3 The Sikh commentaries explain A^fd fAvU*6 by: frTTf ST@ 7&$B 3fcJ $M3T ft" ^ "fevTIW ^J3T ^ "whom he looks at, he becomes happy;" but there is no indication of the change of the subject.
* inrm is the workshop of a goldsmith.
5 3RTT^j the sabd or word of the Guru, the instruction of the Guru concentrated in the name of God. ur=f^lft may also be translated as Imperative or Jussive: should be formed.
6 TOjt the true mint is explained by: ifarf^Tj the assembly of the true or pious; in this assembly the true instruction is obtained, as shown by the following verse i for those, on whom his look and mercy is, are the *nTf Sadhs.
1 With reference to the wind or breath being the Guru (of all) the Sikhs relate: when Brahma created the human body, all the limbs, etc., quarrelled, which should be the most important; then Brahma decided that breath was the greatest, without which the whole body could not live.
" 5?<ft <5Tf?5» supply: Trfcffif?) how much creation or people, a common omission in the Granth.
S5 DAKU, I. II.
Om! By the favour of the true Guru. SO DARTT.1 Rag Asa; mahala I.1 I.
What is that thy gate, what thy house, where sitting thou supportest all? Thy musical instruments and sounds are many and innumerahle, many are thy musicians.
Many Rags of thine with the Raginls are sung, many are thy singers. To thee sing wind, water, fire, to thee sings Dharm-raja at thy gate.
To thee sing the Citraguptas, who write down continually, know and weigh the religious deeds. To thee sing Isar, Brahma, the Devi, having always remembered thee they obtain honour.
At (thy) gate sings Indra with the Gods sitting on Indira's seat. To thee sing the Siddhs in their deep meditations, to thee sing the Sadhs (saints) having reflected.
To thee sing the chaste, the truthful, the contented, to thee sing the hardy heroes. To thee sing the Pandits and Rakhisars, who read continually with the Vedas (in their hands).
To thee sing the fascinating women, who enchant the mind in heaven, on earth and in the nether region. To thee sing the gems, created by thee, with the sixty-eight Tirthas.
To thee sing the heroes very powerful in battle, to thee sing the four mines. To thee sing the regions, the countries (orbs), the worlds, which are made and preserved by thee.
Those sing to thee, who please thee; thy worshippers, steeped (in thy love) are full of happiness. Many others, who sing to thee, do not come to my mind; what can Nanak judge?
He, he is always the true Lord, true, of a true name. He is and will be, he will not cease to be, by whom creation is made.
By whom a Maya of various colours, kinds and sorts is produced. Having made it he sees, his own work is as his greatness is.
What is pleasing to him, that he will do, his order cannot be reversed. He is King, Lord of Kings; Eanak (says): the order of the Lord abides.3 Asa; mahala I. II.
(1). Having heard (it) every one calls him great. How great he is, has it been seen? His value cannot be obtained nor told. The expounders (of it) remain absorbed in thee!4 1. Pause.
0 my great Lord, 0 deep and profound one L 0 abode of qualities! Nobody knows, how much and great thy attire is!
(2). All intelligent ones have met and worked up their intelligence. All valuers have met and put down his value.
1 So dar, the words* with which the following Sabd begins* They are taken from Rag Asa and inserted here, because they are used for evening prayer by the Sikhs. We find them already in the Jap-ji (with some few alterations), v. 27.
2 Mahala ( = mahalla) always denotes the authorship of a piece, as mahala pahila, the first quarter = Bab a Nanak; mahala duja = Angad, etc.
3 These and the like verses, without a fixed number of lines, are called by the Sikhs sabds (words). * This is a Caupada (a verse consisting of four couplets).
SO DARTT, III. IV.
By the men endowed with divine knowledge and the Gurus of the Gurus.1 Not a bit can his greatness be told.
(3). All truths, all austerities, all good^ actions. The greatnesses of the Siddhs (Jogis). Without thee perfections have been obtained by none. By destiny they are obtained and not prevented.
(4). What is the helpless praiser (of thy name)? "With praises thy store-rooms are filled.
To whom thou givest, what means has he (to refuse, it)? 0 Nanak! the True one is upholding (him).
Asa; mahala I. III.
(1). If I praise (the name), I live; if it be forgotten, I die. Praising the true name is difficult. If one has hunger after the true name. He removes his pain by that hunger. 2 1. Pause.
"Why is he forgotten, 0 my mother? True is the Lord, of a true name.
(2). Having told a little of the greatness of the name, they have become tired, its value was not found. If all having met begin to tell it: it does not become greater nor smaller.
(3). He does not die nor become sorrowful. He keeps on giving and does not take food (himself). This is his quality, there is no other. Nor has there been^another, nor will there be another.
(4). As great as thou thyself art, so great is thy gift. By whom day and night has been made. Those, who forget the Lord, are low caste people. 0 Nanak! without the name they are low (mean) people.3 Ragu Gujrt; mahala IV.4 IY.
(1). 0 people of Hari, 0 true men of the true Guru, make supplication to (=near) the Guru! We low worms are in the asylum of the true Guru; mercifully manifest (to us) the name!
1. Tame.
0 my friend, 0 Gur-dev! manifest to me the name of Bam! The name taught by the Guru is my soul's friend, the glory of Hari is my prayer (i.e. I desire).
(2). Very great are the fortunes of the people of Hari, who have faith in Hari, Hari, thirst after Hari. If the name of Hari, Hari is obtained, they are satiated, having joined the society (of the saints) they manifest his qualities (i.e. praise him).
(3). By whom the taste (flavour) of the name of Hari, Hari has not been obtained, they are luckless with Yama.
Those, who have not come into the asylum of the true Guru and into the society (of the saints), in curse (misery6) they have lived, in curse they will live.
(4). By which people of Hari the society of the true Guru is obtained, on their forehead from the beginning (this) decree was written..
Blessed, blessed is the society of the saints, (in) which the taste of Hari has been obtained! the pious people, 0 Nanak!6 having met, disclose the name.
1 JjdJjdvJ I^T1> the Instrum. Phir.
3 Literally: It is gone (by him) Laving eaten his pain by that hunger.
3 ^4 AlTri is the Arab, e^cu*?, art, trade; equal to low-born people.
4 The fourth mahala is Guru Ramdas.
6 fTpj = f%jg; (r is an addition in old Hindu!), fie! for shame! but in Hindu! it has also the meaning of curse, misery.
6 All the Sikh Gurus call themselves Nanak, because they consider themselves as incarnations of Baba Nanak, as will be seen in the course of the Granth.
SO DARU, V.— SO PURKHTT, I.
Ragu Gujri; mahala V.1 V.
(1). "Why, 0 my heart, excogitatest thou an effort, in the completion of which Hari is engaged? In rock and stone are beings produced, their daily food is placed before them.
1. Pause.
0 my Madhava, he who falls in with the society of the saints, is saved. By the favour of the Guru the highest degree is obtained, dry wood is (made) green.
(2). Mother, father, (household) people, son, wife — none is in the protection (support) of the other.2 On every head the Lord provides the daily food; why, 0 my heart, hast thou been afraid?
(3) Flying, flying a hundred kos it (i.e. the crane) comes, behind it its young ones are left. "Who feeds them, who nourishes them? he (God) in his mind has remembered them.3 (4). All the (nine) treasures, the eighteen perfections4 the Lord has put on the palm of his hand. 0 humble Nanak! though one become always a sacrifice, a sacrifice, a sacrifice, there is no end nor limit of thine (found).
SO PUEKHU.
Ruga Asa; mahala IV.
Om! by the favour of the true Guru! I.
(1). That Supreme Being is Hari, Hari is the Supreme Being, unattainable, unattainable, infinite. All meditate, all meditate on thee, 0 Hari, 0 true creator!
All creatures are thine, thou art the provider of the creatures.
0 saints! meditate on Hari, who causes to forget all pains!
Hari himself is the Lord, he himself is the worshipper, what is, 0 Nanak! the helpless being?
(2). Thou, 0 Hari! the one Supreme Being, art unintermittingly contained in every body. Some are donors, some are beggars, all are thy wonderful shows.
Thou thyself art the donor, thou thyself the enjoyer, without thee I do not know another, Sir! Thou art the Supreme Brahm,6 endless, endless, what can I tell and explain thy qualities? Who serve, who serve thee, Sir, their sacrifice is humble Nanak.
(3). Who meditate on thee, 0 Hari! who meditate on thee, 0 Hari! those people live comfortably in the world.
Those have become liberated, those have become liberated, by whom Hari has been meditated upon, the noose of Yama has broken away from them.
2,TftWT =,Tft) s.f. protection, prop, support; nfT is meaningless, and only added to make up the rhyme; similarly VTTr^TfcWT instead of Arjun's poetry is distinguished by such violence; he often spoils the words at the end of a verse so, that they are hardly recognizable.
3 Srf^HT might, in Arjun's poetry, also be taken for srf^T; then the translation would run thus: having remembered them in his mind.
4 fetJTTJ and fifqT7> = f^TJ f*W7> £ (Accus. Plur.). We find in the Granth also eighteen siddhis mentioned.
6 *Mld*jO*T> Sansk. W^nHT» tne farthest limit of Brahma, beyond Brahma, whom Brahma even cannot reach; or perhaps more simply = TJX^T, the Supreme Brahm.
SO PTTRKHU, II.
By whom the fearless, by whom the fearless Hari has been meditated upon, all tbeir fear will go, Sir! 1 By whom my Hari is worshipped, they will be absorbed in the form of Hari, Hari. Those are blessed, those are blessed, by^whom Hari is meditated upon, bumble Nanak will be tbeir sacrifice.
(4). With thy worship, with thy worship (thy) store-houses are filled, 0 endless, endless one! Thy worshippers, thy worshippers praise thee, 0 manifold, manifold, endless Hari!
They offer to thee manifold, manifold adoration, Sir! they practise to thee austerities, they mutter (thy name), 0 endless one!
They read many different, different Smritis and Shastras of thine,2 they practise the Kriya and the six works.3 Those are Bhagats, those are good Bhagats, who please my Lord Hari.
(5). Thou art the first Being (male), boundless,4 the creator, like thee there is no other.
Thou art in all ages the (only) one; always, always thou art One, thou art that immoveable creator. What is pleasing to thyself, that exists; what thou thyself dost, that is made. By thyself all the creation is produced; by thyself all (the creation) is made and caused to disappear. Humble Nanak sings the praises of the creator, who knows all.
Asa; mahala IV. II. 1. Pause.
Thou art the creator, true, my Lord.
What is pleasing to thee, that will he done; what thou givest, that I obtain.
(1). All is thine, thou art meditated upon by all.
On whom thou bestowest mercy, he obtains the gem of (thy) name.
By the disciple of the Guru it is obtained, by the self-willed it is lost.6 By thyself (one) is separated (from thee), by thyself one is united (with thee).
(2). Thou art the ocean, all is iu thee. Without thee there is none other. The living creatures are thy sport.
Having fallen in with separation, they are separated, with union — there is union.6 (3). Whom thou lettest know, that man knows (them). He always tells and explains the qualities of Hari.
1 JI^ITft may be pause instead of 3[<^*ft> will go, or causal: he will remove.
2 might also be translated: to thee, instead of being taken for an adjective.
3 fsrfcWT= Sansk. f§fRTT may be taken generally as a holy action (as sacrifice) or specially as obsequies. The six works or duties are now: fJTfcfT (Sansk. ftr*s(T)> 3J3> "H?>0, *TTC5T> IdWaJ, i.e. the lock of hair on the crown of the head, the toothpick, the Dhoti, the Brahmanical thread, the rosary and tilak; these are binding on the Khatri (cf. Siri Rag, Astp. 26, 5).
4 *>TM^V3':= Hindi ^JtpfTJT?;, Sansk. ^IIHMIT;, the limit of that which is illimitable, an epithet of Vishnu; identical with JHVtTMTcJ* which is also found in the Granth.
5 3T<WfM> he who turns his face towards the Guru, a disciple of the Guru, and *J7S*jfVf, he who turns his face towards his own mind, self-willed, not attending to the Guru's instruction.
6 f*f66cM > to fall in with, is constructed with the Locative (f^Tf^T) J ThfT^Tt >s likewise the Locative, but with lengthened final i (*Hrf3T fiffe)- But TNjft mav aIso ue taken as an adjective, united; then the construction would be: TpFTjft 5 5^5 Where all case-signs are left out, the construction is more or less a mere conjecture. The sense, however, is plain: when thou separatest them (from thee, by transmigration), they are separated; when thou unitest them, they are united (absorbed in thee).
SO PURKHU, III. IV.— SOHILA, I.
Ey whom Hari is worshipped, he ohtains comfort. He is easily (naturally) absorhed in the name of Hari. (4). Thou thyself art the creator, all is made by thee. Without thee there is no other one. Thou, having created, created, seest and knowest it.
0 humble Nanak! the disciple of the Guru will become manifest (at the threshold).
Asa; mahala I. III.
(1). In that pond his dwellings are made; water and fire are made by him.
In mud, which is spiritual blindness, the foot does not (= cannot) go; we looked, they were submersed in it.1 1. Pause.
0 heart, 0 foolish heart! dost thou not think of the One? By Hari being forgotten thy virtues are wasted.
(2). I am not chaste, nor truthful, nor read, foolish and ignorant I am born. Nanak says: I am in the asylum of those, by whom thou art not forgotten.
Asa; mahala V. IV.
(1). The body of man has been received (by thee), this is thy opportunity to be united with Govind. Other works are of no use to thee. Join the soeiety of the Sadhs (saints)! Adore only the name!
1. Pause.
Acquire the means of crossing the waters of existence!
Thy birth (life) goes for nothing in the enjoyment of the Maya.
(2). Eepetition (of the name), austerity, continence, religious works have not been practised (by me), 0 King Hari!
Nanak says: I have done mean actions! Keep the honour of him, who has fallen on thy asylum!
SOHILA.2 Rdgu Ganri Dipahi; mahala I. Om! Ey the favour of the true Guru! I.
(1). In which house praise is said and the creator thought of. In that house sing a song of praise and remember the creator!
1. Pause.
Sing thou a song of praise of my fearless one!
1 am a sacrifice to that song of praise, by which always comfort is obtained.
1 This verse is generally misunderstood by the Sikhs. First, the text of nearly all the MSS. is wrong; they write: VRtT ^vT> but it must be written ifa tT. iJ^tT does not signify, as the Sikhs will have it, mud, this is ifo. If we write ifo ^7J, the sense is quite plain. The first line alludes to Vishnu sleeping on the ocean (Vish. Pur. p. 634). Nanak says: he, in whom is ifa", cannot approach him, he is drowned in the mud.
2 **Rj<ttl m. is a song of praise, generally sung at marriages (in honour of the bride and bridegroom), but also in honour of God. The Sohila is now used as a prayer, which is said before retiring to rest at night.
SOHILA, II. III.
(2). Day by day the creatures are supported, the giver will see (to their support). The value of thy gifts is not obtained (found out); what is the estimate of that donor?
(3). The year and day for the wedding is written, having met apply oil (to the bride and bridegroom)! Give, 0 friend! a blessing, by which1 union with the Lord may be effected!
(4). To every house (comes) this invitatory letter, these calls are always made. If the caller be remembered, those days, 0 Nanak! will come.
Rdgu Asa; maJiald L II.
(1). There are six houses, six Gurus> six doctrines.2 The Guru of the Gurus is one, the dresses different.3 1. Pause.
0 father! 4 in which house praise is said to the creator. That house keep, it is thy greatness.
(2). Of seconds, minutes, gharis, watches,5 lunar dates, week-days, a month is made up. The sun is the same, the seasons many. 0 Nanak! many are the dresses of the creator.
Rdgu Lhandsan; mahald I. III.
(1). The dish is made of the sky,6 the sun and moon are made the lamps, the orbs of stars are, so to say, the pearls.
The wind is incense-grinding, the wind swings the fly-brush, the whole blooming wood is the flames (of the lamps).
1. Pause.
"What an illumination is made! 7 In the region of existence (world) there is no (such) illumination (made) to thee. The kettle-drum sounds an unbeaten sound.8 (2). Thousands are thy eyes, and (yet) thou hast no eye; thousands are thy forms, and (yet) thou hast not one.
Thousands are thy pure feet, and (yet) not one foot is without odour; thousands are thy odours, thus walkest thou, 0 enchanting one!
1 ^-g- js hgj-g tjje Ablative, by which, JH^Tl^^l'HT (dim.) may be Sing, or Plur.
2 The six religious (and philosophical) systems of the Hindus are; (1) Vedanta, (2) Sankhya, (3) Yoga, (4) Mimansa, (5) Nyaya, (6) Vaisesika.
3 %T is the dress worn by the devotees (or faqirs) of the different sects, * ETTm is an endearing address to a junior (even to a girl).
5 fcJT*WT> a twentieth part of time; corresponds more to our minute. The ur^1 (^rf^^T) has only twenty-four minutes. The whole day and night is divided into eight watches (VvTB", Sansk. TT^^), each consisting of three hours (or about eight gharis).
6 5| = Sansk. JTO, made of,, consisting of (elsewhere written ^rfff).
7 *KT<nfY (Sansk. ^ifjf^^i), a religious ceremony. A platter (q ics) containing lamps (^V3"), incense (XJV) and flowers (and, as it seems,, even pearls) is moved circularly round the head of the image, accompanied with the beating of the kettle-drum (and with ringing of bells).
8 *H75\J37 T^T^j an unbeaten sound, i.e. a sound not produced by beating, an expression which will be frequently met with in the Granth, and which has reference to the practice of the Jog, as will be explained in its proper place. The explanation of the Sikhs, that tyJAUd I means "endless/' is wrong and a mere guess.
SOHILA, IV. V.
(3). In all (creatures) is light, he is the light. From his light, light is made in all.
By the testimony of the Guru the light becomes manifest. What is pleasing to him, that becomes an Art! (illumination).
(4). (My) mind is longing after the nectar of the lotus of the foot of Hari, daily I am thirsting after it.
Give water of mercy to the deer Nanak, by which dwelling may be made in thy name.1 Rdgu Gauri Purli; mahala IV. IV.
(1). With lust and wrath the town is much filled; a Sadhu having come breaks (them) to pieces.2 The Guru being obtained by an original decree (of God) causes in the heart devotion to Hari to be excited in the country.3 1. Pause.
Make to the Sadhu joining of hands,4 it is a great religious merit. Make (to him) prostration,6 it is a great religious merit.
(2). By the Sakats 6 the relish of the enjoyment of Hari is not known; in their heart is the thorn of selfishness.
As, as they walk, they are pierced, they are pained, they suffer death, on their head is punishment.
(3). The people of Hari are absorbed in the name of Hari, Hari; the pain of birth and the fear of death are broken.
The eternal Supreme Being, the Lord is obtained (by them), great is their splendour in the world and universe.
(4). We poor and wretched, 0 Lord! are thine; 0 Hari! protect, protect us! thou art very great. To humble Nanak the name is support and defence; even in the name of Hari is the pith of comfort.
Rdgu Gauri Purli; mahald V. Y.
(1). I make supplications, hear, 0 my friend! it is (here) the time to render service to the saints. Here (in this world) having obtained the gain of Hari, depart! in the world to come (further on) * t thy dwelling (will be) easy.
1 The words must be thus separated: ^jfg tTT %> etc., by which (water of mercy) I may dwell in thy name.
* "thj?5 "tteTvT, he causes (them, i.e. ^T*T to be broken to pieces, 3 *rf?5; Trfn fe^ ^335 ^feTvlj the construction of these words is difficult; the subject is the Guru, who causes to be excited (^fe^T = *felftr or Al5>T§) fe^ ^ffe devotion in the heart ( = hearty devotion) iu the country (H3$? must be taken as Locative).
4 JVpffSfV (Sansk. ^^f%), joining the palms of the hands and lifting them up to the forehead in token of reverential salutation.
0 oJojG 3) s.f. prostration, in which the hands are placed on the ground and the breast brought almost in contact with the earth (Sansk. ^T^T^?^ TT(l||4j)- 6 (Sansk. ^SJTffi), the designation of a sect, who worship the female principle according to the ritual of the Tantras. There are two chief divisions of them, Daksinacari and Vamacari, or right and left hand ritualists. The worship of the first is public, addressed to the goddesses, especially to forms of Durga, as Bhavani and Parvatu The worship of the latter, addressed to Tantrika impersonations of Durga, as Devi, Kali, Syama, or a woman representing the ^fff?, is private and said to be celebrated with impure practices.
SOHILA V.— SIEI BAG, MAH. I., SABD I.
1. Pause.
The (fixed) limit of days and nights decreases, 0! 0 heart! by joining the Guru thy business is adjusted. m (2). This world is in the abnormal state of doubt; he who knows Brahm is saved.
"Whom he having awakened makes drink this juice, by him the inexpressible story is known.
(3). For which (object) you are come, that buy ye; the indwelling of Hari in the heart is by means of the Guru.
(If) in your own house (his) residence (is), you will easily obtain comfort, there will not be again a turn of transmigration.
(4). 0 heart-knowing Supreme Being, 0 disposer of the destiny! make full the heart's faith! Thy slave Nanak asks this comfort: make me the dust of the saints!
Om! By the favour of the true Guru I THE BAG SIEI BAG. MaJiaU I.; Ohar I.1 (Catcpadds.y I.
(1). A mansion of pearls may then be raised, with gems indeed it may be studded.
With musk, kungu,3 aloe-wood and sandal-wood having plastered it he {%.$. the builder) may be delighted.4 Having seen (it) likely5 it (i e. the name) is forgotten, thy name does not come into (his) mind.
1. Pause* "Without Hari life is consumed.
I have asked my own Guru and seen, that there is no other place (but Hari).
(2). The ground may indeed be studded with diamonds and rubies, on the bedstead rubies may be set.
An enchanting woman, with jewels on her face, may glitter and make shows in merriment. Having seen (her) likely it is forgotten, thy name does not come into (his) mind.
(3). I may become a Siddh, I may employ miraculous power, I may say to prosperity: Come! I may sit down concealed (or) manifest, thy people may pay reverence (to me).
Having seen (this) likely thy name does not come into (my) mind, it is forgotten.
(4). I may become a Sultan, and having assembled an army I may put my foot on the throne. I may obtain command and sit down; 0 ISTanak! all is wind!
Having seen (this) likely thy name does not come into (my) mind, it is forgotten.
1 WcT signifies, according to the unanimous testimony of the Sikhs, a musical note or key, according to which these verses are to be played and sung. But the exact knowledge of it seems to he lost; for in spite of many inquiries, I have never been able to get an accurate description of it.
2 This word tiG Lf^T is missing in some MSS.; the verses are in reality Tripadas. The Sikhs call the Dupadas, Tripadas and Caupadas generally sabd.
3 5?T» is a very fine composition, of a red colour, made of amla (Sansk. WT^T«B)> which women apply to their foreheads.
4 No person is mentioned; it may therefore he applied to the first or tliird person singular.
5 Vf~? is no,t to be confounded with ^f3" (lest); is the Sansk. i| cjf( according to my opinion; we have therefore translated it with likely.
SIKl BAG, MAH. L, SABD II. III.
Siri Rag; mahala I. II.1 (1). (If my) life (be) crores, crores, if wind-drinking (be my) nouriture.2 If (dwelling) in a cave I do not see neither moon nor sun, (if) I have no place for dreaming (and) sleeping.
Yet thy value is not found out (by me), how great shall I call thy name?
1. Fame.
True is the Formless in his own place.
Having heard, heard the word (one) tells it; if it pleases (to any), he longs (for it).3 (2). (If) I be killed and cut (in pieces) repeatedly, (if) I be ground on the grinding stone.4 (If) I be burned with fire, (if) I be reduced to ashes (mixed with ashes).
Yet thy value is not found out (by me), how great shall I call thy name?
(3). (If) having become a bird I roam about and go to a hundred heavens. (If) I do not come into the sight of any one, nor do drink and eat anything. Yet thy value is not found out (by me), how great shall I call thy name?
(4). 0 Nanak! if having read, read a paper consisting of a hundred thousand maunds consideration (an idea of him) 5 be made.
(If) the ink do not run short, (if) the wind move the pen.
Yet thy value is not found out; how great shall I call thy name?
Sin Rag; mahala I. III.
(1). According to destiny one speaks,6 according to destiny one eats. According to destiny a way is made, according to destiny one hears and sees. According to destiny the breath is taken; what shall I go to ask a learned man?
1. Pause.
0 father, the creation of Maya is deception.
Ey the blind one the name is forgotten; he has neither this nor that (world).
(2). What lives, dies; being born7 it is here (in this world) eaten up by death. Where having sat down one is informed, there none has gone with.8 As many weepers as there are, they all bind together a bundle of rice-straw.9 1 On the occasion when these verses are said to have been tittered by Nanak, see Sikha de raj di vithia, p. 260. * *HfV*HT©" explained by ^-HA; it is the Sansk. ^(TOfTO, satiety; food.
3 This line is very intricate, as no subject whatever is indicated. The commentary says:?j fa?^ ^ X^IU-^I 3Tft 3^TT 35T6^T as one has desire, so he covets (it).
4 VTfe» lengthened instead of Iff^T* having fallen (on the grinding-stone)- 5 ^T"© is here identical with ^1<£/>T> idea, consideration.
7 Tllfii^ from ^TT@<2n= Sindhi ^TRTJT, to be born.
8 f?f% 'ErfvT where one, having sat down, is informed; of what, is not mentioned. Very likely it should be supplied: of one's good and bad actions, for *Rp£T"@^T has this secondary signfication: to correct, to put right.
9 To bind up a bundle of rice-straw = to do a useless business. Weeping after a dead person is A useless thing.
SIRI BAG, MAH. I., SABD IV. V.
(3). (Though) every one says very much and no one says little.
(His) value is not obtained by any one, by saying he does not become great. Thou alone art the true Lord; of other creatures (there are) many worlds.
(4). Who are low-born amongst the low, who are the lowest of the low.
In their society and community is Nanak; what emulation (have I) with the great? Where the low ones are cared for, there is pardon by thy (merciful) look.
Siri Rag; mahald L IV.1 (1). Covetousness is a dog, falsehood a sweeper, food obtained by cheating carrion. Another's defamation (is stirring up) another's dirt, tale-bearing fire, wrath a Candal.2 Enjoyments, praising myself, these are my works, 0 creator I 1. Pause.
0 father! may (such things) be spoken, by which honour is obtained.
Those who do excellent works, are called excellent at the gate (of God), those who do low works, sit outside and weep.
(2). (There is) the enjoyment of gold, the enjoyment of silver, the enjoyment of a fascinating woman (and) of the scent of sandal-wood.
(There is) the enjoyment of a horse, the enjoyment of a bed, the enjoyment of a palace; sweet is the enjoyment of meat.
So many are the enjoyments of the body; how shall the name dwell in (this) body?
(3). That speech is acceptable, by which speech honour is obtained.
He who speaks insipid things, comes to grief; hear, 0 foolish ignorant heart! Those, who please him, are good; what will the others say?
(4). They have understanding, they have honour, they have wealth in their lap, in whose heart he, (God) is contained.
What for praising them? is any one (else) beautiful?
0 TTanak! without (his) glance they are not fond of giving nor of the name.
Siri Rag; mahald I. V.
(1). A hall of intoxication, of falsehood is given by the giver.3 The intoxicated forget death, they enjoy themselves four days. The True one is found by those Sofia, who keep fast his court.
1. Pause.
0 Nanak! know the True one as true!
By whose service comfort is obtained and (one) goes to thy threshold with honour.
(2). He is outwardly true liquor of molasses,4 in whom the true name is.
1 The following verses Nanak is said to have uttered in conversation with the Pandits of Benares. — See Sikhi de raj di vithia, p. 298.
2 The way in which the Sikh Pandits explain the Granth may be seen from the Sikh! de raj di vithia, p. 299, where the following explanation is given: WHlt fSfcTT f^TZT fh WfTO $ T^TO 9" " another's defamation is dirt, wrath is fire, it is like a Candal." The Pandit in question did not understand the meaning of ^tf ffVft » and he therefore simply left them out.
3 The giver here is God, who deludes by his Maya.
* A strong liquor is distilled from 3J|7, or molasses.
SIRI RAG, MAH. I., SABD VI. VII.
I sacrifice myself for those, who hear and explain (it).
Then the heart is known as drunk, when it obtains a place in the palace (of God).
(3). When the name is the water (to bathe in), good actions (and) truth the scent of sandal-wood on the body.
Then the face becomes bright; the gifts of the one giver are Lakhs. Pain is ordered from the part of him, with whom comfort rests.
(4). Why is he forgotten from the mind, whose the life of the creatures is? Without him all is impure, whatever there is of clothing and food.
All other words are false; what is pleasing to thee, that is acceptable.
Sirl Rag; mdhala I. VI.
(1). Having burnt the love (of the world) rub it and make it ink; make understanding the best paper. Make love the pen, make the mind the writer; having asked the Guru, write the decision. Write the name, write (its) praise, write that which has no end nor limit.
1. Pause.
0 father! know to write this account!
Where account will be asked, there will be made the true sign (or signature).
(2). Where greatness will be obtained, always pleasure and delight. (There) from their face marks will issue, in whose heart the true name is. If it does accrue1 by destiny, then it is obtained, not by prattle of words.
(3). Some come, some rise and go, to whom the name of chieftain is given. Some are born as beggars, some have great courts.
Having gone onwards (to the other world) it will be known, that without the name there is change of form.2 (4). Out of thy fear dread is very great; being consumed, being consumed, the body becomes tattered. Those who had the name of Sultan and Khan, have been seen becoming ashes.
0 Nanak! when one has risen and departed, all false love breaks down.
Sirl Rag; mdhala I. VII.
(1). All juices are sweet by minding (the name), (all are) seasoned by hearing (it).
The acid (juices) will go off by uttering (the name) with the mouth, by the sound3 they are made spices. On whom he looks in mercy, to him the thirty-six kinds of food4 are one substance.6 1. Pause.
0 father! other food is a poor pleasure.
By the eating of which the body is pained and disorder rules in the mind.
(2). "Red clothing is a red heart;6 whiteness (of clothes), truthfulness and donation.
2 V3, change of form, etc., implies here transmigration. He who is not imbued in the name, will be subject to a course of transmigration.
3 The > sound, denotes here "&>if3TcJj uttering Om!
4 ^H^p" means here food.
6 On the occasion when these verses are said to have been uttered, see Sikha de raj dl vithia, p. 293. 6 <T31 has a double meaning: red, and steeped in love (to God); the latter is here understood.
SIR! RAO, MAH. I., SABD VIII.
Blueness and blackness (of clothes), wicked actions; putting on clothes, meditation on the feet (of Hari).
The waistband is made of contentment, wealth and youth is thy name.
Pause.
0 father! other clothing is a poor pleasure.
By the putting on of which the body is pained and disorder rules in the mind..
(3). To have a knowledge of a horse's saddle, of a golden back-strap,1 this is thy way. Quiver, arrow, bow, sword-belt are the constituent parts of virtue (with thee).
A musical instrument, a spear, appearing publicly with honour, (this) is thy business, 0 my caste!2 Pause.
0 father! other3 mounting is a poor pleasure.
By which mounting the body is pained and disorder rules in the mind.
(4). (My) house and mansion is the delight in (thy) name, thy (merciful) look my family. That is (thy) order, which will please thee, (though there be) other very boundless talk. 0 JSanak! the true kiug does not ask nor deliberate.
Pause.
0 father! other sleeping is a poor pleasure.
By which sleep the body is pained and disorder rules in the mind.
Sin Rag; maliala I.
(1). A. body (besmeared) with kungu, adorned with jewels, perfume of aloe-wood, the breath (kept fast) in the body.
The mark of the sixty-eight Tlrthas in the face — in this there is display of little wisdom. In that is wisdom: praising the true name, the abode of (all) excellences.
Pause.
0 father! other wisdom, other and other: If it he practised a hundred times, it is the. false effort of the false ones.
(2). He (=one) may apply himself to worship, he may be called a Plr, the whole world may flock to him.
He may make his own name famous, he may be counted amongst the Siddhs.
When his (honour) does not fall into account (before God), all (his) worship is (but) a wretched thing.
(3). Those who are established by the true Guru,4 nobody can efface.
Within them is the ahode of the name, by the name they will become manifest.
(By whom) the name is worshipped, the name is minded, they are always unbroken5 and true.
(4). When dust is mingled with dust, what will become of the soul?
1 TTMfsr (Pers. c^c^ll) is the Sindhi ^{T^RT » a back-strap of a horse, merely put on for ornament's sake.
2 Nanak is said to have uttered these verses on being asked by his father Kalu to mount a horse and to go home. — See Sikha de raj etc., p. 294. y 3 The word TfcS, other, does not quite agree with the preceding verse, and seems to be a mere repetition without any reference to the context. The sense is: this and all such other mounting.
4 The Sikhs always now refer the words *rf5 to their Guru, as an incarnation of the Deity. C nnfe» unbroken, not subject to death (f^RT WT ^THX 1 Tt)- SIRI RAG, HAH. I., SABD IS. X.
All clevernesses are burnt (with the body); it rises and goes weeping.