prabhala velasina ghanuḍītaḍu

kaṭṭedura vaikuṇṭhamu kāṇāchayina koṇḍa

teṭṭalāya mahimalē tirumala koṇḍa ॥

vēdamulē śilalai velasinadi koṇḍa
yēdesa buṇyarāsulē yērulainadi koṇḍa ।
gādili brahmādi lōkamula konalu koṇḍa
śrīdēvu ḍuṇḍēṭi śēṣādri koṇḍa ॥

sarvadēvatalu mṛgajātulai chariñchē koṇḍa
nirvahiñchi jaladhulē niṭṭacharulaina koṇḍa ।
vurvi dapasulē taruvulai nilachina koṇḍa
pūrva ṭañjanādri yī poḍavāṭi koṇḍa ॥

varamulu koṭārugā vakkāṇiñchi peñchē koṇḍa
paragu lakṣmīkāntu sōbanapu goṇḍa ।
kurisi sampadalella guhala niṇḍina koṇḍa
virivaina dadivō śrī vēṅkaṭapu goṇḍa ॥

rāgaṃ: śiva rañjani

antaryāmi alasiti solasiti ।
intaṭa nī śaraṇide jochchitini ॥

kōrina kōrkulu kōyani kaṭlu ।
tīravu nīvavi teñchaka ।
bhārapu baggālu pāpa puṇyamulu ।
nērupula bōnīvu nīvu vaddanaka ॥

janula saṅgamula jakka rōgamulu ।
vinu viḍuvavu nīvu viḍipiñchaka ।
vinayapu dainyamu viḍuvani karmamu ।
chanadadi nīviṭu śāntaparachaka ॥

madilō chintalu mailalu maṇugulu ।
vadalavu nīvavi vaddanaka ।
eduṭane śrī veṅkaṭēśvara nīvade ।
adana gāchitivi aṭṭiṭṭanaka ॥

vinarō bhāgyamu viṣṇukatha
venubalamidivō viṣṇukatha ॥

ādi nuṇḍi sandhyādi vidhulalō
vēdambayinadi viṣṇukatha ।
nādiñchīnide nāradādulachē
vīthi vīthulanē viṣṇukatha ।

vadalaka vēdavyāsulu nuḍivina
vidita pāvanamu viṣṇukatha ।
sadanambainadi saṅkīrtanayai
vedakinachōṭanē viṣṇukatha ॥

golletalu challalu gonakoni chilukaga
velli viriyāye viṣṇukatha ।
illide śrī vēṅkaṭēśvaru nāmamu
vellagolipe nī viṣṇukatha ॥

rāgam: rāga mālikā
tāḻam: khaṇḍa chāpu

alara chañchalamaina ātmalanduṇḍa nī yalavāṭu chēse nī vuyyāla ।
palumāru nuchChvāsa pavanamanduṇḍa nī bhāvambu delipe nī vuyyāla ॥

udāyāsta śailambu lonara kambhamulaina vuḍumaṇḍalamu mōche nuyyāla ।
adana ākāśapadamu aḍḍaudūlambaina akhilambu niṇḍe nī vuyyāla ॥

padilamuga vēdamulu baṅgāru chērulai paṭṭi verapai tōche vuyyāla ।
vadalakiṭu dharmadēvata pīṭhamai migula varṇimpa narudāye vuyyāla ॥

mēlu kaṭlayi mīku mēghamaṇḍalamella merugunaku merugāye vuyyāla ।
nīla śailamuvaṇṭi nī mēnikāntiki nijamaina toḍavāye vuyyāla ॥

pāliṇḍlu kadalagā payyadalu rāpāḍa bhāminulu vaḍinūchu vuyyāla ।
vōli brahmāṇḍamulu voraguvō yani bhīti noyya noyyanairi vūchiruyyāla ॥

kamalakunu bhūpatiki kadalu kadalaku mimmu kaugalimpagajēse nuyyāla ।
amarāṅganalaku nī hāsa bhāva vilāsa mandanda chūpe nī vuyyāla ॥

kamalāsanādulaku kannula paṇḍugai gaṇutimpa narudāye vuyyāla ।
kamanīya mūrti vēṅkaṭaśailapati nīku kaḍuvēḍukai vuṇḍe vuyyāla ॥

andarikādhāramaina ādi puruṣuḍītaḍu
vindai munnāragiñche vidurunikaḍa nītuḍu ॥

sanakādulu koniyāḍeḍi sarvātmakuḍītaḍu
vanaja bhavādulakunu daivambai nataḍītaḍu ।
inamaṇḍalamuna jelagēṭihitavai bhavuḍitaḍu
munupuṭṭina dēvatalaku mūlabhūti yītaḍu ॥

sirulosagi yaśōdayiṇṭa śiśuvainata ḍītaḍu
dharanāvula mandalalō taga jariñche nītaḍu ।
sarasatalanu golletalaku janavulosage nītaḍu
ārasi kuchēluni yaḍukulu āragiñchenītaḍu ॥

paṅkajabhavunakunu brahma pada mosagenu yītuḍu
saṅkīrtana lādyulachē jaṭṭi goniyenītaḍu ।
teṅkiga nēkālamu paradēvuḍaina yītaḍu
vēṅkaṭagiri mīda prabhala velasina ghanuḍītaḍu ॥

rāgaṃ:ābhēri
tāḻaṃ :āditāḻaṃ

ēmani pogaduḍumē yikaninu ।
āmani sobagula alamēlmaṅga ॥

telikannula nī tēṭalē kadavē ।
velayaga vibhuniki vennelalu ।
pulakala molakala podulivi gadavē ।
palumaru puvvula pānupulu ॥

tiyyapu nīmōvi tēnelē kadavē ।
viyyapu ramaṇuni vindulivi ।
muyyaka mūsina molaka navvu gade ।
neyyapu gappurapu neri bāgālu ॥

kaivasamagu nī kaugilē kadavē ।
śrī vēṅkaṭēśvaru siri nagaru ।
tāvu konna mī tamakamulē kadē ।
kāviñchina mī kalyāṇamulu ॥

itarulaku ninu nerugadaramā ॥
satatasatyavratulu sampūrṇamōhavira-
hituleruguduru ninu nindirāramaṇā ॥

nārīkaṭākṣapaṭunārāchabhayarahita-
śūruleruguduru ninu jūchēṭichūpu ।
Gorasaṃsāra saṅkulaparichChēdulagu-
dhīruleruguduru nīdivyavigrahamu ॥

rāgabhōgavidūra rañjitātmulu mahā-
bhāguleruguduru ninu braṇutiñchuvidhamu ।
āgamōktaprakārābhigamyulu mahā-
yōguleruguduru nīvuṇḍēṭivuniki ॥

paramabhāgavata padapadmasēvānijā-
bharaṇu leruguduru nīpalikēṭipaluku ।
paragunityānanda paripūrṇamānasa-
sthiru leruguduru ninu diruvēṅkaṭēśa ||

lāli śrī kriṣṇayya nīla mēghavarṇa
nava nīla mēghavarṇa
bālagōpālapāla pavvaḻimparā

siṅgāriñchina mañchi baṅgāru ūyalalōna
mari baṅgāru ūyalalōna
śaṅkhu chakratharasvāmi nidurapōrā

lalitāṅgi rukmiṇī lalanāye kāvalenā
nīku lalanāye kāvalenā
paluku kōyila satyabhāmaye kāvalenā

andelū muvvalū sandaḍiga mrōyaganu
ati sandaḍiga mrōyaganu
andamugānu nīvu pavvalimparā

pagaḍāla patakālu kaṇṭhanā dhariyiñchi
nī kaṇṭhanā dhariyiñchi
vaṅgēvu toṅgēvu nidurapōrā

alukalu pōnela alavēlu maṅgatō
śrī alavēlu maṅgatō
kulukuchu śayyaniñchu veṅkaṭēśvaruḍā

navanītachōra namō namō
navamahimārṇava namō namō ॥

hari nārāyaṇa kēśavāchyuta śrīkṛṣṇa
narasiṃha vāmana namō namō ।
murahara padma nābha mukunda gōvinda
naranārāyaṇarūpa namō namō ॥

nigamagōchara viṣṇu nīrajākṣa vāsudēva
nagadhara nandagōpa namō namō ।
triguṇātīta dēva trivikrama dvāraka
nagarādhināyaka namō namō ॥

vaikuṇṭha rukmiṇīvallabha chakradhara
nākēśavandita namō namō ।
śrīkaraguṇanidhi śrī vēṅkaṭēśvara
nākajanananuta namō namō ॥

perigināḍu chūḍarō pedda hanumantuḍu ।
paragi nānā vidyala balavantuḍu ॥

rakkasula pāliki raṇaraṅga śūruḍu
vekkasapu ēkāṅga vīruḍu ।
dikkulaku sañjīvi techchina dhīruḍu
akkajamainaṭṭi ākāruḍu ॥

lalimīrina yaṭṭi lāvula bhīmuḍu
balu kapikula sārvabhaumuḍu ।
nelakonna laṅkā nirthūmadhāmuḍu
talapuna śrīrāmu nātmārāmuḍu ॥

dēvakāryamula dikkuvarēṇyuḍu
bhāvimpagala tapaḥ phala puṇyuḍu ।
śrīvēṅkaṭēśvara sēvāgragaṇyuḍu
sāvadhānuḍu sarvaśaraṇyuḍu ॥

sarvāntarātmuḍavu śaraṇāgatuḍa nēnu ।
sarvāparādhinaiti chālujālunayyā ॥

vūrakunnajīvuniki vokkokka svatantramichchi ।
kōrēṭiyaparādhālu konni vēsi ।
nērakuṇṭē narakamu nērichitē svargamaṇṭū ।
dūruvēsēvintēkāka dōṣamevvaridayyā ॥

manasu chūḍavalasi māyalu nīvē kappi ।
janulaku viṣayālu chavuluchūpi ।
kanugoṇṭē mōkṣamichchi kānakuṇṭe karmamichchi ।
ghanamu sēsēvindu kartalevvarayyā ॥

vunnāru prāṇulellā nokkanīgarbhamulōnē ।
kannakanna bhramatalē kalpiñchi ।
yinniṭā śrīvēṅkaṭēśa yēlitivi mammu niṭṭe ।
ninnu nannu neñchukuṇṭē nīkē teliyunayyā ॥

siruta navvulavāḍu sinnekā vīḍu
veraperugaḍu sūḍavē sinnekā ॥

polasu mēnivāḍu bōravīpu vāḍu
selasu mōravāḍu sinnekā ।
golusula vaṅkala kōralatōbūmi
velisināḍu sūḍavē sinnekā ॥

mēṭi kuruchavāḍu meḍamīdi goḍḍali
sīṭakālavāḍu sinnekā ।
āṭadānibāsi aḍavilō rākāśi
vēṭalāḍī jūḍavē sinnekā ॥

biṅkapu mōtala pillagōvivāḍu
siṅka sūpulavāḍu sinnekā ।
koṅkaka kalikiyai kosari kūḍe nannu
vēṅkaṭēśuḍu sūḍavē sinnekā ॥

suvvi suvvi suvvālammā
navvuchu dēvaki nandanu ganiye ॥

śaśi voḍache alasambulu gadache
diśa dēvatala diguḻḻu viḍache ॥

kāviri virase kaṃsuḍu ginise
vāviri puvvula vānalu gurise ॥

gati sēse aṭu gāḍida gūse
kutilakuḍichi janakuḍu nōru mūse ॥

gaguru poḍiche lōkamu vidhi viḍiche
mogulu guriyaga yamunapai nadache ॥

kalijāre vēṅkaṭapati mīre
alamēlmaṅga nāñchārammakalukalu tīre ॥

tirumalagirirāya dēvarāhuttarāya ।
suratabinnāṇarāya suguṇakōnēṭirāya ॥

sirulasiṅgārarāya cheluvaputimmarāya ।
sarasavaibhavarāya sakalavinōdarāya ।
varavasantamularāya vanitalaviṭarāya ।
gurutaina tēgarāya koṇḍalakōnēṭirāya ॥

golletalavuddaṇḍarāya gōpālakṛṣṇarāya ।
challuvedajāṇarāya challabarimaḻarāya ।
chellubaḍidharmarāya chepparānivalarāya ।
kollalaina bhōgarāya koṇḍalakōnēṭirāya ॥

sāmasaṅgītarāya sarvamōhanarāya ।
dhāmavaikuṇṭharāya daityavibhāḻarāya ।
kāmiñchi ninnu gōritē garuṇiñchitivi nannu ।
śrīmantuḍa nīku jaya śrīvēṅkaṭarāya ॥

rāgaṃ: bhūpāḻaṃ

vinnapālu vinavale vinta vintalu ।
pannagapu dōmatera paikettavēlayyā ॥

tellavāre jāmekke dēvatalu munulu ।
allanalla nantaninta nadigōvārē ।
challani tammirēkulu sārasapu gannulu ।
mellamellane vichchi mēlukonavēlayyā ॥

garuḍa kinnarayakṣa kāminulu gamulai ।
virahapu gītamula vintālāpāla ।
pariparividhamula bāḍēruninnadivō ।
sirimogamu derachi chittagiñchavēlayyā ॥

poṅkapu śēṣādulu tumburunāradādulu ।
paṅkajabhavādulu nī pādālu chēri ।
aṅkelanunnāru lēchi alamēlumaṅganu ।
vēṅkaṭēśuḍā reppalu vichchi chūchi lēvayyā ॥

viśvarūpamidivō viṣṇurūpamidivō
śāśvatulamaitimiṅka jayamu nājanmamu ॥

koṇḍavaṇṭi harirūpu gurutaina tirumala
paṇḍina vṛkṣamulē kalpataruvulu ।
niṇḍina mṛgādulella nityamuktajanamulu
meṇḍuga pratyakṣamāye mēluvōnājanmamu ॥

mēḍavaṇṭi harirūpu miñchainapaiḍi gōpura
māḍanē vālina pakṣula marulu ।
vāḍala kōnēṭi chuṭla vaikuṇṭha nagaramu
yīḍamāku poḍachūpe ihamēpōparamu ॥

kōṭimadanulavaṇṭi guḍilō chakkani mūrti
yīṭulēni śrī vēṅkaṭēśuḍitaḍu ।
vāṭapu sommulu mudra vakṣapuṭalamēlmaṅga
kūṭuvainannēliti yekkuvanōnātāpamu ॥

kāmadhēnu vidē kalpavṛkṣa midē
prāmāṇyamu gala prapannulaku ॥

harināmajapamē ābharaṇambulu
paramātmuninuti parimaḻamu ।
daraṇidaru pādasēvē bhōgamu
paramamberigina prapannulaku ॥

dēvuni dhyānamu divyānnambulu
śrīvibhu bhaktē jīvanamu ।
āviṣṇu kaiṅkaryamē saṃsāramu
pāvanulagu yī prapannulaku ॥

yēpuna śrīvēṅkaṭēśuḍē sarvamu
dāpai yitani vandanamē vidhi ।
kāpuga śaraṇāgatulē chuṭṭālu
pai payi gelichina prapannulaku ||

The Saptarishi

 are the seven rishis in ancient India, who are extolled at many places in the Vedas and other Hindu literature. The Vedic Samhitas never enumerate these rishis by name, though later Vedic texts such as the Brahmanas and Upanisads do so. They are regarded in the Vedas as the patriarchs of the Vedic religion.

The earliest list of the Seven Rishis is given by Jaiminiya Brahmana 2.218–221: Agastya, Atri, Bhardwaja, Gautam, Jamadagni, Vashistha and Vishvamitra followed by Brihadaranyaka Upanisad 2.2.6 with a slightly different list: Atri, Bharadvaja, Gautama, Jamadagni, Kashyapa, Vashistha and Vishwamitra. The late Gopatha Brahmana 1.2.8 has Vashistha, Vishvamitra, Jamadagni, Gautama, Bharadvaja, Gungu, Agastya and Kashyapa.

In post-Vedic texts, different lists appear; some of these rishis were recognized as the 'mind-born sons' (Sanskrit: मनस पुत्र, manasputra) of Brahma, the representation of the Supreme Being as Creator. Other representations are Mahesh or Shiva as the Destroyer and Vishnu as the Preserver. Since these seven rishis were also among the primary eight rishis, who were considered to be the ancestors of the Gotras of Brahmins, the birth of these rishis was mythicized.

In ancient Indian astronomy, the asterism of the Big Dipper (part of the constellation of Ursa Major) is called saptarishi, with the seven stars representing seven rishis, namely "Vashistha", "Marichi", "Pulastya", "Pulaha", "Atri", "Angiras" and "Kratu". There is another star slightly visible within it, known as "Arundhati". Arundhati and Vashishtha are married, and together form the Mizar double.

As per legend, the seven Rishis in the next manvantara will be Diptimat, Galava, Parashurama, Kripa, Drauni or Ashwatthama, Vyasa and Rishyasringa

A manvantara (age of Manu) is a unit of time within a kalpa (day of Brahma). There are fourteen manvantaras in a kalpa, each separated by sandhyas (connecting periods). Each manvantara is ruled by a different Manu, with the current seventh one ruled by Vaivasvata Manu. Rishis and their sons are born anew in each manvantara.

Saptarishis in each manvantara of the current kalpa (Śveta-Vārāha Kalpa)

1. The Shatapatha Brahmana and Brihadaranyaka Upanishad(2.2.4) acknowledge the names of seven rishis(or Saptarshis) as:

• Atri
• Bharadvaja
• Gautama Maharishi
• Jamadagni
• Kashyapa
• Vasistha
• Vishwamitra

2. Krishna Yajurveda in the Sandhya-Vandana Mantras has it as:

• Angiras
• Atri
• Bhrigu
• Gautama Maharishi
• Kashyapa
• Kutsa
• Vasistha

3. Mahabharata gives the Seven Rishis' names:

• Marichi
• Atri
• Pulaha
• Pulastya
• Kratu
• Vasistha
• Kashyapa

etc.

4. Brihat Samhita gives the Seven Rishis' names as:

• Marichi
• Vasistha
• Angiras
• Atri
• Pulastya
• Pulaha
• Kratu

Aham sarvasya prabhava

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ahaṃ kṛtsnasya jagataḥ prabhavaḥ pralayastathā |

ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham ।

ahaṃ hi sarvayajñānāṃ bhōktā cha prabhurēva cha ।

ahaṃ kraturahaṃ yajñaḥ svadhāhamahamauṣadham ।

ahaṃ hi sarvayajñānāṃ bhōktā cha prabhurēva cha ।

ahamādirhi dēvānāṃ maharṣīṇāṃ cha sarvaśaḥ ॥

ahaṃ sarvasya prabhavō mattaḥ sarvaṃ pravartatē ।

ahamātmā guḍākēśa sarvabhūtāśayasthitaḥ ।
ahamādiścha madhyaṃ cha bhūtānāmanta ēva cha ॥ 

ahamēvākṣayaḥ kālō dhātāhaṃ viśvatōmukhaḥ ॥ 

ahaṃ vaiśvānarō bhūtvā prāṇināṃ dēhamāśritaḥ ।

ahaṃ tvā sarvapāpēbhyō mōkṣayiṣyāmi mā śuchaḥ ॥

sarfarosh RAMA KRISHNA AND VAMANA.

On completion of the ritual six seasons have passed by
and then in the twelfth month,
on the ninth day of Chaitra month [April–May,]
when the presiding deity of ruling star of the day is Aditi,
where the ruling star of day is Punarvasu (Nakshatra),
the asterism is in the ascendant and when five of the nine planets viz.,
Sun, Mars, Jupiter, Saturn and Venus are at their highest position,
when Jupiter with Moon is ascendant in Cancer and when day is advancing,
then Queen Kausalya gave birth to a son with all the divine attributes like
lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat
and who took birth to delight the Ikshwaku dynasty,
who is adored by all the worlds
and who is the greatly blessed epitome of Vishnu, namely Rama.

kausalyā śuśubhe tena putreṇa amita tejasā |
yathā vareṇa devānām aditiḥ vajra pāṇinā 

Kausalya shone forth with such a son whose resplendence is unlimited, as with lady Aditi who once stood out with her son Indra, the best one among gods.

By this configuration of stars the supreme merits of Rama are indicated. atra sa~Nvastara mukha uttaayaNa vasanta caitra maasa shukla pakSha deva nakShatra diva abhijit lagna puNya nakShatraad utkR^iShTa kaale karkaaTaka lagne uccasya graha pa~ncake guru candra yoge shrii raama utpattiH | tasya sarva utkR^iShTataam sakala kalyaaNa guNa abhiramataam sakala shiShTa aadraNiiya sampattim mahaa paraakramam ca suucitam |dharmaakuutam.

'Then there was the supremely auspicious hour that, with the constellation of Rohinî rising, was endowed with all qualities. All the stars and planets stood in a favourable position. There was peace all around, all the stars twinkled in the sky, and the cities, towns, pasturing grounds and mines were at their best. With the rivers crystal clear and the lakes beautiful with lotuses, with the flocks of birds and the swarms of bees sweetly singing their praise in the blooming forests, the breezes fragrant and free from dust blew with a gentle touch, while the fires of the brahmins burned steadily and undisturbed. The minds of the virtuous souls, who were oppressed by the Asura [Kamsa and his men], cleared up when in that situation the kettledrums resounded together to celebrate the birth of the Unborn One. The Kinnaras and Gandharvas [the excellent souls and the singers of heaven] sang, the Siddhas and Câranas [the perfected souls and the demigods] offered prayers and the Vidyâdhara women [the wives of the scientists] danced in great jubilation together with the Apsaras [the dancing girls of heaven].  The sages and the demigods joyously showered the finest flowers, and the clouds rumbled silently like the ocean waves, when, at the darkest hour of the night, Janârdana, the World's Well-wisher, appeared from the divine form of Devakî. Lord Vishnu, He who resides in the heart of everyone, manifested Himself in full, like the full moon rising in the east.  That wonderful child, with its lotus-like eyes and its four arms that held different weapons [and other attributes, like] a conch, a club and so on, was decorated with the S'rîvatsa mark, with the shining Kaustubha jewel around its neck, with yellow garments and with a beautiful hue like that of rain clouds. Vasudeva saw Him [the Lord] beautifully decorated sparkling with a with vaidûrya (tiger's eye) studded helmet, with rings in His ears, with luxuriant scattered locks of hair, with an exquisite belt around His waist, and with armlets and bracelets on His arms.  Ânakadundubhi was amazed to see the beautiful appearance of the Lord as his son. Overwhelmed by great jubilation he lost himself in dreams of holding a festival to the occasion of the descent of Krishna, a festivity where he would donate ten thousand cows to the brahmins.

Lord Narayana is born to Adithy and sage Kashyapa after Aditi took Payovrata to propitiate Lord Vishnu. As a result, Vishnu incarnates as Vamana and was born from Aditi and Kashyapa.

Lord narayana is born to additi and sage kashyapa after  additi diligent observance of payo vrata. Srimad bhagavatham describes  his appearance at the time of birth. He was born with four hands, holding the Conch, discus, mace and a Lotus flower. He was dark hued. He had a Lotus like face. He had earrings in his ears, the srivatsa could be seen on his chest. His arms were adorned with bangles. His shoulders had ornaments too. He had on his head a crown studded with gems. He had anklets on his feet. He was wearing the vanamala. The flowers in this garland attracted bees which were buzzing around the flowers. He also had the kaustuba. He was born in the month of sravana. The Murtha in which he was born is called abhijit the tithi was dwadasi. He was born during the waxing phase of the moon. Musical instruments were heard when he was born. Apsara danced gandhawas sang the kinnaras suparna garudra yakshas sages and devas all gathered in joy. Even as he was watched by additi and kasyapa  he assumed the form of a brahmachari sages performed upanayanam. Surya taught him the gayathri brihaspathy gave the sacred thread kasyapa gave the girdles known as maunji made of munja grass. The moon gave him the danda additi gave him the lion cloth brahma gave him the kamandala the sapta rishis gave him the darba grass kubera gave him the bikshu vessel.  Biksha was given to him by Uma devi. afyer which vamana did a Homa after clearing the place and placing the darba grass in the four corners  he  did samita Dana.

peer.deekh kar

 अंखियाॅ तो झैन परि, पंथ निहार निहार

जीव्या तो छाला पारया, राम पुकार पुकार।

प्रभु की राह देखते-देखते आॅंखें में काला झम्ई पड़ गया है और राम का नाम
पुकारते-पुकारते जीव मे छाला पड़ गया है। प्रभु तुम कब आओगे।</p>

Aakhiyan to jhain pari , panth nihar nihar
Jivya to chhala parya , Ram pukar pukar .

There has been darkness around my eyes continuously seeing your way
There has been blister in my tongue by indefinitely calling Ram.

अंखियाॅ प्रेम कसैया, जीन जाने दुखदै
राम सनेहि कारने, रो-रो रात बिताई।

राम के विरह में आॅंखे लाल हो गयी हैं। प्रभु तुम इसे आॅंख का रोग मत समझना
राम के प्रेम-स्नेह में पूरी रात रो-रो कर बीत रही है।

Aankhiya prem kasaiya , jin jane dukhdai
Ram sanehi karne , ro ro rat bitai .

The eyes have become red by continuously weeping , you donot think it the disease of the eyes
Because of the love of Ram , the night has been spent weeping continuously .

आये ना सकि हों तोहि पै, सकुन ना तुझे बुलाये
जियारा यों हि लेहुगे, बिराह तापै-तापै।

मैं तुम्हारे पास नहीं आ सकता और न हीं तुम्हें अपने पास बुला सकतर हुॅं।
क्या तुम मुझे अपने विरह में जलाकर मेरे प्राण लेलोगें?

Aaye na saki hon tohi pai , sakun na tujhe bulai
Jiyara yon hi lehuge , birah tapai tapai.

I cannot come to you neither I can call you near me
You will take my life with the heat of your separation .

राम नाम सुमिरन करै, सदगुरु पद निज ध्यान
आतम पूजा जीव दया लहै सो मुक्ति अमान।

जो राम का सुमिरन और सदगुरु के चरणों का ध्यान करता है,जो आत्मा से ईश्वर की
पूजा करता और जीवों पर दया भाव रखता है-उसे निश्चय हीं मुक्ति प्राप्त होती है।

Ram nam sumiran karai ,sadguru pad nij dhyan
Aatam puja jeev daya lahai so mukti aman .

One who remembers Ram,keep in mind the lotus feet of guru
One who worships in soul , kind to creatures is sure to get salvation. 

सहकामी सुमिरन करै पाबै उत्तम धाम
निहकामी सुमिरन करै पाबै अबिचल राम।

जो फल की आकांक्षा से प्रभु का स्मरण करता है उसे अति उत्तम फल प्राप्त होता है।
जो किसी इच्छा या आकांक्षा के बिना प्रभु का स्मरण करता है उसे आत्म साक्षातकार का लाभ मिलता है।

Sahkami sumiran karai pabai uttam dham
Nihkami sumiran karai pabai abichal Ram .

One who remembers God for fruit gets very good result
One who remembers without any desire gets self realisation .

वाद विवाद मत करो करु नित एक विचार
नाम सुमिर चित लायके, सब करनी मे सार।

बहस-विवाद व्यर्थ है। केवल प्रभु का सुमिरन करो।
पूरे चित एंव मनों योग से उनका नाम स्मरण करो। यह सभी कर्मों का सार है। </p>

Vad vivada mat karo karu nit ek vichar
Nam sumir chit layake , sab karni me sar .

Do not argue or discuss, think only one thing
Remember God with total devotion , the end of all doings.

कबीर सोयी पीर है जो जाने पर पीर
जो पर पीर ना जाने सो काफिर बेपीर।

कबीर के अनुसार जो दुसरों के तकलीफ-पीड़ा को जानता है वह संत है।
जो दूसरों के कष्ट-दुख को नहीं जानता है-वह काफिर है।

Kabir soyee peer hai jo jane par peer
Jo par peer na jane so kafir bepeer.

One who knows the distress of others is a saint
Those who do not know the suffering of others is an atheist.

कबीर वा दिन याद कर पग पर उपर तल शीश
मृत मंडल मे आय के विशरि गया जगदीश।

कबीर कहते है कि हमें वह दिन सदा याद रखनी चाहिये जब हमारा पैर उपर और सिर नीचे होगा।
इस नश्वर संसार में आकर हम सर्वशक्तिमान ईश्वर को भूल गये हैं।

Kabir wa din yad kar pag upar tal sheesh
Mrit mandal me aaye ke vishari gaya Jagdeesh.

Remember the day when the feet was up and head down
After coming in this mortal world you have forgotten the Lord.

पोथी पढ़ि पढ़ि जग मुआ पंडित भया ना कोय
ढ़ाई आखर प्रेम का पढ़ै सो पंडित होय।

संसार में लोग धर्म की पोथी पढ़ते-पढ़ते मृतप्राय हैं पर पंडित कोई नहीं हो सका।
जो व्यक्ति प्रेम का ढ़ाई अक्षर मनन कर लिया-वह वास्तविक पंडित यानि ईश्वर तत्व का जानकार है।

Pothi padhi padhi jag mua pandit bhaya na koi
Dhai aakhar prem ka padhai so pandit hoye .

The world has perished by reading scriptures continuously
One who reads two and half letters of love is the real scholar. 

सच बराबर तप नही झूठ बराबर पाप
जाके हृदय संच है, ताके हृदय आप।

सत्य का पालन सबसे बड़ी तपस्या है। झूठ से बढ़ कर कोई पाप नहीं।
जिसके हृदय में सत्य का वास है-प्रभु उसके हृदय में निवास करते हैं।

Sanch barabar tap nahi jhuth barabar paap
Jake hirday sanch hai , take hirday aap .

Truth is the greatest penance, falsehood is the biggest impiety
If there is truth in the heart , the God lives in such heart .

जहां दया वहां धरम है, जहां लोभ तहां पाप
जहां क्रोध तहां काल है, जहां क्षमा तहां आप।

जहाॅं दया है वहाॅं धर्म है। जहाॅं लोभ लालच है वहाॅं पाप है। जहाॅं क्रोध है
वहाॅं काल या मृत्यु है। जहाॅं क्षमा है वहाॅं साक्षात प्रभु का वास है।

Jahan daya waha dharm hai , jahan lov tahan pap
Jahan krowdh tahan kal hai , jahan kshma tahan aap .

Where there is compassion there is Virtue,where there is lust there is .impiety.
Where there is anger, there is death.
Where there is forgiveness , there is God .

गुरु गोविंद दोनों खरे काके लागूं पांव
बलिहारी गुरु आपने गोविंद दियो बतायें।

कबीर गुरु की महिमा का वर्णन करते हैं। गुरु और भगवान दोनों खड़े हैं
कबीर दुविधा में है कि किसे चरण स्पर्श करु।गुरु को धन्यवाद कि उसने ईश्वर की महानता बतायी। </p>

Guru govind dono khare kake lagu pawn
Balihari guru aapne govind diyo batayen

The teacher and the God both are standing. Whose blessings should I seek ?
It is the greatness of guru who instructed me to bow down to the greatness of the God.

चाह मिटी चिंता मिटी मनवा बेपरवाह
जिसको कछू नहीं चाहीये वाही शाहंशाह।

इच्छायें ही सभी कष्टों की जड़ है। जिसकी इच्छा समाप्त है उसकी सारी चिन्तायें भी दूर हो गई है
तथा उसका मन भी उल्लासपूर्ण हो जाता है। जिसे कुछभी इच्छा नहीं है वस्तुतः वही इस संसार का राजा है।</p>

Chah miti chinta miti manwa beparwah
Jisko kutchh nahi chahiye wahi shahanshah .</p>

Desires have vanished , all my troubles are gone and I have become carefree .
One who does not need anything is really the king of kings .

कहत कबीर सुनहु रे लोई
हरि बिन राखनहार ना कोई।

कबीर के प्रारंभिक शिष्यों में लोई एक थे। कबीर कहते है कि ओ लोई सुनों।
ईश्वर के बिना कोई तुम्हारा पालन और रक्षा नहीं कर सकता। एकमात्र उसी पर भरोसा करो। </p>

Kahat Kabir sunahu re loi
Hari bin rakhanhar na koi

Kabir says O Loi , hear me
None can protect you except God .

बूड़ा बंश कबीर का उपजा पूत कमाल
हरि का सुमिरन छोरि के, घर ले आया माल।

कमाल संभवतः कबीर के पुत्र थे। कबीर दुखी हैं कि कमाल ईश्वर का स्मरण छोड़कर
घर में रुपये पैसे लाने की चिंता में लग गया है। इससे तो उनके वंश-खानदान का विनाश हो जायेगा। </p>

Bura bansh Kabir ka upja poot kamaal
Hari ka sumiran chhori ke , ghar le aaya maal .

The lineage of Kabir has gone worse with the birth of son Kamal
Leaving the remembrance of God , has brought home the money . 

कबिरा खड़ा बजार मे,सबकी मांगे खैर
ना काहू से दोस्ती, ना का

हु से बैर।

दुनिया के भीड़ रुपी बाजार में सबके लिये कबीर शुभेच्छा मांगते हैं।
वे न किसी विशेष के लिये मित्रता और नहीं किसी से दुश्मनी की इच्छा रखते है ।
ईश्वर प्राप्ति हेतु सब के लिये समत्व भाव रखना आवश्यक है।

Kabira khara bajar me , sabki mange khair
Na kahu se dosti , na kahu se bair .

Kabir standing in the market asks good wishes for all
He does not wish friendship nor enimity with anyone .

म नाम की लूट है, लूट सके सो लूट
अंत काल पछतायेगा, जब प्रान जायेगा छूट।

ईश्वर का भजन अत्यंत सुगम है। राम नाम जितना लूटा जाये-हमें अवश्य लूटना चाहिये।
मृत्यु के समय राम नाम नहीं ले पाने से अत्यंत दुख होगा।

Ram nam ki loot hai ,loot sakai so loot
Aant kal pachhtayega ,jab pran jayega chhoot .

There is loot for the name of Ram , you plunder as much as you can
You will repent at the last moment ,when the life will vanish . 

राम रहीमा ऐक है, नाम धराया दोई
कहे कबीर दो नाम सूनि, भरम परो मत कोई।

राम और रहीम एक ही ईश्वर के दो नाम दिये गये हैं। कबीर कहते हैं कि ये दो नाम सुनकर
हमें किसी प्रकार का भ्रम नहीं होना चाहिये । कबीर धर्मिक एकता के पक्षधर थे।

Ram Rahima ek hai ,nam dharaya doye
Kahe Kabira do nam suni , bharam paro mati koye .

Ram and Rahim are one, only two names have been given
Kabir says hearing two names ,none should be mistaken .

नहाय धोयै क्या भया जो मन मैल ना जाय
मीन सदा जल मे रहे, धोये बास ना जाय।

नहाने धोने से क्या लाभ यदि मन का मैल दूर नहीं हो पाया। मछली तो हमेशा जल में ही रहती है
किंतु उसका दुर्गन्ध दूर नहीं हो पाता। कबीर मनो विकारों को दूर करने पर बल देते हैं।

Nahaye dhoye kya bhaya jo man mail na jaye
Meen sada jal me rahe , dhoye bash na jaye .

What good is bathing and washing , if the mind does not become clean .
Fish always remain in water , still it smells bad .

मन मैला तन उजरा बगुला कपटी अंग
तासौ तो कौआ भला, तन मन एक ही अंग।

यदि मन में मैला हो परंतु शरीर उजला हो जैसे की बगुला का शरीर छलावा
या कपटी होता है तो उससे तो अच्छा कौआ है जिसका मन और शरीर एक समान होता है।

Man maila tan ujara bagula kapti ang
Tason to kauwa bhala , tan man ekahi ang .

Mind is dirty and body is white like a cunning heron
A crow is better than the heron if its mind and body are same .

जाति जुलाहा क्या करै, हृदय बसय गूपाल
कबीर रमैया कंठ मिाहि चुकहि सब जंजाल।

किसी की जाति से क्या अर्थ है। जुलाहा जाति से क्या मतलव जब हृदय में भगवान का निवास है।
कबीर की वाणी राम के सत्संग में रहने से हीं उनके सारे सांसारिक झंझटों का अंत हो जाता है।

Jati julaha kya kare , hirday basay Gupal
Kabir Ramaiya kanth mihi , chukahi sab janjal .

What is if I am weaver by cast, the God resides in my heart.
The voice of Kabir has met Ram, all the troubles are gone .

पापी भगति ना पावै हरि पूजा ना सुहाय
मक्खी चंदन परहरै, जहां बिगध तहां जाय।

एक पापी व्यक्ति को ईश्वर की भक्ति अच्छी नहीं लगती है। उसे परमात्मा की पूजा भी नहीं सुहाती है।
मक्खी कभी भी चंदन पर नहीं बैठती है। जहाॅं दुर्गध होता है-वहीं मक्खी चली जाती है।

Papi bhagati na pabai Hari puja na suhai
Makhi chandan parharai , jahan bigadh tahan jai .

An impious does not get devotion, does not like God;s prayer .
A fly will not sit on sandalwood ,will go where there is foul smell .

हार जलै जुई लाकड़ी केश जलै जूई घास
सब तन जलता देखि करि, भया कबीर उदास।

यह मानव शरीर लकड़ी की भांति और केश घास की तरह जल जाता है।
संपूर्ण शरीर को जलता देख कबीर उदास हो जाता हैं। मानव तन की क्षण भंगुरता से कबीर शिक्षा ग्रहण करने पर बल देते हैं।

Har jalai jui lakri kesh jalai jui ghas
Sab tan jalta dekhi kari , bhaya Kabir udas .

The body burns like wood and the hair like grass
After viewing the whole body burning , Kabir becomes sad .

गंगा तीर जु घर करहि पीवहि निरमल नीर
बिन हरि भगति ना मुक्ति होई, युॅं कहि रमे कबीर।

गंगा के किनारे घर बनाकर बसने और गंगा का पवित्र जल पीने से क्या होगा।
बिना प्रभु की भक्ति के मुक्ति संभव नहीं है। यह कबीर का दृढ़ विश्वास है।

Ganga teer ju ghar karahi ,peebahi nirmal neer
Binu Hari bhagati na mukti hoyee youn kahi rame Kabir .

What is if one lives at the bank of Ganges and drinks pure Ganga water .
There is no salvation without devotion to God ,says Kabir

कबीर तासै प्रीति करि जाको ठाकुर राम
पंड़ित राजई भूपती आबहि कौने काम।

कबीर का मत है कि उन लोगों से प्रेम करें जिनके मालिक राम हैं।
तुम्हें पंडित,ज्ञानी राजा या दुनिया के शक्तिशाली लोगों से क्या काम है।
कबीर प्रभुु भक्तों की संगति पर बल देते हैं।

Kabir tasai priti kari jako thakur Ram
Pandit rajai bhupati aabahi kaune kam .

Kabir says love him whose master is Ram
You have no need with knowledgeble king or the master of the world .

नर नारी सब नरक है, जब लग देह सकाम
कहै कबीर ते राम के जो सूमिरै निहकाम।</p>

सभी नर-नारी नरक में हैं जबतक वे सकाम शरीर में हैं।
कबीर कहते हैं कि वे राम की शरण में हैं जो उनका निष्काम सुमिरन करता है।

Nar nari sab narak hai jab lag deh sakam
Kahai Kabir te Ram ke jo sumirai nihkam .

Men women are all hell so long the body is lustful
Kabir says He belongs to Ram who remembers without lust or desire.