Meditate on Hari at (every) breath and morsel!
Love is produced in the heart of those disciples, whose prayer is (for) the name of Hari.
1 ^rf^T Hfe* 3Tf3" signifying here salvation (final emancipation).
which is also frequently assimilated to Hlf^f panti, or, with elision of the nasal, to pat, fem.). The derivation which Molesworth assigns in his Maratlri Dictionary to *qjrT (see under 5(Tff TJTcT) is therefore a mistake; for TfTff, falling, is always masculine* 8 *}<c<* 3lfk > i" servantship, i.e. in the state of being a servant or worshipper. 4 37f*T = on account of the rhyme, 3T1j being masculine.
SIRI BAG, VAR I. II.
Om! By the favour of the true Guru!
SIEI £AG, VAK; MAHALA IY. With Sidles.1 I.
Slok I.; mahala III. Amongst the Bags is the Sri Rag; if (one) bestow love on the True one: Hari, the True one always dwells in his heart, whose wisdom is immovable and boundless.2 The priceless jewel is obtained (by him, who) reflects on the word (instruction) of the Guru. His tongue is true, his heart is true, true is his body and form. Nanak (says): by serving the true Guru there is always true traffic (made).
Slok II.; mahala III. Other pangs of separation are all deception,3 as long as there is no love to the Lord. This (human) mind is deluded by the Maya, there is no (proper) seeing nor hearing. Without the sight of the husband love is not produced, what will the blind do?
0 BTanak, by whom the eyes are taken, that True one gives (them again).
Pauri.
v Hari alone is the creator, there is only, only the court of Hari (as refuge). The order of Hari alone is (executed), keep the One Hari in thy mind! Without that Hari there is no one, who removes fear, error and dread. Praise that Hari, who keeps thee abroad and at home.
To whom Hari becomes merciful, be, muttering: Hari! crosses the difficult existence.
II.
Slok I.; mahala I. They are the gifts of the Lord; what will prevail with him?4 Some, being awake, do not obtain them, some, having fallen asleep, he raises.
Slok II.; mahala I.
Sincerity and contentment is the viaticum of the sincere ones, patience that of the angels.
1 shall obtain a sight of the Perfect one, (but) there is no place for the foolish.
Pauri.
Thou thyself, having created all creation, hast put it into its (several) work.5 Thou thyself, seeing thy own greatness, art happy.
1 Var is in the Granth a peculiar kind of poetical composition, every piece consisting of two or three Sloks and one Pauri. In one Var are often Sloks and Pauri belonging to different authors, so that the whole is an eclectic, artificial collection.
2 This refers to Hari. * 8 VT5> s.f. deception, shortened from in^ll (= V^ffO? But it seems better to derive T\J3 (as s.m.) from \JTf^nf j running, worldly activity = JHf^f. In the same sense m<£3 is also used in the Granth.
4 flWT f3T 75Tfe> literally: what goes with him? Who can say anything to him, or compel him to give anything?
5 The sense is: thou hast created every creature and assigned to them their several occupations.
SIKI RAG, VAR III. IV.
0 Hari, without thee there is nothing, thou art the true Lord. Thou thyself art existing in all places.
Meditate on that Hari, 0 ye saints, who gives final emancipation.
III.
Slolc I.; mahala I.
Castes are (but) raillery and names are (but) raillery. Upon all living creatures is one shade (of ignorance). If one call himself good: 0 Nanak, it will then be known afterwards,1 when he obtains honour in the account.
Sloh II.; mahala II.
After death it is gone to the presence of that beloved, with whom there was love (in this world). Life in (this) world is a misery, after that (comes the right) life.
Pauri.
By thyself the earth is made, moon and sun are two lamps (in it). Fourteen shops * are made by thee, (in which) traffic is carried on.3 To some Hari gives profit, who have become disciples. Those death does not enter, who have drunk the true nectars.
They are themselves emancipated (from existence) with their family, and after them the whole world is released, IV.
Slolc I.; mahala I.
Having exerted his power He has taken a form of appearance.4 He who reflects on (that) time, becomes (his) servant.
(His) power is (visible), (his) value (man) does not obtain (find out).
When he obtains (his) value, it cannot be told.
(One) may reflect on the law.6 Without understanding (the truth) how shall he cross over?
(Who) practises sincerity and bows down (to him), he accomplishes (his) heart's purpose. Wherever I see, there He is present.
Slolc II.; mahala III.
By the Guru's natural disposition (or favour) the bridegroom is obtained, (who) is neither near nor far.
0 Nanak, the true Guru is then met with, when the heart remains in his presence.
2 xJlfd vT?> fourteen shops = fourteen worlds, seven above and seven below.
4 It is more suitable to the context to take ^fWfT for the Sansk. p. p. ^f|jcf, dressed in, having taken a form of appearance; the subject is the Supreme (not man).
5 1t§ W&frHfS (genitive dependent on 41^ Id) = *TTT = cj-t and *rafoff? = C^jJ^, the Muhammadan law; in PanjabI is feminine, in Hindustani masc.
SIRI RAG, VAR V. VI.
Pauri.
In the seven insular continents, the seven oceans, the nine regions (of the earth), the four Vedss, the eighteen Puranas: # In all, thou, 0 Hari, art abiding, in all (thy) decree, 0 Hari, is (working). All creatures are meditating on thee, 0 Hari, holding the bow in hand! I am a sacrifice for those disciples, who adore Hari. Thou thyself art abiding (everywhere), doing strange 1 wonders.
Y.
Slok I. j mahala III. Why is pen and inkstand called for? Write in (thy) heart!
If thou always remainest in the love of the Lord^ (thy) love will never break down. Pen and inkstand will pass away, and what is written will pass away with (them). 0 Nanak, that love to the bridegroom will not pass away, which from the beginning the True one has instilled (into the heart).
Slok II.; mahala III.
What is visible (comes into sight), does not go with, let one ascertain 2 and see it. By the true Guru the True one is made fast (established in him, who) directs his thoughts continually to the True one.
0 Mnak, from the word (of the Guru) the True one is (known),3 by destiny he falls into the lap.
Pauri.
Thou, 0 Hari, alone art inside and outside, thou knowest the secret (of the heart).
What is done, that Hari is knowing, 0 my heart, keep Hari in mind!
He is afraid, who commits sin, the righteous one is happy.
Thou art true, thou thyself art justice, why should the true one be afraid?* 0 Nanak, those, who have known the True one, are united with the True one.
VI.
Slok I.; mahala III.
May the pen be burnt, the ink in the inkstands, may the paper also be burnt!
May the writer be consumed, by whom other love (or duality) is written.
0 Nanak, what is originally written, must be earned, anything else cannot be done.
Slok II.; mahala III.
Other reading is falsehood, other speaking is falsehood,5 love to the Maya (is falsehood).
0 Nanak, without the name no one becomes firm, reading and reading (anything else but the name) he becomes wretched.
1 1%sJI<AI Adj. strange, wonderful (Sansk. f%^J^«T).
2 f^0MTfST having measured it through, = having ascertained it,- from f<J G tfT Q cM = fW^mTTT (Sansk. feWR^).
3 The words: JTEPT^ ^ could also be translated: in the word (of the Guru) is the True one.
5 The sense is: reading and uttering anything but the name of Hari is falsehood=useless.
SIRI RAG, VAR VIL VIII.
Pauri.
Great is the greatness of Hari, the praising of Hari, Hari (is great).1 Great is the greatness of Hari, who judges on religious actions.
Great is the greatness of Hari, whose is the fruit of the creatures.3 Great is the greatness of Hari, who does not hear the words of the slanderer.
Great is the greatness of Hari, who is giving gifts without being asked.3 VII.
Slok I.; maliala III.
Practising egotism {i.e. saying I, I) the whole (creation or world) has died; with no one (goes) his wealth.
By second love (or duality) pain is received, the whole (world) is overpowered by death. 0 Nanak, the disciples are saved by remembering the true name.
Slok II.; mahala I.
In words we are good, in conduct bad.
In the heart we are impure and black, outside we (are) white. Let us emulate those, 0 sisters, who, standing serve the gate (of Hari)! (Who) are in love with (their) Lord, they enjoy pleasures in comfort. Whilst there is strength (in us) shall we remain powerless and wretched? 0 Nanak, (our) human birth is successful, if we join their company.
Pauri.
Pauri.
Thou thyself art the water, thou thyself art the fish, thou thyself art the net. Thou thyself art moving about the net, thou thyself art therein the sebal.4 Thou thyself art the lotus uncontaminated in water a hundred cubits deep.6 Thou thyself art procuring final emancipation, having sported one moment (or) twenty-five minutes.6 0 Hari, without thee there is nothing; having seen (this) from the word of the Guru (I am) happy.
Slok I.; mahala III.
She who does not know the order (of Hari), weeps (= will weep) much. She who is alarmed in her heart, does not sleep. The woman, that walks after the will of her Lord: 1 It might also be translated: Hari is praising Hari, of) A being taken as a verbal adjective.
2 i.e. who is awarding retribution to the creatures, according to their works.
3 Literally: unasked for is the gift of God (read: SFT).
* +jfc||&> Sansk. ^^T^T, name of an aquatic plant, the root of which is esculent. It is used as a bait for fish, as it appears.
5 The Sikh Granthis explain *)uqi by water and as an adjective signifying deep. But we cannot detect any etymology for either meaniug. Iju qi is apparently an adjective signifying: containing a hundred cubits (TTfcf); JR£T35 is very likely the Sansk. ^V^fT^T water. This explanation would suit very well the context.
6 The form of existence, a creature goes through, before its absorption into the Supreme (*Tc?f3), is called the sportf frolics of Hari. Hari has his sport in or with the creature.
SIRI RAG, VAR IX.
Is called with honour to the court and palace.
0 Nanak, hy destiny this wisdom is obtained.
By the favour of the Guru she is absorbed in the True one.
0 fleshly-minded one, destitute of the name, be not led astray, having seen the colour of the saffron-flower!
Its colour (lasts) only a few days, its value is nothing.
The fools and blockheads, who cling to another (but Hari), are consumed and die. Having fallen like worms into ordure, they are again and again consumed.
0 Nanak, those, who are attached to the name, are joyful by the natural good disposition of the Guru.
From the devotees the colour does not go off, easily they remain absorbed.
Pauri.
The whole creation ' is produced by thee, by thyself the daily bread is prepared. Some eat practising fraud and deceit, falsehood and lies are emitted from their mouth. What is pleasing to thee, that thou dost, by thyself they are applied to that work. Some he has instructed 1 in truth, to them he has given inexhaustible store-rooms. Who eat, thinking of Hari, to them it is profitable, the hand of the thoughtless ( = who do not think of him) is beaten.
IX.
Slok I.; mahala III.
Beading and reading the Pandit explains the Veda, (but) the infatuation of the Maya lulls him to sleep.
By reason of second love (duality) the name of Hari is forgotten, the foolish heart incurs punishment. He never thinks of him, who has given soul and body, who prepares and gives the daily bread. The noose of Yama is not cut off (his) neck, again and again he comes and goes. The blind fleshly-minded one does not see anything, he earns what is written before (for him). By a full (perfect) destiny the true Guru is found, the comfort- giving name comes and dwells in the heart.
Comfort he (i.e. the disciple) enjoys, comfort he puts on (as clothes), in comfort, comfort he passes his time.
May not that name be forgotten by Nanak2 from his mind, by which he obtains lustre at the true gate!
Slok II.; mahala III.
By serving the true Guru comfort is obtained, the true name, the vessel of (all) qualities. (Who) has known his own self by the instruction of the Guru, (to him) the name of Eama is manifest.
He is acquiring the perfectly True one, greatness is with the great.
Soul and body, all is his; offer praise and supplication (to him)!
Who is praising him by the true word (of the Guru), he dwells in full comfort.
1 The subject is here changed at once; he is = Hari.
2 Nanak might also be taken as Vocative, and then the translation would be: may not (by the disciple) that name be forgotten, etc.!
SIRI RAG, VAR X. XL (Though) in the heart be silent repetition (of the Vedas, etc.), austerity and continence, he has lived in misery without the name (of Hari).
Prom the instruction of the Guru the name is obtained, the fleshly-minded one is ruined by spiritual blindness.
As it pleases thee, so keep me! Nanak is thy slave.
Paurl.
Every one is thine, thou art every one's, thou art the capital stock of all. All are begging from thee, continually making supplication.
To whom thou givest, he obtains everything; from some thou art far, to some (thou art) near. Without thee there is no place, from which (anything) might be asked; may some one ascertain this in his mind!
All are praising thee, at (thy) gate thou makest manifest the disciples.
X.
Slok I.; mahald III.
The Pandit, reading and reading cries aloud, (but in him is) the infatuation of the Maya and love (to her).
In his heart he does not know Brahm, in his mind he is foolish and ignorant.
In duality (other love) he instructs the world, he does not understand the (right) consideration,1 Uselessly his human birth is wasted, having died he is born again and again.
Sidle II.; mahald III.
By whom the true Guru is served, by them the name is obtained; (who) reflects, he comprehends (this).
Tranquillity and comfort always dwell in the mind, crying and screaming ceases. (Whose) own self consumes itself, (his) heart becomes pure, (if) he reflect on the words of the Guru. 0 Nanak, those are emancipated, who are attached to the word (of the Guru), on account of (their) love to Hari.
Paurl.
The service of Hari is fruitful, the disciple he ( — Hari) receives.
To whom Hari is pleasing, with him the Guru falls in, he meditates on the name of Hari. From the word of the Guru Hari is obtained, Hari brings him (= the disciple) across. By the obstinacy of his mind no one has obtained him, go and ask the Yedas! 0 INanak, he performs the service of Hari, whom Hari puts into (it).2 XI.
Slok I.; mahald III.
0 Nanak, he is a hero and great warrior, who has destroyed from within wicked egotism. The disciple, praising the name, has adorned his human birth.
He himself has always become emancipated and all his family (too) is saved (by him). They obtain honour at the true gate, (to whom) the name is dear.
1 The sense is: he does not know nor comprehend that there is (properly) no dutriity.
2 f^PR UfcJ S5Tftr; S*TfS be puts into it, i.e. the service; W\f2 «s part. p. conj. of 3nQ<ai.
SIRI RAG, VAR XII.
The fleshly-minded one dies in egotism, his death is spoiled.1 In all his (= Hari's) order is current, what will the helpless creature do? Clinging to another the Lord is fojigotten (by him) from his own self (= mind). 0 Nanak, without the name all is pain, comfort is forgotten!
Slofc II.; mahala III.
(In whom) by the perfect Guru the name is made firm, from their heart doubt is removed. The name of Kama, the praise of Hari is sung (by them), light is made and the road is shown (to them).
Having destroyed egotism devout meditation on the One has sprung up, in (their) heart the name is fixed.
The disciple of the Guru Yama cannot overpower, he is absorbed in the true name. In all the creator himself is abiding, who pleases (to him), he is put into (his) name. If humble Nanak takes the name, then he lives, without the name he dies in a moment.2 Pauri.
"Who is admitted' to the court of Hari, is admitted to all courts. "Where he goes, there he is honoured, by seeing his face every sinner is saved. Within him is the treasure of the name, by the name he is much exalted.3 The name should be worshipped, the name should be minded, by the name all sins are removed. By whom the name is meditated upon with one mind and one thought, they remain firm in the world.
XII.
Slok I.; mahala III. The self-deity * is worshipped by the innate good disposition of the Guru.
"When the spirit becomes conscious of the Spirit (within),5 then intimacy (intercourse) in the house (= body) takes place (between the two).
The spirit becomes immovable and does naturally not shake by faith in the Guru.
"Without the Guru composure does not come,6 the filth of covetousness does not depart from within.
In (whose) heart the name of Hari dwells one moment, he bathes at all the sixty-eight Tlrthas.7 Filth does not stick to the true one, dirt sticks (to man) by duality.
(The dirt) though washed off, does not go off, if he bathe at the sixty-eight Tlrthas.
The fleshly-minded one does (religious) works out of egotism and earns (from them) all sorts of pains.
0 Nanak, the dirty (= sinful) one becomes then bright, when he is absorbed in the true Guru.
1 *T<J^ f^cJMfW*HT his dying or death is spoiled, damaged; the sense is: by his death he is not absorbed into the Supreme, and his death is therefore not fruitful to him, but a damage.
2 iTlfSW on account of the rhyme (3*TfgnfT)> instead of iffis yUf& or tTT§- 3 "Md^fdW on account of the rhyme: IfdCcd or XTcFSUT (Sansk. T\WK) much exalted; foremost.
4 IKT5rHT God, who is identical with >HT3^n, the spirit or soul of man.
a The sense is: when the spirit gets * knowledge of the spirit ( = the Supreme Spirit), i.e. when man becomes conscious that he himself is the Supreme Spirit.
6 JTTJtT> as explained on p. 94 note 1, composure, ease of mind, which is not acquired without the instruction of the Guru.
7 i.e. it is equal to bathing at all the sixty-eight Tlrthas.
SIRI RAG, VAR XIII.
Slok II.; mahala III. If the fleshly-minded men are admonished, will they ever take it to heart?
The fleshly-minded one though united is not united (with the Supreme),1 he walks as his lot has fallen.
Contemplative devotion and (worldly) activity are the two ways (of men),2 according to the order (of Hari) they (i.e. men) do (their) work.
The disciple destroys his own mind, applying the touchstone of the word (of the Guru) (to it).
Eveu with (his) mind he has a quarrel, even with his mind he holds a Pancayat, even in his mind he is reconciled.
What his heart desires, that he obtains by his love to the true word (of the Guru). The nectar of the name is always enjoyed (by him), the disciple does (good) works. He who fights with others but his (own) mind, will go, having wasted his human birth. The fleshly-minded one is defeated by the obstinacy of his mind, he works falsehood and lies. He who overcomes his mind by the favour of the Guru, applies devout meditation on Hari. 0 Nanak, the follower of the Guru works truth, the fleshly-minded one comes and goes.
Pauri.
Hear, 0 holy men of Hari, 0 brother, the word of Hari, the true Guru!
On whose face and forehead (this) destiny may be from the beginning, that man receives it and keeps it in his heart.
The nectar-like word of Hari is the best and highest, from the word of the Guru it is easily tasted.
By that light is made, the darkness is extinguished, as by the sun the night is dispersed.3 The unseen, the imperceptible, the invisible, the spotless (Supreme) is seen by the eyes of the disciple.
Slok I.; mahala III. Those who serve their own Guru, bring their head into account.4 Having removed from within their own self, they continually apply deep meditation on the True one.
Who have not served the true Guru, they have uselessly wasted their human birth. 0 Nanak, what is pleasing to him {i.e. Hari), that he does, nothing can be said.
Slok II.; mahala III. The (human) mind is encircled by passions and does the work of (its) passions. The ignorant, who worship in second love (or duality), are punished at the threshold (of Hari). Though the self-deity be worshipped, without the true Guru understanding is not obtained.5 Silent recitation, austerity, continence — (this) is the will of the true Guru, by destiny they fall into the lap.
0 Nanak, (though) they perform service (to him and make) reflection — he who pleases Hari, is accepted.
1 The sense is: though one attempt to unite him with the Supreme, he is not united, he does not blend with.
2 fe><£ (=^RT) contemplation, meditation (without any regard to the prescribed works) and s.m. (=^nf^fT) busy, stirring or running, worldly, active life, corresponding to fM^flT and H jprl respectively.
a Qdltft* on account of the rhyme (^Ttft) = fetPft- 4 S^f tt'lQat to bring into account, i.e. before Hari, to make worthy,- acceptable.
5 VTfe=tf£or V%.
SIRI RAG, VAR XIV.
Pauri.
Mutter the name of Hari, Hari, 0 my heart, by which always, day and night, comfort is brought about. Mutter the name of Hari, Hari, Oiany heart, by the remembrance of which all sins and vices go off.1 Mutter the name of Hari, Hari, 0 my heart, by which poverty and all pain of hunger cease. Mutter the name of Hari, 0 my heart, the disciples show (bestow) their love with (their) mouth. On which mouth the lot is written from the beginning by the true Hari, by that mouth he (Hari) causes the name to be recited.
XIY.
Slok I.; mahala III.
Who have not served the true Guru nor reflected on the word (of the Guru). Into (their) heart divine knowledge has not come, they are corpses in the world. The round of the eighty-four lakhs (of forms of existence) is allotted to them, they die and are born (again) and become wretched.
He does service to the true Guru, whom he (Hari) himself causes to do so.
In the true Guru is the treasure of the name, by destiny it is obtained.
Who are attached to the true word of the Guru, by them always true meditation is made.
0 Nanak, whom he unites (with himself), he is not separated (again), he is easily absorbed (in him).
Slok II.; mahala III.
He is a worshipper of Bhagavan, who knows Bhagavan.
(Who) by the favour of the Guru knows his own self.
(Who) restrains (his) running (mind) and brings (it) into one house.
(Who) whilst living dies and praises the name.
Such a worshipper of Bhagavan will become very great.
0 Nanak, he is (or will be) absorbed in the True one.
Slok III.; mahala III.
He is called a BhagautI, (but) in his heart is hypocrisy. By hypocrisy he never obtains the Supreme Brahm. Who calumniates another, heaps up filth within (himself).
Though he wash off the dirt on the outside, the defilement of the mind does not go off. He disputes with the society of the saints.
Day by day he is afflicted and absorbed in second love (= duality). He does not remember the name of Hari, (but) does much work. What is written before, that cannot be effaced.
0 Nanak, without the true Guru being served be does not obtain final emancipation.
Pauri.
By whom the true Guru is meditated upon, they do not sleep in distress (fretting).2 By whom the true Guru is meditated upon, they are fully satiated.
1 j\ similarly the following ^ftT rTf^^*^ TfTT^> w\ \ 3\ = *>*\ l3 > ^TVTTt = tTVT^ (honorific plural, referred to Hari). When the first rhyme (TT3^) is once put down, the following final nouns are often violently pressed into it, though they become thereby quite disfigured and unintelligible.
2 The words 5?faA*l<£lJl must thus be divided: ^ srfW ^ H^TCft; <H<Slvft = J?^ftT (rhyming with the following nfUnxft)* they do not sleeP in distress or fretting; of?fAl, u.w. to be distressed, to fret, SindM ^FglJ or Sfi£X!r. I* would lead me too far, to refute all the false interpretations of the Sikh Granthis, which they put on this passage, SIRI RAG, VAR XV. XVI.
By whom the true Guru is meditated upon, they are not afraid of Yam a. To whom Hari has become merciful, they fall down at the feet of the true Guru. > Their faces are bright here and there, dressed (in a dress of honour) they go to the court of Hari.
XV.
Slok I.; mahala II. The head, that does not bow down to the Lord, should be thrown down. The chest, in which there are no pangs of love (to Hari), burn that!
Slok II.; mahala V.
From the beginning, 0 Mnak, I have gone astray; again and again I was born and died. Mistaking it for musk, I fell into a stinking puddle.
Pauri.
The name of that Hari should be meditated upon, 0 my heart, who executes his order above all. The name of that Hari should be silently recited, 0 my heart, who at the end-time releases (from individual existence).
The name of that Hari should be silently recited, 0 my heart, who removes the thirst of the heart and all hunger.
Those disciples are very fortunate, by whom the name is silently repeated; all their wicked slanderers fall down at their feet.
0 Kanak, adore the name! by the name all are brought before thee and caused to bow down (to thee)!
XVI.
Slok I.; mahala III.
The ugly, ill-tempered (woman), of a false and lying heart, makes disguises.
She does not walk after the will of her husband, the ignorant (woman) commands.
She who walks after the will of the Guru, is putting a stop to all pains.
What is written, cannot be effaced, what is written from the beginning by the creator.
She entrusts soul and body to her husband, (who) puts her affection on the word (of the Guru).
"Without the name he (Hari) is not obtained by any one, see and reflect in (thy) heart!
Nanak (says): She is beautiful and endowed with graces, who is enjoyed by the creator.
Slok II.; mahala III.
The infatuation of the Maya is darkness, neither this nor that side of it (== the world) is seen. The fleshly-minded are ignorant and fall into great pain, they are drowned, having forgotten the name of Hari.
Having risen early they do much work, (but their) affection is in duality. Those who serve their own Guru, cross the water of existence.
0 Nanak, the disciples are absorbed in the True one, by keeping the true name in their breast.
Pauri.
Hari is omnipresent in water, earth and on the surface of the earth, there is none other. Hari himself being seated administers justice, all false ones he beats and casts out.1 1 for the sake of the rhyme (^fg), instead of sir! RAG, VAR XVII. XVIII.
To the true (righteous) he gives greatness (honour), by Hari equity is practised. All praise Hari, by whom the poor and helpless are protected. The righteous axe applauded by hi«a and the sinners punished.
XVIL Slok I.; mahala III.
The self-willed, dirty woman has evil-boding qualities and is a bad woman.
She has given up her own beloved (= husband) in her house and is in love with another man.
Her thirst never ceases, she cries out for water.
0 Nanak, without the name she is deformed and ugly and abandoned by (her) husband.
SIoJc II.; mahala III.
She who is attached to the word (of the Guru), is a happy, married woman by (her) love and affection to the Guru.
Her own husband she always delights by true love and affection. She is a very beautiful, handsome and graceful woman.
0 Nanak, by the name she is a happy married woman and united (with himself) by him, who is uniting.
Pauri.
0 Hari, all praise thee, by whom the ensnared are loosened. 0 Hari, all bow down to thee, by whom they are preserved from sin. 0 Hari, thou art the hope of the lowly, thou, 0 Hari, art stronger than the strong! The proud are beaten and caused to bow down by Hari, the foolish self-willed (men) are subjected (by him).
Hari gives greatness to the devotees, to the poor and helpless.
XYIII. Slok I.
Who walks after the will of the true Guru, his greatness will be great. In whose heart the high name of Hari dwells, him nobody can annihilate. On whom he bestows his own mercy, he obtains it (the name) by destiny..
Nanak (says): the causality is in the power of the creator; some disciple comprehends (the truth).
Slok II.
0 Mnak, by whom the name of Hari is adored, they are daily (engaged) in a continual meditation on Hari.
The Maya is the servant of the Lord, (therefore) she does work before them.2 By the perfect (every thing)3 is made perfect, by his order he is settling (it).
Those who have comprehended (this) by the favour of the Guru, have obtained the gate of salvation. The fleshly-minded do not know his order, the executioners of Tama (therefore) kill (them). All disciples, who adore him (Hari), cross the water of existence, the world. All their vices are blotted out by virtues, the Guru himself is pardoning (them).
3 f3T75 *H3t 3"HT% 3T<J» she (the Maya) does work (= is doing service) in the presence of the disciples or devotees; the Maya must be their servant.
3 There is no hint whatever to be gathered from the context to what If^T 3fcF i5>fe'WT is to be referred.
SIRI RAG, VAR XIX. XX.
Pauri.
Hari has a thorough, knowledge of his devotees, Hari knows everything. Like Hari none is knowing, Hari reflects on the religious merit (of men). Why should grief and anxiety he entertained, as he is not striking in injustice? True is the Lord, true is his justice, the sinful man he is taking away.
0 ye devotees, join your hands and praise him! the devotees he is saving.
XIX.
Slok I.; mahala III.
1 will continually join my own heloved, I will put him in my breast and keep (him) in my heart.
I will always, always praise that Lord, by love and affection to the Guru.
Nanak (says): On whom he bestows a favourable look, her he unites (with himself), that is a happy married woman.
Slok II.; mahala III.
By the service of the Guru Hari is obtained (by them), on whom he bestows his favourable look. (By whom) the name of Hari is mediated upon, they have become Gods from men.1 Having destroyed their egotism (individuality) they are united by him (with himself), by the word of the Guru they are saved.
0 Nanak, they are easily absorbed by him, (if) Hari bestow his own mercy (on them).
Pauri.
Hari has shown his greatness, causing his own worship to be made.
He himself makes apprehension (ascertainment) of himself, he himself has set up (his) service. To his worshippers he gives joy, he has seated them firm iu (his) house.
He does not give a firm standing to the sinners, gathering them he marches them off to the horrible hell.
Hari bestows love on his worshippers, sidiugwith them he saves them.
XX.
Slok I.; mahala III.
Evil-mindedness is a DumnT,2 cruelty a butcher's wife, she who is occupied with the censure of others is a sweeper's wife, she who is overcome by wrath is a CandaPs wife.
What is effected by the drawing of lines,3 when (these) four are sitting with (thee)?
Truth and abstinence is the (right) drawing of lines, bathing is, if one silently repeat the name.
0 Nanak, in the other world he (will be) the highest, who does not give way4 to sins.
1 From being men they become Gods, deities. The meditation on the name of Hari turns men into Gods.
2 |pj^t> the wife or female of the J)um caste (Muhammadan drummers or musicians), noted for their wickedness and depravity.
3 STcft TOt f°pHT ^fr> literally: What is done by Lines being drawn? ^JH */. a line (a furrow, Sansk. cRM, Pasto j>); the Hindus draw lines round their cooking place, to keep off defilement.
4 The Sikh Granthis explain by wish, desire, but this is only a guess. It is identical with iflft, which is also found in the Granth (Maru, Var II., Slok II.).
SIRI RAG, VAR XXI.
Slok II.; tfiahald I. What is the goose, what is the white heron, on which he looks in mercy? Who pleases him, 0 Nanak, him he transforms from a crow into a goose.
Paurz.
The work, that one wishes to do, should be told to Hari.
He settles the business by the true words of the true Guru.
In the society of the saints is the treasure, nectar is tasted (there).
By the fear-destroying and kind (Lord) (the honour) of his servant is preserved.
0 Nanak, (who) sings the qualities of Hari, (by him) the invisible Lord is seen.
XXI.
Slok I.; mahala III, Soul and body is his, to every one he gives support, Nanak (says): by the disciple the liberal donor is always, always served.
1 am a sacrifice for them, by whom the formless Hari is meditated upon. Their faces are always bright, the whole world pays them reverence, Slok II.; mahala III.
By meeting with the true Guru deflection (from one's former ways) is effected, all the nine treasures (that man now) enjoys.
The eighteen prosperities 1 follow (him), he dwells in his own house, in his own place.
The sounds not beaten (by human hands) are always sounding,2 being absorbed in divine contemplation3 he deeply meditates on Hari.
Nanak (says): attachment to Hari dwells in the heart of them, on whose forehead it is written from the beginning, Pauri.
I am a musician 4 of Hari, the Lord and master, I have come to the gate of Hari. Hari has heard within (the house) the cry, he has put the musician to his mouth.5 Hari, having called the musician has asked (him): for what purpose hast thou come? "Give continually a gift, 0 merciful Lord, the name of IJari is meditated upon (by me)." The liberal Hari has caused (me) to repeat silently tjie name of Hari, he caused Nanak to be dressed (with a dress of honour).
1 Else eight Siddhis are enumerated, but in the Granth their number is swelled to eighteen.
2 The or unbeaten sounds, are said to sound in the dasva duar as a sign, that the personality is merged in the Supreme, by hearing continually these supernatural sounds (6m I 6m!).
3 0A*rf?5j adj., having lost the consciousness of individual existence and being merged in the Supreme or in divine contemplation. The (s.f.) is the fifth of the modes of human existence, viz.: WT^f?f > WR* ^prf?T> cjO*i> ^pft* In Boehtlingk's and Roth's Sansk. Dictionary this signification of ^^•TC^ is quite overlooked.
4 ^TCt » a class °f Musalmans, who are musicians and beggars in one person.
5 Hftf SnGcM to apply to the mouth, to kiss, to caress.
SIRI RAG. KABIR.
Om! By the favour of the true Guru!
I. SIRI RAG. KABIR. 1 To he sung after the tune: "Ek sttIn."2 I.
The mother thinks, that her son is getting big (growing).
She does not know so much, that day hy day his life-time is getting less.
Saying: "mine," "mine" (thou art), she fondles him excessively, Tarn Rau looking on laughs.
Pause.
Thus the world is misled by thee in error!
How shall it understand, when it is deluded by the Maya?
II.
Kabir says: give up the pleasure of the world, in this society (thou) must certainly die! Mutter him, who is omnipresent, 0 man, (it is) the word of another life,3 in this wise wilt thou cross the ocean of the world.
III.
When it is pleasing to him, then faith springs up. Error and mistake depart from within.
Understanding and knowledge (of the Supreme Being) are produoed, the mind is wakeful. « By the favour of the Guru deep meditation settles in the heart.
Pause II.
In this sooiety (thou wilt) not die.
If thou knowest his order, thou wilt be united with the Lord.
II. SIRI RAG, TRILOCAN.* I.
There is a very great infatuation of the Maya in (thy) mind, 0 man, old age and the fear of death are forgotten (by thee).
Having seen (thy) family thou expandest, like a lotus, thou lookest on another's wife, 0 hypocritical man!