her now. Pump them, if you want to. You shall see her before very long.

Love to all. Affect’ly
Sam.
P.S. Shall be here a week.

Emily Dickinson's Advice on Marriage

Kabir's Wedding of the Soul

Krishna's perspective is that duty should be done regardless of fruit. But what do you think? Should work be done with hope of gaining something, or should it be done without hope. Here are two perspectives from Cooleridge and Emily Dickinson. Emily Dickinson perhaps read Cooleridge's "Work without Hope" poem before writing her poem. She distinguishes between Work, which requires hope, and Service, which does not require hope. So she claims, work has an end, but service does not have an end. Service lives forever.

First, Emily Dickinson:

The Service without Hope—
Is tenderest, I think—
Because ’tis unsustained
By stint—Rewarded Work—

Has impetus of Gain—
And impetus of Goal—
There is no Diligence like that
That knows not an Until—

Work Without Hope by Cooleridge
1825

ALL Nature seems at work. Slugs leave their lair—
The bees are stirring—birds are on the wing—
And WINTER, slumbering in the open air,
Wears on his smiling face a dream of Spring!
And I, the while, the sole unbusy thing,
Nor honey make, nor pair, nor build, nor sing.

Yet well I ken the banks where amaranths blow,
Have traced the fount whence streams of nectar flow.
Bloom, O ye amaranths! bloom for whom ye may,
For me ye bloom not! Glide, rich streams, away!
With lips unbrighten'd, wreathless brow, I stroll:
And would you learn the spells that drowse my soul?
WORK WITHOUT HOPE draws nectar in a sieve,
And HOPE without an OBJECT cannot live.

Written in 1825, Coleridge’s “Work Without Hope” is a sonnet relating nature to the emotions of the speaker. The imagery used throughout the poem is both a reflection of the natural world and a reference to the speaker’s mental state. Seasons are used in the poem to relate what the speaker is feeling, and how it affects his life. Described as “lines composed on a day in February,” or during the beginning of spring, we realize that the speaker is truly contemplating the ideas presented throughout the poem.

“Work Without Hope” is a sonnet, although it is not written in traditional sonnet form. The development of the poem is presented the same way as in a sonnet; the poem develops in the first 12 lines. The last two lines then present the overall theme of the poem to the reader. Throughout this poem the speaker observes nature at work, and uses the activity to set up a contrast between himself and a busy natural world. This is illustrated throughout the first six lines of the poem, which discuss the beauty of nature using classic terms – "slugs leave their lair/ the bees are stirring – birds are on the wing". The contrast is made quite apparent here: “And I, the while, the sole unbusy thing,/ Nor honey make, nor pair, nor build, nor sing.” We learn that the speaker has come to the realization that while nature is beautiful, he struggles to identify himself within this world of purpose and business. Instead, we see him as an observer, not a participant. These are personal themes throughout Coleridge's life; he often battled with feelings of failure due to a variety of life events. Please refer to the Biography of S.T.C. for more information on this topic. Although Coleridge’s phrase, “WINTER slumbering in the open air/ Wears on his smiling face a dream of Spring” appears trite and unconvincing, this contrived sentence sets up this idyllic setting as a foil for what the speaker has to say about his own purposelessness.

The speaker then develops his conscious thought in the next six lines. Although aware of the beauty that surrounds him, he is also conscious of the unsuccessful picture he presents to such a scene. This is clear when the speaker addressed the world around him, saying, “Bloom, O ye Amaranths! Bloom for whom ye may/ For me ye bloom not! Glide, rich streams, away!” The speaker recognizes that this beauty does not exist for him, and he sees himself as a poor recipient for the natural world. This parallel between nature and man is a prevalent theme throughout Romantic literature, often elaborated upon by Percy Bysshe Shelley, among others. Amaranths, coincidentally, are unfading flowers, and exist as yet another contrast to a speaker who is fading as we speak. He is well aware that he possesses a lack of success: “With lips unbrightened, wreathless brow, I stroll” illustrates his deficiency as compared to this productive natural scene. The speaker is full of despair; he realizes that he has contributed nothing. He is as sterile as the winter that preceded this productive spring season.

The final theme is illustrated and interpreted in the last two lines of the poem. “WORK WITHOUT HOPE draws nectar in a sieve/And HOPE without an OBJECT cannot live” ends Coleridge’s poem and summarizes the overall point. Drawing nectar, the sugary-sweet juice of poetic fame, through a sieve is impossible, as is performing any work without hope. For without hope, there can never be success. This idea is expanded with the statement that hope cannot live without an object, or a point. For if there is nothing to hope for, then where does hope go? It simply drains away. The speaker is isolated in this world of spring beauty, the contrast felt all the more because of the life and production that surrounds him.

Abdul Rahim Khan-e-Khana (1556 – 1627), also known as Rahim was a poet who lived during the rule of Mughal emperor Akbar. He was one of the nine important ministers in his court, also known as the Navaratnas. Rahim is known for his Hindi couplets and his books on astrology. The village of Khankhana, which is named after him, is located in the Nawanshahr district of the state of Punjab, India.

Chitrakoot main rami rahe

Chitrakoot me rami rahe rahiman avadhnaresh
japer bipada parat hai voh avat es des.

The root of the word Rama is ram (pronounced rum), which means "stop, stand still, rest, rejoice, be pleased". Something that is "ruma hua" means joyfully mixed in. So by "Chitrakoot me rami rahe" Rehiman means Raam, the lord of Ayodhya, is mixed in every element of Chitrakoot ... its soil, its nature, its being. And whenever he is needed he appears. This is similar to Sri Krishna's "Yadaa Yadaa Hi Dharmasya" ... in the Bhagwad Gita, in which Shri Krishna says that "whenever there is a need to rectify the dharma, I take birth."

Chitrakoot's spiritual legacy stretches back to legendary ages. It was in these deep forests that Ram, Goddess Sita and his brother Lakshman spent eleven years and six months of their fourteen years of banishment. Great sages like Atri, Sati Anusuya, Dattatreya, Maharshi Markandeya, Valmiki and many renowned seers, devotees and thinkers meditated here and the principal trinity of the Sanatana dharma, Brahma, Vishnu and Shiva visited this place according to Hindu legends.[2]

It is said that all the gods and goddesses came to Chitrakoot when Lord Rama performed the Shraddha ceremony of his father to partake of the shuddhi (i.e. a feast given to all the relatives and friends on the thirteenth day of the death in the family). The first known mention of the place is in the Valmiki Ramayan, which is believed to be the first ever Mahakavya composed by the first ever poet. As Valmiki is said to be contemporaneous with (or even earlier than) Ram and is believed to have composed the Ramayan before the birth of Lord Ram, the antiquity of its fame can well be gauged.

Valmiki speaks of Chitrakoot as an eminently holy place inhabited by the great sages, abounding in monkeys, bears and various other kinds of fauna and flora. Both the sages Bharadwaj and Valmiki speaks of Chitrakoot in glowing terms and advise Lord Ram to make it his abode during the period of his exile. Lord Ram himself admits this bewitching impact of this place. In the Ramopakhyan and descriptions of teerths at various places in the Mahabharat, Chitrakoot finds a favoured place. In 'Adhyatma Ramayan' and Brihat Ramayan testify to the throbbing spiritually and natural beauty of Chitrakuta. Various Sanskrit and Hindi poets also have paid similar tributes to Chitrakuta. Mahakavi Kalidas has described this place beautifully in his epic Raghuvaṃśa. He was so much impressed with its charms that he made Chitrakuta (which he calls Ramgiri because of its time-honored associations with lord Ram) the place of exile of his yaksha in Meghdoot.

Tulsidas, the saint-poet of Hindi has spoken very reverently of Chitrakoot in all his major works-Ramcharit Manas, Kavitawali, Dohawali and Vinaya Patrika. The last-mentioned work contains many verses which show a deep personal bond between Tulsidas and Chitrakoot. He spent quite some part of his life here worshipping Ram and craving his darshan. It was here that he had what he must have considered the crowning moment of his achievements—i.e. the darshan of his beloved deity Lord Ram at the intercession of Hanumanji. His eminent friend, the noted Hindi poet Rahim (i.e. Abdur Rahim Khankhana, the soldier-statesmen-saint-scholar-poet who was among the Nav-Ratnas of Akbar) also spent some time here, when he had fallen from favour with Akbar's son Emperor Jahangir.[1]

Lord Ram left Chitrakoot

When Bharat was asked by his ministers to take his seat upon the throne of Ayodhya, he refused and came to Chitrakoot to meet Lord Ram. Here at place called Bharat Milap, Bharat met Lord Ram and requested him to return to Ayodhya and rule; but Lord Ram would not. Then Bharat returned to Ayodhya and installed the sandals on the throne, and, living in retirement, carried on the government as their minister. Now Lord Rama decided for two reasons to leave Chitrakuta: first, in as much as hosts of rakshasas, out of hatred of him, annoyed the hermits of that place; and, secondly, because the host of men from Ayodhya had trampled and defiled the place; and, moreover, it reminded him too sharply of brother's grief and the citizens' and queen-mothers'. He went, therefore, with Sita and Lakshmana toward Dandaka forest.[3]

List of Rahiman Dohas

Jehi Rahim Man Aapno Kinho Charu Chakor |
Nisi-Basar Lagyo Rahe, Krishnachandra Ki Ore ||

The chakor bird always takes delight in looking at the moon, disregarding everything else. We should make our mind a chakor bird and should see the divine pervading through the whole world.

Rahiman Kou Ka Karai, Jwari Chor Labar |
Jo Pat Rakhan Har Hai, Makhan Chankhan Har ||

Those who have taken shetler at the all pervading consciousness need not worry about petty theives and decietful people.

Rahiman Gali Hai Sakri, Dujo Nahi Thaharahi |
Apu Ahai, To Hari Nahi, Hari To Aapun Nahi ||

The lane is very narrow. There is space for only one. Either ego or God will be accomodated.

Amarbeli Binu Mul Ki, Pratipalat Hai Tahi |
Rahiman Aise Prabhuhi Taji, Khojat Firie Kahi ||

The creeper of amarbeli doesn’t have any root, it is nourished by God. Why you are searching your roots when God is there to take care.

Jaal Pare Jal Jaat Bahi, Taji Minan Ko Moh |
Rahiman Machri Neer Ko Tau Na Chadti Chhoh ||

A fish is caught in a net and taken away from water. Water lets the fish go. Look at the love that the fish has for water, the fish prefers death to separation.

Dhani Rahim Gati Meen Ki, Jal Bichhurat Jiy Jaay |
Jiyat Kanj Taji Anat Basi, Kaha Bhour Ko Bhay ||

What a great attachment the fish has to water. If water is not there the fish dies. And look at the bee it flies away from the flower while alive.

Pritam Chhabi Nainan Basi, Par-chhabi kaha samaay |
Bhari Saray Rahim Lakhi, Pathik Aap Phir Jaay ||

When true love fills the eyes, there is no scope there for anything else. Everything else backtracks as there is no scope for any accomodation.

Rahiman Paida Prem Ko, Nipat Silsili Gail |
Bilchhat Paav Pipiliko, Log Ladawat Bail ||

The path of love is very slippery. Even an ant slips walking path of love and people think that they will travel the path of love by riding a bullock. The path of love can be treaded by those who make their mind understand very subtle things. If one uses gross means for attainig love, one is bound to fail.

Rahiman Dhaga Prem Ka, Mat Todo Chatkay |
Tute Se Phir Naa Mile, Mile Gaanth Pad Jaaye ||

Please don’t break the string of love by applying jerks. If it breaks it can’t be tied, if tied there will be a knot.

Rahiman Priti Sarahiye, Mile Hot Rang Doon |
Jyon Jardi Hardi Tajai, Tajai Safedi Choon ||

Rahim appreciates that love where lovers lose their identities and create a new identity. If turmeric and lime are mixed both lose their colors and a new color is produced.

Kaha Karau Vaikunth Lai, Kalpabruchh Ki Chhah |
Rahiman Dhaak Suhawano, Jo Gal Pritam Baah ||

There is no point in going to vaikuntha and sitting there under a wish-yielding tree. It is better to sit under an ordinary tree with someone who loves you.

Je Sulge Te Bujh Gaye, Bujhe Te Sulge Nahi |
Rahiman Dahe Prem Ke, Bujhi-bujhikai Sulgahi ||

If a wood catches fire it extinguishes after reducing to ash. But those who burn in love never extinguish and burn forever.

Tute Sujan Manaie, Jo Tute Sou Baar |
Rahiman Phir Phir Poie, Tute Muktahar ||

One who is dear to you should be got back in the stride of love even if he goes away 100 times. Won’t you make a neck-lace of pearls again should it break?

Yaha Na Rahim Sarahie, Den-len Ki Priti |
Pranan Baaji Rakhiye, Haar Hoye Kai Jeet ||

Who will appreciate a love based on underlying deal. Whether love is a commodity that can be traded.

Rahiman Mein-Turang Chadhi, Chalibo Pawak Mahi |
Prem-Panth Aiso Kathin, Sab Kou Nibahat Nahi ||

Not everyone can walk the path of love. It is very difficult. It is like a horse made of wax passing through fire.

Waha Preet Nahi Reeti Waha, Nahi Pachhilo Het |
Ghatat-Ghatat Rahiman Ghatai, Jyo Kar Leenhe Ret ||

Is it a love that diminishes in the course of time. No it is not love. It is not a sand that sieves down after putting on palm.

Gahi Sarnagati Ram Ki, Bhavsagar Ki Naav |
Rahiman Jagat-Udhar Ko, Aur Na Kachhu Upay ||

The unconditional surrender to Shri Ram (the all pervading consciousness) is the boat that will sail you through the ocean of transmigration. There is no other means for attaining salvation.

Muni-Naari Pashan Hi, Kapi, Pashu, Guh Matang |
Teeno Tare Ramju, Teeno Mere Ang ||

Shri Ram granted salvation to Ahilya who attained a form of rock. He granted salvation to monkeys and beasts. He also granted salvation to Nishad who was born in a low breed.
All there three are part of me.
My heart is as hard as a rock.
The passions and tendencies of my mind are like beasts.
I am a person of mean actions.
So I am looking forward to Shri Ram and hope that he grants me salvation.

Raam Naam Janyo Nahi, Bhai Pooja Me Hani |
Kahi Rahim Kyon Manihai, Jam Ke Kikar Kani ||

I didn’t understand the glory of the name of Rama and did all the rituals. The things turned worse. On the day of reckoning I will not be pardoned and will be put to shame.

Mathat-Mathat Makhan Rahe, Dahi Mahi Bilgaay |
Rahiman Soi Meet Hai, Bheer Pare Thahraay ||

A friend in need is a friend indeed. A friend who keeps away during turbulence is of no use. If curd is stirred continuously butter remains with curd and butter milk parts it’s way.

Jihi Rahim Tan Man Liyo, Kiyo Hie Bich Bhoun |
Taso Dukh-Sukh Kahan Ki, Rahi Baat Ab Kaun ||

My dear friend has occupied my mind and body and has taken posession of my heart. Now, where is the need to tell him about the ups and downs I am passing through in my life.

Je Garib So Hit Kare, Dhani Rahim Te Log |
Kaha Sudama Bapuro, Krushna-Mitai-Jog ||

Those who do good to the deprived people are rich. Shri Krishna is rich because he did good to Sudama who had no standing to be a friend of King of Dwarka.

Jo Rahim Karbou Huto, Braj Ko Ihai Hawal |
To Kahe Kar Par Dharyo, Gowardhan Gopal ||

O God Gopal if you were all set to desert Braj, why did you lift the Gowardhan Mount on your finger to protect Braj.

Hari Rahim Aisi Kari, Jyon Kamaan Sar Pur |
Khenchi Aapni Ore Ko, Daari Diyo Puni Dur ||

An arrow on the bow first moves towards the bow and then it shoots fay away. Something like this has happened to me, I moved near God and then moved far away.

Rahiman Keenhee Preeti, Saahab Ko Bhaavai Nahi |
Jinke Aganit Meet, Hame Gareeban Ko Ganai ||

I loved Lord but it seems that the Lord didn’t like it. I am a poor servant and He is served by innumerable devotees.

Bindu Me Sindhu Samaan, Ko Achraj Kaaso Kahe |
Heranhar Hiran, Rahiman Aapuni Aapme ||

It is a great wonder, to whom should I say. The whole ocean has immersed in a drop. The thing that was being searched has been lost.

Rahiman Baat Agamya Ki, Kahani-Sunani Ki Nahi |
Je Janat Te Kahat Nahi, Kahat Te Jaanat Naahi ||

I am talking about something which can’t be understood. There is no point in telling and listening about it. Those who have experienced that truth won’t say anything. Those who are talking about it know nothing.

Sada Nagara Kuch Ka, Bajat Aatho Jaam |
Rahiman Ya Jag Aikei, Ko Kari Raha Mukaam ||

The drums are beating at all times. They announce that one has to die. Everyone has to go one day or other, no one is here forever.

Souda Karau So Kahi Chalo, Rahiman Yaahi Ghaat |
Fir Souda Paihi Nahi, Doori Jaat Hai Baat ||

Please do all deals that you want to do here in the marketplace. There won’t be any opportunity afterwards. Then there is a long path that you will have to walk.

Rahiman Kathin Chitaan Tai, Chita Ko Chit Chait |
Chita Dahati Nirjeev Ko, Chinta Jeev-Samet ||

Worry is worse than pyre. A pyre burns a dead body, while a person who worries burns a body that has life. So please wake up and stop worrying.

Kagaj Ko So Pootra, Sahajhi Me Ghul Jaay |
Rahiman Yah Achraj Lakho, Sou Khechat Jaay ||

A body can be thrown away by wind and it’s existence can be ended. But look at the wonder, it is inhaling air continuously.

Tai Rahim Ab Koun Hai, Ato Khechat Baay |
Jas Kagad Ka Pootra, Nami Maahi Ghul Jaay ||

This body is like something made of paper. It should dissolve on becoming wet. It is beyond comprehension who is inhaling air inside the body.

Rahiman Thuthri Dhoori Ki, Rahi Pawan Te Poori |
Gaanthi Jugti Ki Khul Gai, Rahi Dhoori Ki Dhoori ||

What is this body, it is a bagful dust. If the knot is opened one can see it is just dust.

Rahiman Waha Na Jaiye, Jaha Kapat Ko Het |
Ham To Dharat Dhekuli, Seenchat Apno Khet ||

Rahim doesn’t stay with very cunning people. In case he does that he does all the work and these deceitful people enjoy fruits of his work.

Sab Kou Sabso Kare, Ram Juhar Salam |
Hit Anhit Tab Jaaniye, Jaa Din Atke Kaam ||

When people meet each other they say hi, hello, how are you. One comes to know about his friends and foes when he approaches them in need.

Khira Ko Sir KatiKai, Maliyat Loun Lagay |
Rahiman Kuruwe Mukhan Ki, Chahie Yahi Sajay ||

A cucumber is bitter at its end. So people cut it’s top and apply salt. People also do the same with those who have bitter head (mouth). Those, who are bitter unnecessarily, lose their heads and people apply salt on their wounds.

Jo Rahim Ochho Badhe, To Ati Hee Itraay |
Pyade Se Pharji Bhayo, Tedho-Tedho Jaay ||

Those who belong to low level can’t digest any success. They become crooked if they happen to get some respect.

Rahiman Neechan Sang Basi, Lagat Kalank Na Kaahi |
Doodh Kalaarin Haath Lakhi, Sab Samujhi Mad Taahi ||

Who has not been blemished for being in the company of bad. If a person selling liquor sells milk, people think that liquor is being sold.

Oun Badaee Jaldhi Mili, Gang Naam Bho Dheem |
Kehi Kee Prabhuta Nahi Ghati, Par-Ghar Gaye Rahim ||

The very sacred river Ganga has merged with the ocean. The ocean has not earned any reputation due to the merger and one can say that the river has lost her reputation. Similarly no one has gained any status by putting up forever at another’s place.

Kharach Badhyo Uddam Ghatyo, Nrupati Nithur Man Keen |
Kahu Rahim Kaise Jiye, Thore Jal Kee Meen ||

The King has become harsh, the expenses are rising too much and there is a fall in productive activity. The fate of such person is similar to a fish that lives in a place with scanty water.

Jaise Jaaki Buddhi Hai, Taisi Kahai Banaay |
Taako Buro Na Maaniye, Len Kaha Soo Jaay ||

One can be adept at speaking within the constraints of his intellect. If he is not speaking nicely to you don’t mind, how can he borrow intellect.

Jihi Anchal Deepak Duryo, Hanyo So Taahi Gaat |
Rahiman Asamay Ke Pare, Mitra Satru Havai Jaat ||

A lady protects a lamp by covering it with aanchal of her saree. The same lamp burns the saree at some bad time. Those who are nourished by love turn inimical if time is bad.

Rahiman Asuva Nayan Dhari, Jiy Dukh Prakat Karei |
Jahi Nikaro Geh Te, Kas Na Bhed Kahi Dei ||

Tears roll out on cheeks and tell the sorrow. Tears are asked to leave body, why they won’t tell the inner secrets.

Rahiman Ab We Birachh Kah, Jinkee Chaah Gambheer |
Baagan Bich-Bich Dekhiat, Sehud Kunj Kareer ||

Now those trees are not seen which provided comfort from sun by it’s loving shadow. Now cactus like thorny plants and shrubs are seen everywhere.

Rahiman Jivha Baavri, Kahigee Sarag Pataal |
Aapu To Kahi Bheetar Rahi, Jooti Khat Kapaal ||

The tongue enjoys being in it’s own mood, it says anything high and low it likes. It remains protected inside and the forehead recieves the slaps.

Rahiman Tab Lagi Thahariye, Daan, Maan, Sanmaan |
Ghatat Maan Dekhiy Jabhi, Turathi Kariy Payaan ||

You should stay at some place as long as you continue to get donation, honour and privelege. If you see that these things are declining, you should leave the place.

Rahiman Khoti Aadi Ko, So Parinaam Lakhaay |
Jaise Deepak Tam Bhakhai, Kajjal Waman Karaay ||

See the cause effect relation. A lamp consumes darkness and when it extinguishes it emits a black smoke.

Rahiman Rahibo Wah Bhalo, Jou Lou Seel Samuch |
Seel Dheel Jab Dekhie, Turant Kijie Kooch ||

One should stay at a place as long as one is greeted with politeness and honour. If people’s kindness shrink one should go away.

Dhan Thoro Ijjat Badee, Kahi Raheem Ka Baat |
Jaise Kul Ki Kulbadhu, Chithdan Maahi Samaat ||

There is no value of money compared to honour. How should Raheem explain this. A daughter-in-law from a good family looks impressive even in very old robes.

Dhani Rahim Jal Pank Ko, Laghu Jiy Piyat Aghay |
Udadhi Badaee Koun Hai, Jagat Piyaso Jaau ||

The mud water is also great. Many small creatures quench their thirst at mud water. Of what greatness the ocean is? The world returns thirsty from it’s shores.

Anuchit Bachat Na Manie, Jadpi Guraysu Gaadhi |
Hai Rahim Raghunath Te, Sujas Bharat Ko Badhi ||

Even great people should not listen to a bad advice. Ram went in exile as per the word given by his father. But Bharat declined advice from elders and renounced kingdom of Ayodhya. The glory of Bharat is no less than the glory of Ram.

Ab Rahim Muskil Padi, Gaadhe Dou Kaam |
Saanche Se To Jag Nahi, Jhoothe Milai Na Raam ||

Rahim says that he is in a great difficulty. If he abides by truth he won’t keep the world in good humour. If he doesn’t abide by truth he will distance himself from Ram.

Aadar Ghate Nares Dhig, Base Rahai Kachhu Naahi |
Jo Rahim Kotin Milai, Dhik Jeewan Jag Maahi ||

If one earns crores of wealth but there is no honour, down to such wealth.

Aap Na Kaahu Kaam Ke, Daar Paat Phal Phul |
Auran Ko Rokat Firai, Rahiman Ped Babool ||

Rahim says that a babool tree is useless as there are no boughs, leaves, fruits and flowers. The only task performed by this tree is to hinder movement of people by it’s thorns.

Ek Saadhe Sab Sadhai, Sab Saadhe Sab Jaay |
Rahiman Moolhi Seechibo, Phoolhi Phalhi Aghaay ||

You should do only one thing with full devotion. If you try to do many things at a time you won’t accomplish anything. You should water roots of a tree properly and you get flowers and fruits.

Antar Daawaa Lagi Rahai, Dhuan Na Pragatai Soy |
Ke Jiy Jaane Aapno, Ja Sir Beetee Hoy ||

Something is burning internally so no smoke is seen. He who has gone through such fire understands what is happening. Others don’t.

Kadli, Seep, Bhujang Mukh, Swati Ek Gun Teen |
Jaisi Sangti Baithie, Taisoi Phal Deen ||

A rain drop of Swati Constellation has three distinct effects depending upon where it falls…
if it falls on a kadali, it becomes camphor
if it falls in a shell, it becomes a pearl
if it falls in snake’s mouth, it becomes poison.
So be aware of the association that you have.

Kamla Sthir Na Rahim Kahi, Yah Jaanat Sab Koy |
Purush Puratan Ki Wadhu, Kyon Na Chanchala Hoy ||

Wealth is never forever. Lakshmi is the wife of Narayan, how can anybody have any permanent claim over wealth.

Karat Nipunai Gun Bina, Rahiman Nipun Hajoor |
Manhu Terat Bitap Chadhi, Hohi Samaan Ko Koor ||

One can’t fool skilled people that one has great skills (when he has none) even if one uses very sweet words while talking to them.

Kahi Rahim Sampati Sage, Banat Bahut Bahu Reeti |
Bipti-Kasoutee Je Kase, Soi Sanche Meet ||

Many people will move very close to you if you have wealth. You will come to know of true friends only when you are passing through adversity.

Kahu Rahim Kaise Nibhai, Ber Ker Ko Sang |
Ve Dolat Ras Aapne, Unke Phaatat Ang ||

How can a plant of berry and banana be together? A berry tree moves it’s branches in it’s own rhythm and leaves of Banana plant are torn.

Kahu Rahim Kaitik Rahee, Kaitik Gai Bihaay |
Maya Mamta Moh Pari, Ant Chale Pachhitaay ||

How much life is remaining now, how much has been passed. Please wake up. If you are entangled in delusion, attachment and infatuation you will repent very much in your last moments.

Kaah Kamri Paamdi, Jaad Gae Se Kaaj |
Rahiman Bhookh Butaie, Kaisyo Mile Anaaj ||

We want protection against cold, it doesn’t matter if we have a coarse sheet or a soft sheet. Whatever we get to feed ourselves, that should satisfy our hunger.

Kaise Nibhai Nibal Jan, Kari Sablan So Bair |
Rahiman Basi Saagar Vishe, Karat Magar So Bair ||

One who is meek should not pit up against a strong person.

Kou Rahim Jahi Kahuke, Dwar Gae Pachheetay |
Sampti Ke Sab Jaat Hai, Bipti Sabai Le Jaay ||

You should never repent for going to someone’s door. Those who have wealth see many people coming to their doors and those who are in distress go to many doors.

Khair, Khun, Khaasi, Khushi, Bair, Preeti, Mad-Paan |
Rahiman Daabe Naa Dabai, Jaanat Sakal Jahan ||

These are the things which cannot be suppressed or hidden. Well-being, Blood, Bouts of Cough, Happiness, Enmity, Drunkenness.

Garaj Aapni Aap So, Rahiman Kahi Na Jaay |
Jaise Kul Kee Kulbadhoo, Par Ghar Jaat Lajaay ||

We can’t ask others to serve our needs. It is just like a daughter-in-law from a good house is bashful at the house of others.

Chhima Baden Ko Chahie, Chhotan Ko Utpaat |
Ka Rahim Hari Ko Ghatyo, Jo Bhrugu Maaree Laat ||

It befits great people to be forgiving and petty people to be destructive. What loss Hari suffered when Bhrugu hit his leg on Hari’s chest.

Jab Lagi Vitt Na Aapune, Tab Lagi Mitra Na Hoy |
Rahiman Ambuj Ambu Binu, Ravi Naahin Hit Hoy ||

No one will be friendly to you unless you have money. The sun is not a friend of a lotus that has no water.

Je Rahim Bidhi Bad Kie, Ko Kahi Dooshan Kadhi |
Chandra Doobro Koobro, Tau Nakhat Te Baadhi ||

Big is beautiful. Moon is better than other stars inspite of it’s everchanging form because it is bigger.

Jo Ghar Hee Me Gusi Rahe, Kadali Supat Sudeel |
To Raheem Tinte Bhale, Path Ke Apat Kareel ||

The plants used for interior decoration are beautiful. But still the plants that provide comfort to the road users are better though they are less beautiful.

Jo Baden Ko Laghu Kahe, Nahi Rahim Ghati Jaahi |
Giridhar Murlidhar Kahe, Kachhu Dukh Maanat Naahi ||

If we call a big thing small, there is no loss of bigness. Lord Krishna who lifted mount Govardhan doesn’t mind if people call him Murlidhar.

Jo Rahim Gati Deep Ki, Kul Kapoot Gati Soy |
Baare Ijiyaaro Lage, Badhe Andhero Hoy ||

A bad child can cause happiness to his family if he burns (takes efforts), if he takes no efforts there is darkness.

O Rahim Man Haath Hai, To Tan Kahu Kin Jaahi |
Jal Me Jo Chhaya Pare, Kaya Bheejti Naahi ||

If one has control over his mind, there is nothing wrong if physically he goes at any place. It is just like a reflection in water can’t make anybody wet.

Jo Vishya Santan Taji, Moodh Taahi Laptaat |
Jyo Nar Daarat Waman Kar, Svaan Swaad So Khaat ||

Good people have shun sensual pleasures, foolish people take delight in sensual pleasures. It is just like someone vommits food eaten earlier due to food poisoning and a dog eats the stuff vomitted with great delight.

Tabhee Lou Jeevo Bhalo, Deebo Hoy Na Deem |
Jag Me Rahibo Kuchit Gati, Uchit Hoy Rahim ||

It is better to live that far where one doesn’t effect any reduction in his charity. A life devoid of giving is a bad state of life.

Taruwar Phal Nahi Khaat Hai, Sarwar Piyhi Na Paan |
Kahi Rahim Parkaaj Hit, Sampati Sanchhi Sujaan ||

A tree doesn’t eat it’s own fruits. A lake doesn’t drink it’s own water. Those who are good accumulate wealth for the welfare of others.

Thothe Baadar Qwar Ke, Jyon Rahim Ghahraat |
Dhani Purush Nirdhan Bhaye, Karai Pachhilee Baat ||

There comes a season where clouds devoid of water thunder loudly. In the same way when rich become poor they talk loudly about their old days.

Thori Kie Baden Ki, Badi Badaai Hoy |
Jyo Rahim Hanumant Ko, Girdhar Kahat Na Koy ||

Lord Krishna lifted mount Govardhan so people call him Giridhar (one who lifts a mount). Hanumanji not only lifted Mount Dronachal, he also flied lifting the mount over a long distance. Still people don’t call him Giridhar. So big people get big honours for the same task performed.

Deen Saban Ko Lakhat Hai, Deenhi Lakhe Na Koy |
Jo Rahim Deenhi Lakhai, Deenbandhu Sam Hoy ||

An afflicted person is looking at everybody, no one looks at the afflicted person. Those who take care of afflicted are divine.

Dono Rahiman Ek Se, Jou Lo Bolat Naahi |
Jaan Parat Hai Kak Pik, Ritu Basant Ke Maahi ||

A cuckoo and a crow look alike if they are silent. Their difference becomes clear when spring season arrives.

Dhoor Dharat Nit Sees Pai, Kahu Rahim Kehi Kaaj |
Jehi Raj Muni-Patni Tari, So Dhundhat Gajraaj ||

Why the elephant is blowing dust on his head with his snout. He is searching for a particle of dust that granted salvation to the wife of a sage.

Naad Reejhi Tan Det Mrig, Nar Dhan Het Samet |
Te Rahim Pasu Se Adhik, Reejhehu Kachhoo Na Det ||

A deer accepts being entrapped as it likes the music played by the hunter. A person offers his life for the sake of money. Those who like something but don’t make any sacrifice for it’s sake are worse than beasts.

Nij Kar Kriya Rahim Kahi, Sidhi Bhaavi Ke Haath |
Paasa Apne Haath Me, Daav Na Apne Haath ||

We can do work but we don’t have any control over it’s outcome. A dicer can throw his dice but can’t control the game.

Pannagbeli Patiwrata, Riti Sam Suno Sujaan |
Him Rahim Belee Dahee, Sat Jojan Dahiyaan ||

A creeper of a bettle leaf is like a person who is loyal to family. In cold when leaves fall, the creeper also dries.

Paawas Dekhi Rahim Man, Koil Saadhe Moun |
Ab Dadur Waqta Bhae, Hamjo Poochhat Koun ||

A cuckoo remains silent in the rainy season as it knows that now it is the time for the frogs to croak.

Bad Maya Ko Dosh Yah, Jo Kabhu Ghati Jaay |
To Rahim Marobo Bhalo, Dukh Sahi Jiyai Balaay ||

There is a problem with prosperity. If a person loses what he has he may fail to adjust with a low standard of living and may prefer to die.

Bade Deen Ko Dukh Sune, Let Daya Ur Aani |
Hari Haathi So Kab Huti, Kahu Rahim Pahichani ||

When people with big heart come to know about someone’s plight, they show mercy. When Gajendra called Vishnu and He hurried to rescue, whether they were knowing each other earlier.

Bade Badai Na Karai, Bado Na Bole Bol |
Rahiman Heera Kab Kahe, Laakh Taka Mam Mol ||

Those who are great don’t boast of themselves. A diamond never says that it’s value is sky high.

Bigri Baat Banai Nahi, Laakh Karao Kin Koy |
Rahiman Fate Doodh Ko, Mathai Na Makhan Hoy ||

There can’t be any reversal when an issue goes beyond it’s limit. Once a milk spoils, can you get butter by stirring.

Bhajau To Kako Mai Bhajau, Tajau To Kako Aan |
Bhajan Tajan Se Bilag Hai, Tehi Rahim Too Jaan ||

Whom should I crave for and against whom should I have aversion. He who is beyond cravings and aversions should be known.

Bhaar Jhoki Ke Bhaar Me, Rahiman Utare Paar |
Pai Boode Majhdhaar Me, Jinke Sir Par Bhaar ||

You should dump the weight of ego at the garbage yard and then cross the river of transmigration. Others with the weight of ego on their head are bound to sink mid-stream.

Bhaavi Kaahu Naa Dahi, Bhaavi-Dah Bhagwaan |
Bhaavi Aisi Prabal Hai, Kahi Rahim Yah Jaan ||

We can’t escape from the effect of our accumulated actions. The mechanism of discharge is very potent. If we offer ourselves at the feet of God we won’t react while the discharge takes place.

Bhoop Ganat Laghu Gunin Ko, Guni Ganat Laghu Bhoop |
Rahiman Giri Te Bhoomi Lau, Lakhou Ekai Roop ||

A King considers persons with knowledge to be short. Those who have knowledge consider King to be short. If one climbs a mount, one sees that none is short or tall, all are same.

Mange Ghatat Rahim Pad, Kitee Karo Badhi Kaam |
Teen Paid Basudha Kari, Tau Baawne Naam ||

You may do something very great. If you ask anything from others your greatness loses it’s height. God Vishnu very intelligently took away all the three worlds from King Bali but still he is known as baman which means short.

Mange Mukri Na Ko Gayo, Kehi Na Tyago Saath |
Manngat Aage Sukh Lahyo, Tai Rahim Raghunaath ||

Generally people will not keep their commitment if they have commited to give something. If someone asks for something there is bright chance that the person whom request is made goes away. Lord Ram gave Lanka to Vibheeshan without his asking for the same and made him happy.

Moodhmandali Me Sujan, Thaharat Nahi Bisekhi |
Syam Kachan Me Set Jyo, Doori Keejiyat Dekhi ||

An intelligent person doesn’t stay for long in the company of fools. Just like a grey hair is swiftly removed from a lock of black hair.

Yaddyapi Avani Anek Hai, Koopwant Sari Taal |
Rahiman Maansarowarhi, Mansa Karat Maraal ||

There are many wells, lakes and rivers on this earth. But the swan likes to be at the Manas Lake always.

Yah Rahim Nij Sang Lai, Janmat Jagat Na Koy |
Bair, Preeti, Abhyas, Jas Hot Hot Hi Hoy ||

Enmity, affinity, practice and success none can claim by birth. One takes time and develops these things slowly.

Yah Rahim Maane Nahi, Dil Se Nawa Na Hoy |
Cheeta, Chor, Kamaan Ke, Nave to Avagun Hoy ||

It is good to bow. But a panther, a theif and a bow don’t do any good when they bow.

Yo Rahim Sukh Dukh Sahat, Bade Log Sah Saanti |
Uvat Chand Jehi Bhanti So, Athwat Taahi Bhaanti ||

Those who are great they pass through comforts and discomforts with equanimity. It is just like a moon that rises has to set. So why to disturb balance of mind for comforts or discomforts.

Ran Ban Byadhi Bipatti Me, Rahiman Marai Na Roy |
Jo Rakshak Janani-Jathar, So Hari Gae Ki Soe ||

If you are in a battle-field, woods, suffering from a disease, or passing through adversity, you should not die of weeping. The God that protected you in mother’s womb has not gone to sleep.

Rahiman Aata Ke Lage, Baajat Hai Din-Rati |
Ghiu Shakkar Je Khaat Hai, Tinkee Kaha Bisaati ||

A mrudang is applied some fluor on it’s mouth and it shouts always. There is no wonder that those who eat clarified butter and sugar will outperform a mrudang.

Rahiman Ochhe Naran So, Bair Bhalo Na Preeti |
Kaate Chaate Svan Ke, Dou Bhaati Vipreet ||

It is not good to have affinity or enmity with a third rate person. If a dog has affinity for you it will lick you, if it becomes adverse it will bite you. Both the things are not good.

Rahiman Kahat Su Pet So, Kyo Na Bhayo Too Peeth |
Reete Anareete Karai, Bhare Bigaarat Deeth ||

Rahim says that stomach should have been back. If stomach is empty it makes one do something immoral and if it is full it corrupts the eye-sight.

Rahiman Kutil Kuthar Jyo, Kari Daarat Dwai Took |
Chaturan Ke Kasqat Rahai, Samay Chook Kee Hook ||

If an intelligent person lets the moment slip he has to repent later. The agony of his heart slits his heart into pieces like a hard knife.

Rahiman Chhup Hwai Baithie, Dekhi Dinan Ko Pher |
Jab Neeke Din Aaihai, Banat Na Lagihai Der ||

If one is not having good days, one should keep quiet. When good days come everything is set right in no time.

Rahiman Chhote Naran So, Hot Bado Nahi Kaam |
Maddho Damaamo Naa Banai, Sou Chooho Ke Chaam ||

Those who are petty are good for nothing. You can’t have a leather for covering a drum by using leather of 100 rats.

Rahiman Jag Jeewan Bade Kaahu Na Dekhe Nain |
Jaay Dashanan Achhat Hi, Kapi Laage Gath Lain ||

No one has gotten any honour during his lifetime by the dint of his might. Even the mighty Ravana saw end of his rule at the hands of monkeys.

Rahiman Jo Tum Kahat Ho, Sangati Hee Gun Hoy |
Beech Ukhaari Rasbhara, Ras Kaahe Naa Hoy ||

If you say that association with good gives rise to good qualities, why weeds growing around sugar-cane become sweet.

Rahiman Jo Rahibo Chahai, Kahai Waahi Ke Daav |
Jo Baasar Ko Nisi Kahai, Tou Kachpachi Dikhav ||

If you want to please your Master, you should always agree to what he says.

Rahiman Teen Prakar Te, Hit Anhit Pahichaani |
Par-Bas Pare, Paros-Bas, Pare Mamila Jaani ||

You will come to know whether someone is friendly to you when you depend on him for something, live in his neighbourhood and when you face a law-suit.

Rahiman Daani Daridratar, Tau Jaanchibe Jog |
Jyon Saritan Sookha Pare, Kua Khadawat Log ||

One can always demand something from a person with charitable disposition even when he becomes poor. People dig wells in the river-area when rivers dry.

Rahiman Dekhi Baden Ko, Laghu Na Dijie Daari |
Jaha Kaam Aawai Sui, Kaha Karai Tarwari ||

One should not throw away a small article if one gets a big article. If we need a needle, the purpose won’t be served by a sword.

Rahiman Nij Man Kee Bithaa, Manhi Raakho Goy |
Suni Athilaihai Log Sab, Baati Na Laihai Koy ||

One should keep one’s sorrow concealed. People will not share your sorrow. They may listen and laugh.

Rahiman Nij Sampati Bina, Kou Na Vipti-Sahay |
Binu Paanee Jyo Jalaj Ko, Nahi Ravi Sakai Bachaay ||

We can tide over our problems by using our resources, others won’t help. If a lotus doesn’t have water, the Sun can’t save it.

Rahiman Paani Rakhie, Binu Paani Sab Soon |
Paani Gae Na Ubarai, Moti Maanush Choon ||

One should guard one’s respect. De-hydration renders a pearl, a man and lime useless.

Rahiman Preeti Na Keejie, Jas Kheera Ne Keen |
Oopar Se To Dil Mila, Bheetar Faake Teen ||

One should not love a person who appears to be speaking with one heart but in reality his heart is segmented like a cucumber.

Rahiman Bahu Bheshaj Karat, Vyadhi Na Chhaadat Saath |
Khag Mrug Basat Arog Ban, Hari Anaath Ke Naath ||

I recieved many medical treatments and took many medicines but still the disease is there. In woods birds and beasts are healthy as they live a natural life. Really God supports the supportless.

Rahiman Bheshaj Ke Kie, Kaal Jeeti Jo Jaat |
Bade-Bade Samrath Bhaye, Tou Na Kou Mari Jaat ||

If it was possible to defeat death by medicines, so many wealthy people in the world would not have died.

Rahiman Manhi Lagaaike, Dekhi Lehu Kin Koy |
Nar Ko Bas Karibo Kaha, Narayan Bas Hoy ||

Why don’t anyone understand this truth by paying attention. Not just a human being but even God can be made ours.

Rahiman Marag Prem Ko, Mat Matiheen Majhaav |
Jo Dighai To Phir Kahoo, Nahi Dharne Ko Paav ||

This is a path of love. Those who are devoid of intellect should not come here. If one skids, one falls forever.

Rahiman Yah Tan Soop Hai, Leeje Jagat Pachhor |
Halukan Ko Udi Jaan De, Garue Raakhi Bator ||

Your body is like a soop (it is a rectangular implement of bamboo like a dish with raised edges on three sides and with no edge on one side. It also has some down slope on the side that has no edge.). A woman puts some wheat grain in soop and briskly moves it up and down with the open edge away from her. The little stones and other things are thrown at the open edge and grain remains inside. She throws away these useless things and thus cleans grain. In the same way one should throw away all impurities and retain all good and wholesome things one comes across in his life.

Rahiman Raaj Sarahie, Sasi Sam Sukhad Jo Hoy |
Kaha Baapuro Bhaanu Hai, Tapyo Taraiyan Khoy ||

A King should be like the Moon. The Sun creates too much heat and it also drives away all twinkle stars.

Rahiman Ris Ko Chhaadi Ke, Karau Gareebee Bhes |
Meetho Bolo Nai Chalo, Sabai Tumhari Des ||

One should shun anger and look like a deprived man. One should speak sweet words and move gently. He will find that as if he is with his own people wherever he goes.

Rahiman Laakh Bhali Karo, Aguni Na Jaay |
Raag Sunat Pay Piathoo, Saap Sahaj Dhari Khaay ||

You may be very kind to a wicked person, he won’t shun his wickedness. You may play music to a snake and you may also offer him milk, still it will chase you and bite.

Rahiman Vidya Buddhi Nahi, Nahi Dharam Jas Daan |
Bhoo Par Janam Vritha Dharai, Pasu Bin Poochh-Vishaan ||

One who doesn’t know any art, who is devoid of intellect,lacks equity, fame and charity, he is a beast though he doesn’t have any horns or tail.

Rahiman Vipdaahu Bhalee, Jo Thore Din Hoy |
Hit Anhit Yaa Jagat Me, Jaani Parat Sab Koy ||

It is better to have adversity for few days. One comes to know what is harmful and what is beneficial for him.

Rahiman Ve Nar Mar Chuke, Je Kahu Mangan Jaahi |
Unte Pahle Ve Mue, Jin Mukh Niksat Naahi ||

Those who ask others for something are like dead beings. Those who decline to offer help die earlier.

Rahiman Sudhi Sabse Bhali, Lagai Jo Baarambaar |
Bichhure Maanush Phir Milai, Yahai Jaan Awtaar ||

It is good to remember someone time and again. God takes birth only when people remember him.

Raam Na Jaate Harin Sang, Seey Na Raavan-Saath |
Jo Raheem Bhaavi Katahoo, Hot Aapne Haath ||

The thing that has to happen happens. There is nothing which one can do for that. Why Raam chased a deer, why Raavan kidnapped Sita??

Roop Katha, Pad, Chaarupat, Kanchan, Doha, Laal |
Jyo-Jyo Nirkhat Sookshm Gati, Mol Raheem Bisaal ||

One can evaluate beauty, character, poem, robes, ornaments only when one has the subtle sight needed for their evaluation.

Baru Raheem Kaanan Bhalo, Waas Kariy Phal Bhog |
Bandhu Madhya Dhanheen Hwai, Basibo Uchit Naa Yog ||

One should not remain amidst his friends and relatives after losing wealth. It is better to go to woods and survive on fruits there.

Ve Raheem Nar Dhanya Hai, Par Upkaari Ang |
Baatanwaare Ko Lagai, Jyo Mehdi Ko Rang ||

Those people are blessed who have charity inscribed on each and every cell of their body. Those who offer fragrance to others are always full of fragrance.

Sabai Kahaawai Laskaree, Sab Laskar Kah Jaay |
Rahiman Selh Joee Sahai, Soi Jageere Khaay ||

There is no need to put on the robes of a military man. If you want to earn reputation you should have courage to face weapon attacks.

Samay Dashaa Kul Dekhi Kai, Sabai Karat Sanmaan |
Rahiman Deen Anaath Ko, Tum Bin Ko Bhagwaan ||

Everyone gives honour if one is having good time, one is doing well or one belongs to a good faimly. Rahim says that O’ God There is none other than You to look after a deprived person.

Samay Paay Phal Hot Hai, Samay Paay Jhari Jaat |
Sada Rahai Nahi Ek See, Kaa Rahim Pachhitat ||

Why are you worried dear? Not all times are same. There is a season when trees are loaded with fruits and leaves and there are no fruits and leaves in fall.

Samay-Laabh Sam Laabh Nahi, Samay-Chook Sam Chook |
Chaturan Chitt Rahiman Lagee, Samay Chook Kee Hook ||

Those who are good at acting in time, do maximum good to themselves. Those who let the moment slip out of their hands commit a grave mistake. Those who are intelligent are always concerned about the opportunities they have lost.

Sar Sookhe Panchhi Ude, Aur Saran Samahi |
Deen Meen Bin Pankh Ke, Kahu Raheem Kah Jaahi ||

The lake has dried. The birds inhabiting the lake flied away to other lakes. How can the poor fish without wings move away.

Swaasah Turiy Jo Uchchre, Tiy Hai Nihchal Chitta |
Poora Para Ghar Jaanie, Rahiman Teen ||

A yogi who has calmed his mind is great. A good house-wife loyal to her home is great. A son who burns like a lamp for the sake of his family is great.

Saadhu Sarahai Saadhuta, Jatee Jogita Jaan |
Rahiman Saanche Soor Ko, Bairi Karai Bakhaan ||

Good people appreciate goodness. Those who are good at controlling mind appreciate control of mind. Those who are valiant are appreciated even by their enemies.

Santat Sampati Jaan Ke, Sab Ko Sab Kuchh Det |
Deenbandhu Binu Deen Kee, Ko Raheem Sudhi Let ||

People make calculations while making gifts and see that eventually they won’t incur any loss. Only God takes care of the poor.

Sampati Bharam Gavaike, Haath Rahat Kachhu Naahi |
Jyo Raheem Sasi Rahat Hai, Diwas Akashi Maahi ||

Those who lose money due to delusion don’t have anything with them. Their condition is similar to the moon in the sky during the day.

Sasi Sankoch, Saahas, Salil, Maan, Saneh Raheem |
Badhat-Badhat Badhi Jaat Hai, Ghatat-Ghatat Ghati Som ||

The Moon, shyness, valiance, water, honour and love, all these rise and fall.

Seet Harat, Tam Harat Nit, Bhuwan Bharat Nahi Chook ||
Rahiman Tehi Ravi Ko Kaha, Jo Ghati Lakhai Olook ||

The sun dispels cold, ends darkness and fills the whole universe with light. How can someone say anything to the Sun if an owl can’t see during the day.

Hit Raheem Itau Karai, Jaakee Jaha Basaat |
Nahi Yah Rahai, Na Wah Rahai, Rahe Kahan Ko Baat ||

One who does good does so as per his capacity. He who does good is not there, similarly he to whom good is done is also not there. What we have is the memory with us.

Hoy Na Jaaki Chaah Dhig, Phal Raheem Ati Door |
Baadhehu So Binu Kaajhi, Jaise Taar Khajoor ||

What is the point in growing big like a dates tree or a bamboo. There is no comfort provided to people as there is no shadow and the fruits are also out of reach.

Ochhe Ko Satsang, Rahiman Tajhu Angaar Jyo |
Taato Jaare Ang, Seere Pai Kaari Lage ||

Please part with the company of a mean person. It is like a fire. It will burn you until it extinguishes and thereafter it will blacken you.

Rahiman Mohi Na Suhaay, Ami Paavai Maan Banu |
Baru Vash Dey Bulaay, Maan-Sahat Marbo Bhalo ||

I don’t like the nectar that is offered without any honour. I will accept poison if someone offers respectfully. It is better to die with honour.

Chitrakoot Me Rami Rahe, Rahiman Awadh-Nares |
Jaa par Bipdaa Parat Hai, So Aawat Yahi Des ||

Lord Rama enjoyed his stay in Chitrakoot. People come to Chitrakoot when they are in trouble.

E Raheem Dar-Dar Phirhi, Mangi Madhukree Khaahi |
Yaaro Yaaree Chhadido, Ve Raheem Ab Naahi ||

Rahim goes door to door and lives on the alms. Dear friends you may snap the friendship now as Raheem has changed.

Denhaar Kou Aur Hai, Bhejat So Din Rain |
Log Bharam Ham Pai Dharai, Yaate Neeche Nain ||

I am keeping my eyes low. People think that I am giving. He who is giving is someone else. He is giving day and night. So don’t give me any credit for what you receive.

Other References on Rahim

For more on Rahim: https://en.wikipedia.org/wiki/Abdul_Rahim_Khan-I-Khana

For other works: Rahim's Works

Wedding Letter

Chitrakoot main rami rahe

List of Rahiman Dohas

Other References on Rahim

SHIVPREET SINGH

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