Sant Poetry — 9 Poet-Saints of the Bhakti Andolan

मेरे तो गिरधर गोपाल, दूसरो न कोई। जा के सिर मोर मुकुट, मेरो पति सोई॥

Mere to Giridhar Gopal, doosaro na koi / Jaake sir mor-mukut, mero pati soi.

— My only Giridhar Gopal — no other. He on whose head is the peacock-crown — He is my husband.

Total surrender to a chosen ishta

पायो जी मैंने राम रतन धन पायो। वस्तु अमोलक दी मेरे सतगुरु, करि कृपा अपनायो॥

Payo ji maine Ram-ratan dhan payo / Vastu amolak dee mere satguru, kari kripa apnayo.

— I have found it — I have found the jewel-wealth of Rama's name. The priceless thing my Satguru gave me — by His grace He made me His own.

Nama-ratna as supreme wealth

चलो मन गंगा-जमुना तीर। गंगा-जमुना निर्मल पानी, शीतल होत शरीर॥

Chalo mann Ganga-Jamuna teer / Ganga-Jamuna nirmal pani, sheetal hot sharir.

— Come mind, to the banks of Ganga-Yamuna. The Ganga-Yamuna's clear water cools the body.

Inner pilgrimage of the mind

हरि मेरो पिया, मैं हरि की बहुरिया। रम-झम रम-झम चलत हैं घुँघरू, कोई न रोके मोरी॥

Hari mero piya, main Hari ki bahuriya / Ram-jham ram-jham chalat hain ghungharu, koi na roke mori.

— Hari is my beloved; I am Hari's bride. Jingle-jingle go my anklets — let no one stop me.

Madhurya-bhava — Bhakti as conjugal love

जागो बंसीवारे ललना, जागो मोरे प्यारे। रजनी बीती भोर भयो है, घर-घर खुले किवारे॥

Jago Bansiwale Lalna, jago more pyare / Rajni biti bhor bhayo hai, ghar-ghar khule kivare.

— Wake up, O flute-playing little one, wake up my beloved. The night has passed, dawn has come; every house's door is opening.

Suprabhata — waking the beloved at dawn

रामैया बिन नींद न आवे। जागत रैन सकल भयी मोहे, पल पल युग सम जावे॥

Ramaiya bin neend na aave / Jaagat rain sakal bhayi mohe, pal pal yug sam jaave.

— Without Ramaiya, sleep does not come. The whole night I lie awake — every moment passes like a yuga.

Viraha — pain of separation

बसो मोरे नैनन में नंदलाल। मोहनी मूरत, साँवरी सूरत, नैना बने विशाल॥

Baso more nainan mein Nandlal / Mohani moorat, sanvari soorat, naina bane vishal.

— Dwell in my eyes, O Nandalal. The enchanting form, the dark-hued face, the eyes wide.

Dhyana — fixing the form in the mind's eye

मैं तो साँवरे के रंग राँची। साजि सिंगार बाँधि पग घुँघरू, लोक-लाज तजि नाची॥

Main to sanvare ke rang ranchi / Saaji singar bandhi pag ghungharu, lok-laj taji naachi.

— I am dyed in the colour of the Dark One. Adorned, with anklets on my feet, I danced — casting away social shame.

Bhakti transcends lok-laj (social opinion)

मैया मोरी, मैं नहीं माखन खायो। भोर भयो गैयन के पाछे, मधुबन मोहि पठायो॥

Maiya mori, main nahi maakhan khaayo / Bhor bhayo gaiyan ke paache, Madhuban mohi pathayo.

— Mother mine, I did not eat the butter! At dawn you sent me with the cows to Madhuban — how could I have?

Bal-leela — Krishna denying butter-theft

चरण कमल बंदौ हरि राय। जाकी कृपा पंगु गिरि लंघे, अंधे को सब कुछ दरसाय॥

Charan-kamal bandau Hari Ray / Jaaki kripa pangu giri langhe, andhe ko sab kuch darasaay.

— I bow at the lotus-feet of Hari, the king. By whose grace the lame cross mountains, and the blind see everything.

Saranagati — surrender at the feet (Surdas's signature opening)

मेरो मन अनत कहाँ सुख पावै। जैसे उड़ि जहाज कौ पंछी फिरि जहाज पै आवै॥

Mero man anat kahan sukh paavai / Jaise udi jahaaj kau panchhi phiri jahaaj pai aavai.

— My mind — where else will it find joy? Just as the bird that flies from a ship at sea must return again to that very ship.

The mind has no refuge other than the Lord

अँखियाँ हरि-दरसन की भूखी। कैसे रहैं रूप-रस राँची, ये बतियाँ सुनि रूखी॥

Ankhiyan Hari-darshan ki bhookhi / Kaise rahain roop-ras ranchi, ye batiyan suni rookhi.

— My eyes hunger for the darshan of Hari. How can they rest, soaked in his form — these dry words do not satisfy them.

Eyes thirsting for darshan

जसोदा हरि पालने झुलावै। हलरावै दुलराइ मल्हावै, जोइ-सोइ कछु गावै॥

Jasoda Hari paalne jhulaavai / Halaraavai dularaai malhaavai, joi-soi kachhu gaavai.

— Yashoda rocks Hari in the cradle. She rocks, caresses, soothes — and sings whatever comes to her lips.

Vatsalya-bhava — maternal love

खंजन नैन रूप रस माते। अतिसय चारु चपल अनियारे, पल पिंजरा न समाते॥

Khanjan nain roop-ras maate / Atishay charu chapal aniyare, pal pinjara na samaate.

— Khanjan-bird-like eyes, drunk on the wine of his form — exceedingly lovely, restless, sharp — they will not stay in the cage of the eyelids.

Rapture of darshan

बूझत स्याम कौन तू गोरी। कहाँ रहति काकी है बेटी, देखी नहीं कबहूँ ब्रज खोरी॥

Boojhat Shyam kaun tu gori / Kahan rahati kaaki hai beti, dekhi nahi kabahun Braj khori.

— Shyam asks — who are you, fair one? Where do you live, whose daughter? I have never seen you in any Braj lane.

Radha-Krishna first-meeting (Purva-raga)

ऊधो मन न भये दस-बीस। एक हुतो सो गयो स्याम संग, को आराधै ईस॥

Udho man na bhaye das-bees / Ek huto so gayo Shyam sang, ko aaraadhai Ees.

— Uddhava, our minds are not ten or twenty — we had only one, and it went away with Shyam. With what shall we worship your formless Lord?

Bhramar-geet — the Gopis rejecting Uddhava's nirgun teaching

ये गा ये गा विठ्ठले। माझे माहेर पंढरी, आहे भीवरेच्या तीरी॥

Ye ga ye ga Vitthale / Majhe maaher Pandhari, aahe Bheevarechya teeri.

— Come, come Vithala. My mother's home is Pandhari — it is on the bank of the Bheema river.

Pandharpur as the soul's maaher (mother's home)

सुख झाले पायां, म्हणूं नको काया। तुका म्हणे देवा, झालों मी हा तुझा॥

Sukh jhaale paayan, mhanu nako kaaya / Tuka mhane Deva, jhaalon mee haa tujha.

— Joy has come at your feet — say no more of the body. Tuka says — O God, I have become entirely yours.

Becoming the Lord's own at the feet

लहान पण देगा देवा। मुंगी साखरेचा रवा॥ ऐरावत रत्न थोर। त्यासी अंकुशाचा मार॥

Lahaan-pan dega Deva / Mungi saakhrecha rava // Airavat ratna thor / Tyaasi ankushaacha maar.

— O God, give me smallness. The ant gets the grain of sugar. Airavata is great and jewelled — but he gets the goad-strike.

Humility — small beings receive sweet, great beings receive blows

जे का रंजले गांजले। त्यासी म्हणे जो आपुले॥ तोचि साधु ओळखावा। देव तेथेचि जाणावा॥

Je kaa ranjale ganjale / Tyaasi mhane jo aapule // Tochi saadhu olakhaava / Dev tetheci jaanaava.

— He who calls his own the afflicted and the oppressed — recognise that one as a true sadhu. Know God to be present there.

Service to the suffering = the locus of God

वृक्षवल्ली आम्हा सोयरीं वनचरें। पक्षीही सुस्वरें आळविती॥

Vrikshavalli aamhaa soyaree vanchare / Pakshihi susvare aalavti.

— Trees and creepers, forest animals — these are our kinsmen. Even the birds call us by sweet song.

Forest-dwelling — vanavasa as kinship with nature

आम्ही जातो आपुल्या गावा। आमुचा रामराम घ्यावा॥ तुमची आमुची हे चि भेटी। आता असो द्यावी सुटी॥

Aamhi jaato aapulya gaava / Aamucha Ram-Ram ghyaava // Tumci aamuci he ci bheti / Aata aso dyaavee suti.

— We go now to our own town — accept our final Ram-Ram (farewell). This was our last meeting; now let leave-taking be granted.

The vaikuntha-gaman abhanga — his farewell before ascension

अणु रेणुयासी थोकडा। तुका आकाशा एवढा॥

Anu renu-yaasi thokda / Tuka aakaashaa evdha.

— Smaller than the smallest atom; Tuka is also as vast as the sky.

Anor-aniyan-mahato-mahiyan — the paradox of the self

हेचि दान देगा देवा। तुझा विसर न व्हावा॥ गुण गाइन आवडी। हेचि माझी सर्व जोडी॥

Heci daan dega Deva / Tujha visar na vhaava // Gun gaain aavadi / Heci maajhi sarva jodi.

— Grant me this one boon, O God — let me never forget you. To sing your virtues with love — this alone is all my wealth.

Smarana (remembrance) as the supreme boon

तुलसी मीठे वचन ते, सुख उपजत चहुँ ओर। वशीकरण इक मंत्र है, परिहरु वचन कठोर॥

Tulsi meethe vachan te, sukh upajat chahun or / Vasheekaran ik mantra hai, parihar vachan kathor.

— Tulsi — from sweet speech, joy springs on all sides. Sweet speech is a vasheekaran-mantra; abandon harsh words.

Madhura-vacha — sweet speech as siddhi

तुलसी इस संसार में, भाँति-भाँति के लोग। सबसे हिलमिल चलिए, नदी-नाव संयोग॥

Tulsi is sansaar mein, bhaanti-bhaanti ke log / Sabse hilmil chaliye, nadi-naav sanyog.

— Tulsi — in this world there are people of every kind. Walk in friendship with all — it is like a river-boat meeting (transient, accept it).

Equanimity in social life

दया धर्म का मूल है, पाप मूल अभिमान। तुलसी दया न छाँड़िये, जब लग घट में प्रान॥

Daya dharma ka mool hai, paap mool abhimaan / Tulsi daya na chhaandiye, jab lag ghat mein praan.

— Compassion is the root of dharma; pride the root of sin. Tulsi — do not abandon compassion so long as breath is in the body.

Daya as dharma-mula

राम नाम मणि-दीप धरु, जीह देहरीं द्वार। तुलसी भीतर बाहेरहुँ, जौं चाहसि उजियार॥

Ram naam mani-deep dharu, jeeh dehari dwaar / Tulsi bheetar baaherahun, jaun chahasi ujiyaar.

— Place the jewel-lamp of Rama's name on the threshold of the tongue. Tulsi — if you wish light both within and without.

Nama-japa at the doorway of the tongue

ऐसी मूढ़ता या मन की। परिहरि राम भगति-सुरसरिता, आस करत ओसकन की॥ (Vinaya Patrika 79)

Aisi moodhata yaa man ki / Parihari Ram bhakti-sursarita, aas karat osakan ki.

— Such is the folly of this mind — having left aside the celestial Ganga of Rama-bhakti, it hopes for a drop of dew.

Vinaya — confessing the mind's folly to Rama

केशव कहि न जाइ का कहिये। देखत तव रचना विचित्र अति, समुझि मनहि मन रहिये॥ (Vinaya Patrika)

Keshav kahi na jaai ka kahiye / Dekhat tav rachana vichitra ati, samujhi manahi man rahiye.

— Keshava — what can I say, since nothing can be said? Seeing your strange creation, I can only understand within my own mind.

Awe at maya — silence before the Lord's leela

विठ्ठल विठ्ठल विठ्ठला, हरी ओम् विठ्ठला। जय जय राम कृष्ण हरि॥

Vitthal Vitthal Vitthala, Hari Om Vitthala / Jai Jai Ram Krishna Hari.

— Vitthal Vitthal Vitthala, Hari Om Vitthala. Victory victory to Ram-Krishna-Hari.

The core Varkari nama-japa

आजि सोनियाचा दिनु। वर्षे अमृताचा घनु॥ हरि पाहिला रे, हरि पाहिला रे॥

Aaji soniyaachaa dinu / Varshe amritaacha ghanu // Hari paahila re, Hari paahila re.

— Today is a golden day — a cloud of nectar rains. I have seen Hari! I have seen Hari!

Ecstasy of darshan

नामा म्हणे केशवा। तुझा निरोप नाहीं॥

Naama mhane Keshava / Tujha nirop naahi.

— Nama says — Keshava, there is no parting from you.

Inseparability of devotee and Lord

हीन से हीन गरीब। दास नामा कहै तुम पहचानहुँ॥ (Adi Granth, Raag Asa)

Heen se heen gareeb / Daas Naama kahai tum pahchaanahun.

— Lowliest of the lowly, poorest of the poor — slave Nama says, you alone recognise me.

Bhakti from absolute humility (Adi Granth voice)

मन तुं जोति सरूपु है, आपणा मूलु पछाणु॥ (Adi Granth — attributed)

Man tun joti sarup hai, aapna mool pachhaan.

— O mind, you are the form of light — recognise your own source.

Atma-bodha through self-recognition

ऐसी लागी लगन, मीरा हो गई मगन। वो तो गली-गली हरि गुन गाने लगी॥

Aisi laagi lagan, Mira ho gayi magan / Wo to gali-gali Hari-gun gaane lagi.

— Such a longing seized her — Mira became absorbed. She began singing Hari's qualities lane by lane.

Lagan — the unstoppable longing of bhakti

मन चंगा तो कठौती में गंगा। जहाँ-जहाँ हरि चित लागे, तहाँ-तहाँ गंगा॥

Mann changa to kathauti mein Ganga / Jahan-jahan Hari chit laage, tahan-tahan Ganga.

— If the mind is pure, Ganga is in the tanner's water-bucket. Wherever the heart settles on Hari, there itself is Ganga.

Inner purity over external pilgrimage

प्रभुजी तुम चन्दन हम पानी। जाकी अंग-अंग बास समानी॥

Prabhuji tum chandan ham paani / Jaaki ang-ang baas samaani.

— O Lord, you are sandalwood, I am water — your fragrance has entered every limb of mine.

The Lord's fragrance pervading the bhakta

बेगमपुरा सहर को नाउँ। दूखु अंदोहु नहीं तिहि ठाउँ॥ (Adi Granth)

Begumpura sahar ko naaun / Dookh andohu nahi tihi thaaun.

— Begumpura — the "sorrow-less city" — is the name of the city. No pain, no anxiety dwells there.

Vision of a casteless, sorrowless commonwealth

जाति-जाति में जाति हैं, जो केतन के पात। रैदास मनुष ना जुड़ सके, जब तक जाति न जात॥

Jaati-jaati mein jaati hain, jo ketan ke paat / Raidas manush na jud sake, jab tak jaati na jaat.

— Within caste are sub-castes — like leaves of the plantain. Raidas — humanity cannot be united so long as caste does not depart.

Direct critique of caste

ಅಮ್ಮಾ ನಿಮ್ಮ ಗಂಡರು ಹೆಚ್ಚೋ ನಮ್ಮ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನ ಹೆಚ್ಚೋ? ನಿಮ್ಮ ಗಂಡರು ಸಾಯುವರು ನಮ್ಮ ಒಡೆಯ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನ ಸಾಯನು॥

Amma nimma gandaru hecho / Namma Chennamallikarjuna hecho / Nimma gandaru saayuvaru, namma odeya Chennamallikarjuna saayanu.

— Mothers, are your husbands greater, or my Chenna Mallikarjuna? Your husbands die — but my Lord Chenna Mallikarjuna does not die.

Radical rejection of worldly marriage for the eternal beloved

ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಯ್ಯಾ ನಿನಗೊಲಿದ ಮನವು ಬೇರೆ ಬೇಡುವುದೇ?

Chennamallikarjunayyaa / Ninagolida manavu bere beduvude?

— O Chenna Mallikarjuna — a mind that has loved you, will it beg of anything else?

Ananyata — exclusive devotion to one ishta

ಅಂಗದ ಮೇಲೆ ಲಿಂಗವ ಧರಿಸಿಕೊಂಡು ಲಿಂಗ ಬೇರೆ ಎನ್ನಬಹುದೇ?

Angada mele lingava dharisikondu / Linga bere ennabahude?

— Having worn the linga on my own body — can I still say the linga is separate from me?

Ishtalinga doctrine — the divine worn on the person

ಬೆಟ್ಟದ ಮೇಲೆ ಮನೆಯ ಮಾಡಿ ಮೃಗಗಳಿಗಂಜಿದರೆ ಸಮುದ್ರದೊಳಗೆ ಮನೆಯ ಮಾಡಿ ತೆರೆಗಳಿಗಂಜಿದರೆ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಾ, ಲೋಕದೊಳಗೆ ಹುಟ್ಟಿ ಬೈವರಿಗಂಜಿದರೆ ಎಂತಯ್ಯಾ?

Bettada mele maneya maadi mrugagaligangidare / Samudradolage maneya maadi teregaligangidare / Chennamallikarjunaa, lokadolage hutti baivarigangidare entayyaa?

— If you make a house on a mountain, and fear the wild beasts — / if you make a house in the sea, and fear the waves — / O Chenna Mallikarjuna, born in the world, if you fear those who slander, what then?

If you have chosen the path, do not fear ninda

ಲೋಕದ ಚೇಷ್ಟೆಗೆ ರವಿ ಬೀಜವಾದಂತೆ ಕರಣಂಗಳ ಚೇಷ್ಟೆಗೆ ಮನವೇ ಬೀಜ ಎನ್ನ ಚೇಷ್ಟೆಗೆ ನೀವೇ ಬೀಜ ಕಾಣಾ ಚೆನ್ನಮಲ್ಲಿಕಾರ್ಜುನಾ॥

Lokada cheshtege ravi beejavadante / Karanangala cheshtege manave beeja / Enna cheshtege neeve beeja kaanaa Chennamallikarjunaa.

— As the sun is the seed of the world's activity, / as the mind is the seed of the senses' activity, / so You alone are the seed of all my activity, O Chenna Mallikarjuna.

The Lord as the prime-mover of the bhakta

ಕಾಯಕವೇ ಕೈಲಾಸ। ಕಳಬೇಡ ಕೊಲಬೇಡ ಹುಸಿಯ ನುಡಿಯಲು ಬೇಡ ಕೂಡಲಸಂಗಮದೇವಯ್ಯಾ॥

Kaayakave Kailasa / Kalabeda kolabeda husiya nudiyalu beda / Koodala-Sangama-Devayyaa.

— Work is Kailasa. Do not steal, do not kill, do not speak falsehood — O Kudala-Sangama-Deva.

Kayaka — honest work as the highest yoga

ಇವನಾರವ ಇವನಾರವ ಇವನಾರವ ಎಂದೆನಿಸದಿರಯ್ಯಾ। ಇವ ನಮ್ಮವ ಇವ ನಮ್ಮವ ಇವ ನಮ್ಮವ ಎಂದೆನಿಸಯ್ಯಾ॥

Ivanarava ivanarava ivanarava endenisadirayyaa / Iva nammava iva nammava iva nammava endenisayyaa.

— Do not let it be said "who is this, who is this, who is this?" — Let it be said "this is ours, this is ours, this is ours."

Universal kinship — the antidote to caste-othering

ಉಳ್ಳವರು ಶಿವಾಲಯವ ಮಾಡುವರು ನಾನೇನ ಮಾಡಲಿ ಬಡವನಯ್ಯಾ? ಎನ್ನ ಕಾಲೇ ಕಂಬ, ದೇಹವೇ ದೇಗುಲ ಶಿರವೇ ಹೊನ್ನ ಕಲಶವಯ್ಯಾ॥

Ullavaru Shivalayava maaduvaru / Naanena maadali badavanayyaa? / Enna kaale kamba, dehave degula / Sirave honna kalashavayyaa.

— The rich build temples for Shiva — / what shall I do, a poor man? / My legs are the pillars, my body the shrine, / my head the golden kalasha.

The body as the true temple — sthavara/jangama distinction

ನುಡಿದರೆ ಮುತ್ತಿನ ಹಾರದಂತಿರಬೇಕು ನುಡಿದರೆ ಮಾಣಿಕ್ಯದ ದೀಪ್ತಿಯಂತಿರಬೇಕು ನುಡಿದರೆ ಸ್ಫಟಿಕದ ಶಲಾಕೆಯಂತಿರಬೇಕು ನುಡಿದರೆ ಲಿಂಗ ಮೆಚ್ಚಿ ಅಹುದಹುದೆನಬೇಕು। ನುಡಿಯೊಳಗಾಗಿ ನಡೆಯದಿದ್ದರೆ ಕೂಡಲಸಂಗಮದೇವನೆಂತೊಲಿವನಯ್ಯಾ?

Nudidare muttina haaradantirabeku / Nudidare maanikyada deeptiyantirabeku / Nudidare sphatikada shalaakeyantirabeku / Nudidare linga mecchi ahudahudenabeku / Nudiyolagaagi nadeyadiddare Koodala-Sangama-Devanentolivanayyaa?

— If one speaks — let it be like a string of pearls. If one speaks — let it be like the radiance of a ruby. If one speaks — let it be like a crystal staff. If one speaks — let the Linga approve, saying yes-yes. But if one's walk does not match the talk, how can Kudala-Sangama-Deva be pleased?

Walk-the-talk — alignment of vacha and karma

ದಯವಿಲ್ಲದ ಧರ್ಮ ಅದಾವುದಯ್ಯಾ? ದಯವೇ ಬೇಕು ಸಕಲ ಪ್ರಾಣಿಗಳೆಲ್ಲರಲ್ಲಿ। ದಯವೇ ಧರ್ಮದ ಮೂಲವಯ್ಯಾ ಕೂಡಲಸಂಗಯ್ಯ ಇಲ್ಲದವರನೊಲ್ಲನಯ್ಯಾ॥

Dayavillada dharma adavudayyaa? / Dayave beku sakala praanigalellalli / Dayave dharmada moolavayyaa / Koodala-Sangayya illadavaranollanayyaa.

— What dharma is there without compassion? Compassion is needed towards all living beings. Compassion is the root of dharma — Kudala-Sangayya does not love those without it.

Compassion as the foundation of all dharma