0 Nanak! the name being forgotten what will become (of it) when having gone1 to the gate (of God)?
Siri Pag; mdhala I. IX.
(1). The virtues, of the virtuous woman are spread (abroad), the vicious woman pines.
If the fascinating woman longs for her husband, there is no meeting (with him), the friend (=husband) is hard-hearted.
There is no boat nor buoy, he is not obtained, the friend is far off.
Pause.
My perfect Lord is motionless on his throne.
If he makes the disciple2 perfect, the True and Unweighable one is obtained.
(2). The palace of my Lord Hari is beautiful; in it are gems and rubies. His castle of pearls, pure diamonds and gold, is delightful.
Without a ladder how shall I ascend to (his) castle? I am happy by the meditation on Hari (my) Guru.
(3). The Guru3 is the ladder, the Guru is the boat, the Guru is the buoy, the name of Hari. The Guru is the pond, the sea, the boat, the Guru is the Tirtha and the sea.
If she pleases him, she is bright, she goes to bathe in the true tank.
(4). He is called brimful,4 dwelling on a full throne.
(Dwelling) in a full, beautiful place, he fulfils the hope of the hopeless. 0 Nanak! if he is found full, how shall his qualities diminish?
Siri Bag; mdhala I. X.
xl). Come, sister, cling to my neck, (cling) to my breast, 0 dear companion! Having joined (me) tell (me) stories about thy powerful sweetheart (husband). In the true Lord are all virtues, in us are all vices.
Pause.
0 creator! every one is in thy power.
One word should.be considered: when thou art, what are the others?
(2). Go ask the woman beloved by her husband: by what cleverness is he enjoyed by you? "Easily with contentment she is adorned, who speaks sweetly.
The sweet friend is then met with, when I hear the word (instruction) of the Guru."
(3). How many are thy powers, how great is thy donation?
How many are thy living creatures, who praise thee day and night?
How many are thy forms and colours, how many the high-born and the outcasts?
(4). If the True one is found, comfort5 springs up (in the heart); the true ones are absorbed into the True one.
1 3ffenTT must be read zrfSWT (in having gone), but in all such cases the Anusvara is never placed.
2 As the word signifies also God, 3TWftf may denote a man who turns his face towards God, a seeker of God.
3 The Guru is here the Gurdev (the incarnate Guru). This is shown by the whole context. * VTT, full, denotes in reference to God: all-filling, all-pervading and perfect in himself.
5 signifies here comfort, joy.
SIEI RAG, MAH. I., SABD XI. XII.
If attention is made, honour springs up; by the words of the Guru he (=one) eats up his fear. 0 Nanak! the true king himself unites (him with himself).
Sir^Rag; mahala I. XI.
(1). It has come to a good issue,1 that I have been saved, (that) egotism has died away from (my) house (=body).
The messengers (of Yama) render service again, (because I have) faith in the true Guru.
He who abandons his own volitions2 is an idle talker; the True one (alone) is without concern.
Pause.
0 heart! if the True one is found, fear departs.
How shall (one) become without dread and fear?
The disciple is absorbed by means of the word (of the Guru).
(2). How much utterance (of the name) is made (and yet) in uttering no end is reached! How many are the beggars! he alone is the bountiful.
By the indwelling in the heart of him, whose the life of the creatures is, comfort is obtained.
(3). The world is a dream, (in which) a play is made; for a moment he (God) makes her play the play. United (by God), those who are alike, meet together, separated (by God) they rise and go.
What has pleased him, that is done, anything else cannot be done.
(4). Bythe disciple the thing3 (i.e. the name of Hari) is purchased, (this is) true trade-stock, true capital. By whom the true (stock) is sold, praise to that perfect Guru!
0 iNanak! he will recognize (know) the thing, who traffics in truth.
Siri Rag; mahala I. XII.
(1). A metal is again joined to a metal, he who praises is absorbed into the object of praise. Apply (to thyself) deep red,4 thick, true colour!
The True one is found by the contented, having uttered "Hari" with one mind.
Pause.
0 brother, (become) the dust of the holy people!
In the assembly of the saints the Guru (=God) is obtained, (final) liberation and the cow of all things.6 (2). High and beautiful is (his) place, above is the palace of Murari.6 By true (=good) works the gate of the house and palace of the beloved is obtained. The mind of the disciple is instructed having reflected on the Supreme Spirit.7 1 &#>\ *T<ft fr{, i-e- ^175 1<ft yf> literally: a good thing has been effected, that.
2 oT^Vr fZWfaft must nere De taken in the sense of: he who says or pretends, that he is abandoning his volitions or designs.
3 ^W3> as often used in the Grantb, signifies the thing' icar i^offlv, i.e. the name of Hari.
4 35T75; both are adjectives (for is also used as adjective) signifying "red."
° "M^TcTET is identical with S^W ifcs, the cow that grants all wishes. V^TcTW signifies in Hindu! also: all things.
6 *id ltd (*}\Tf\)». ^e enemy of Mura (a Daitya), name of Vishnu or Krishna = God, 7 WT3*T3TH (*ne same as V<W3*T0> Sansk. -4||dJT^T7T> tne Supreme Spirit. It denotes the worldsoul (enjoying itself), identified with Vishnu or Hari.
28 SIRI RAG, MAH I., SABD XIII.
(3). If the threefold work1 be practised, there arises hope and anxiety.
How shall without the Guru the triad2 cease to he? hy being united with the self-existing,3 comfort arises.
(By whom) in his own house his (God's) palace is recognized to be, he washes off his dirt (sin), if he (God) looks (on him) in mercy.
(4). Without the Guru the dirt does not go off; without Hari how is there perfume in the house? (By whom) the one word {i.e. the name) is reflected upon, he gives up (all) other hope.
0 Nanak! (by whom) he {i.e. Hari) is seen and pointed out (to me); (for him) I always sacrifice myself.
Sirl Rag; mahala I.
(1). Woe to the life of the unfavoured woman, she is ruined hy second love.4 Like a wall impregnated with saltpetre day and night falls and tumbles down (so she goes to ruin). Without the word (=name) no comfort arises, without the beloved pain does not go.
Pause.
0 handsome young woman! what is decoration without the beloved?
At the gate thou obtainest no entrance to the house, at the threshold the false one is wretched.
(2). He himself the wise one is not mistaken, he is a true, great husbandman. Eirst having brought the soil in order he sows the seed of the name (in it).5 The nine treasures are produced (from) the one name, (according to) destiny the sign (=lot) falls.
(3). The wise one, who does not know the Guru, what is his wisdom and good conduct? By the blind the name is forgotten, in the self-willed is great mistiness.6 His coming and going does not cease; having died he is horn (again) and becomes wretched.
(4). Sandal-wood has been bought, kungu and red lead for the parting-line of the hair. Very much perfume,7 camphor with betel-leaves.
If the woman does not please the sweetheart,8 all (this) apparatus is useless.
(5). The enjoyment of all pleasures is useless, all ornaments are an abnormal thing.
As long as she is not perforated9 by the word (of the Guru), how shall she receive honour at the gate of the Guru?
0 Nanak! those favoured women are blessed, who are in love with their husband.10 1 (cffyfM is ^f^rf (what is collected, heaped up), ITPC^ (what has been commenced), and (sh^^lTfT (what is being done).
2 f35^ (formed from the Sausk. f^FTS, having three heads or horns), triad, the three qualities ^ (^rcT = *ra, the true nature, the quality of goodness), ^ {r^[=J^^, passion), and 3^ (cl*T = fHR> darkness), inherent in all that is created.
3 *1vl-H, the same as ^T*frf%^i > self-existing, an attribute of the Supreme Being; but it may also be translated by: composure {of mind); composure {of mind) being obtained.
4 ^rTT 3\G> second love (other than the love of God) = worldly love; duality* 5 lc% is here, for the sake of the rhyme, = ^f^TT, grain, seed.
b *H*T STETT'B') a frequent expression in the Granth: deep darkness or mistiness (^Lfi).
*6*Cf>, name of a perfume, ^*HT (Amaranthus oleaceus) and sandal- wood ground together to a paste.
8 ^ TO 3^3" 7; cTf^ft; Sjfj is here neither Ablative nor Locative, but stands for j^fa (Dative).
9 3-£C!\T> v.a. To perforate, to split; in the passive: to be perforated = to be thoroughly imbued in.
10 is a SindhI word (^r), and signifies properly: bridegroom.
SIRI RAG, MAH. I., SABD XIV. XV.
Siri Rag; wiahala I. XIY.
(1). Empty and frightful is the body, wflen the soul (or life) departs from it. The burning fire is extinguished, not any smoke has issued from it.1 The five (elements)2 have wept, filled with pain, they are destroyed by second love.
Pause, 0 fool! mutter Hari, remembering his qualities.
Egotism and selfishness is captivating, the whole (world) is ruined by egotism.
(2). By whom the name is forgotten, having stuck to another business: They, by giving themselves to duality,3 are consumed and dead; in their heart is the fire of thirst. Those are saved, who are preserved by the Guru, the others are cheated and deceived by their (worldly) business.4 (3). Dead is friendship, love is gone, enmity and opposition is dead. (Worldly) business is stopped, egotism is dead, selfishness and wrath 'is absorbed.
It is owing to destiny that the True one is obtained; the disciple is always suppressing (his senses).
(4). By true work the True one is found, by the wisdom of the Guru he falls into the skirt (of the disciple).
That man is not born (again) nor does he die, he does not come nor go.
0 ISTanak! he who is foremost at the gate, he will go dressed to the threshold (of God).5 Siri Bag; maliala I. XV.
(1). The body being burnt has become earth, the mind by the infatuation of the Maya (like) dross. The (old) vices have again clung to it, the cruel ones sound (again) the trumpet.
Without the word (of the Guru) he (or the mind) is brought into error, duality sinks the boat's load.
Pause.
0 mind! be attentive to the word and cross (thereby) over!
By whom the name proceeding from the mouth of the Guru is not understood, he, having died, is born (again), he comes and goes.
(2). That is called a pure body, in which the true name is.
(Such a) body is steeped in true fear (of God), the tongue has a true taste.
(If) it {i.e. the body) is looked upon with a true glance (of mercy), it will not get into distress again.
1 dlRj y 66-^1" S life is compared to a burning fire, which is extinguished without leaving any trace of Its existence.
Q The five are here the elements (c^T), viz.: ^Eft (earth), Sf^f (water), "^rf^t (fire), ^T*J (breath), ^IT^rni (ether), of which the body is composed according to Hindu notion. The Sikhs refer the five to SJTO (lust), ^Tf (wrath), ^3 (covetousness), *ftT (infatuation), HoffiJ (selfishness).
3 ■ifyMI has in the Granth not the sense of doubt, but retains its original meaning: duality, twofoldness (Sansk. §fcf \2T), like ^tTT ~3 I Q * 4 ZfJT must be constructed thus: TTRt crfST flft; W&t is fem. (supply 'Sf3[ is part, past conj.
5 ^,fd inJ^TTTS foremost at the gate (of the Guru), Le. quite given to the attention and service of the Guru. thTTj dressed, i.e. in a dress of honour (c^Ji^).
SIEI RAG, HAH. I., SABD XVI. XVII.
(3). "From the True one wind (air) has proceeded, from the wind water has heen engendered. From water the three worlds have been made, into every body light is infused.1 The pure does not become defiled; by him, who is steeped in the word, honour is obtained.
(4). This mind is contented in the True one, (if) he (God) casts upon it a look of mercy. The five beings2 are steeped in true fear, there is true light in the mind.
0 Nanak! the vices are forgotten; those who are protected by the Guru (obtain) honour.
Siri Rag; mahala I. XVI.
(1). 0 Kanak! on the boat of the True one there is crossing over by means of reflection on the Guru.3 Some come, some go, quite full of selfishness.
The intoxicated with obstinacy of mind are drowned, the disciple that True one is bringing across.
Pause.
How shall it be crossed without the Guru, (how) shall comfort be obtained? As it is pleasing (to thee), so keep me, I have none other.
(2). If I look before me, there is a conflagration of the jungle,4 on my back there are green sprouts. By whom it is produced, by him it is destroyed, in every body (vessel) the True one is brimful. He himself (also) unites to union5 (with himself), to his true palace and presence (he conveys).
(3). At every breath I remember thee, I never forget thee.
As, as the Lord dwells in the mind, (so, so) the disciple drinks nectar.
Mind and hody are thine, thou art the Lord, having removed pride thou indwellest.
(4). By whom this world is produced, having made the forms (beings) of the three worlds. (His) light is known by the disciple, (whereas) the self-willed is bewildered in mistiness.
The light (which is) unintermittingly in every body, he comprehends, who bears in mind the wisdom of the Guru.6 (5). The disciples, by whom it {i.e. the light) is known, are applauded.
They are united with the True one, they manifest the qualities of the True one.
0 Nanak! by the name they are contented, their soul and body is with the Lord.
Sirl Rag; mahala I.
(1). Hear, 0 heart! 0 beloved friend! be united (with the Supreme Being), this is the time. As long as there is there the breath of youth, give (him) this body! Without virtue it is of no use, the body decaying is reduced to ashes again.
1 This is not quite in accordance with the cosmogonies of the Puranas; see Vishnu Purana, p. 16, note 25.
2 Vfe W5, the five beings (not elements), i.e. STW, Sjq, ^T, U3T?> which are personified.
3 3U7ST> to cross (the ocean of existence); the crossing is made possible by reflection or meditation (f^c^ldAl) on the Guru, who is the mediator of salvation.
* s.m. a burning of the jungle, 3@ y^t literally: a conflagration of the jungle is burning.
5 Slfe fiiWlOcM is a frequent expression in the Granth; i^fe is the Locative of union, so that 5tfe fitwiQcvi literally signifies: to unite in or to union (with himself); from the Supreme Being all emanates and into it all is again reunited.
6 ^fp£ <Ud*lfe *TTH; these words are very comprehensive; is =?{\% (from t||cl/>|), to keep in mind, to think or reflect upon (Sindhi: HTT*J> Sansk. ^TR^F)- SIRI RAG, MAH. I., SABD XVIII.
Pause, 0 my heart! having ohtained (this) profit go to thy house!
(If) by the disciple the name is praised,^he fire of egotism is removed.
(2). (If) having heard, heard a literary composition be made,1 (if) having written and read a load, one understand it.
His thirst is day and night very great, (as there is in him) the disease and abnormal state of egotism. He (i.e. God) is without concern, unweighable, (but) the wisdom of the Guru calculates his (God's) value.2 (3). (If) I acquire lakhs of clevernesses, friendship and intimacy with lakhs (of people). "Without the society of the saint3 I am not satiated, without the name I have pain and affliction. Having muttered Hari in the heart, (final) emancipation is obtained, the disciple recognizes his own. self.
(4). Body and heart is sold to the Guru, the heart is given with the head.
By the disciple the three worlds are searched through, searching and looking about.
He, who is united'to union (with God) by the true Guru, he, 0 Nanak! is with the Lord.
Bin Rag; mahala I.
(1). There is no anxiety about death, no hope of life.
Thou takest care of all creatures, thou countest their breath and morsel. Within the disciple thou dwellest, as it pleases (thee), so thou determinest.4 Pause.
0 heart! muttering Earn, the mind is soothed.
In the heart grudge is hurnt and extinguished, by the disciple divine knowledge is obtained.
(2). (If) the state of the heart be known, if the Guru be joined, fear ceases.
From which house, when being dead, one must depart, in that, whilst living, kill thyself and die! From the unbeaten, beautiful sound he (i.e. Hari) is obtained, by means of reflection on the Guru.5 (3). If the unbeaten sound is obtained, egotism is annihilated. For him, who serves his own true Guru, I always sacrifice myself.
Standing at the threshold (of God) he is dressed (with a dress of honour), in whose mouth the name of Hari dwells.
(4). Where I see, there he is diffused, there is union of Shiva and of his Shaktis.6 1 3T\E<5 af^OT; jfe? (=Sansk.?TS|'f)> binding together, making a 3^ (literary composition).
8 Wtt is here a verb, ^n^TST* to compute, to calculate. As regards the verbal forms, I must refer to my Grammar to the Granth, which I intend to publish, as it would carry me too far to explain in notes all the different grammatical forms.
3 THTj when used in the singular^ often denotes the Guru.
4 fAd"H IJJcM is traditionally explained by the Sikhs = fed A I oJ<JAT> to judge, to determine. Its etymology is obscure (perhaps identical with the Hindi f^rN^Sf, f^f^Ef = f^^^).
5 *H25vTC is the same as ttJAUd I > unbeaten. The sound not produced by beating (a drum, etc.) is said to be produced in the ^JJ^t "^WTO or tenth gate (of the human hody), Le. the vault of the head, where the vital breath, by the practice of Jog, is concentrated, and where that sound is believed to be produced thereby. J>f7^R "SITSft is the same as ttJAU^ 6 About the Shaktis of Mahadeva or Shiva, see Vishnu Purana, p. 51, note 4. Rudra ( = Shiva) is with his energies an agent in creation.
SIRI RAG, MAH. I., SABD XIX. XX.
In three qualities 1 the body is bound up; he who has come into the world is a sport. By separation (from God) they are separated in pain, the self-willed do not obtain union (with God). (5). If the mind retired from the world dwell in its (own) house (body), if it be imbued with true fear (of God).
It enjoys the great delight of divine knowledge, it will not again become hungry. 0 Nanak! kill this (thy) mind and be united (to God), there will not be again pain.
Stri Bag; niahala I. t XIX.
(1). This mind is foolish and covetous, given to and allured by covetousness.
The Sakta (worshipper of the Shakti) is not affected by the word (of the Guru), in foolishness he is coming and going.
If a Sadh (holy man) meet with the true Guru, the abode of qualities {i.e. the Supreme Being) is obtained (by him).
Pause.
0 (my) mind! give up egotism and pride!
Having served Hari, the Guru, the ocean, thou wilt obtain honour at the threshold.
(2). Having muttered the name of Ram day and night, the disciple knows the wealth of Hari.
All comforts are in the enjoyment of the taste of Hari; in the assembly of the saints divine knowledge is obtained.
(By whom) always, day and night, the Lord Hari is worshipped, (to him) the name is given by the true Guru.
(3). By the dog falsehood is practised; by reviling the Guru he is wasted and consumed.
Erring he wanders about, he has much pain; Yama having killed (him), makes him a threshing-floor.2 The self-willed obtains no comfort, the disciple (obtains) comfort and splendour.3 (4). Here (in this world) business is pushed on, (but) the writ of the True one is authoritative. He is the friend (of) Hari who serves the Guru; by the agency of the Guru he is foremost.
0 Nanak! who does not forget the name, he (is) conspicuous4 by (this) true work.
Sir! Rag; mahala I. XX.
(1). If but a little the beloved be forgotten, there is great sickness in the mind (produced).
How shall honour at the threshold be obtained, when Hari does not dwell in the mind?
By meeting with the Guru comfort is obtained, the fire dies, the (three) qualities are absorbed.5 Pause.
0 mind, day and night remember the qualities of Hari!
Those men are rare in the world, by whom the name is not a single moment forgotten.
1 The three qualities are!tt> 3*^* 2 i.e. He beats him hard like a threshing-floor.
* A^lc^ may here be translated by "conspicuous" (literally, a flag); true work (Sansk. ^fc^ «fpft) =not forgetting the name — is that which has a real value or merit. By not forgetting the name, a man becomes honoured at the threshold of Hari. But may also be taken = 7?|4f|%, he attends to, is intent on (with the Locative) true work.
6 ^frfvT* HTfij is here verb (V||GcM = *PJlGcM > to be absorbed) and not postposition (in).
SIRI RAG, MAH. I., SABD XXI.
(2). (If) light be united with the source of light, there is conjunction of the intelligence with the principle of intelligence.1 By the destruction of egotism they are gone, there are no (longer) doubt and grief. In which disciple's mind Hari dwells, his union (with Hari) the Guru brings about.
(3). If I make (my) body (like that) of a fascinating woman, the enjoyer will enjoy (it). With that love should not he made, tbat appears as transitory.
That Lord is the husband of the bed, he dallies (with) the disciple (as with) a beloved woman.
(4). Having removed the four fires2 by throwing the water of Hari (upon them), die, 0 disciple! Within (thee) the lotus is (then) opened, filled with nectar thou wilt be satiated.
0 Nanak! having made the true Guru (thy) friend, thou wilt attain the True one, having gone to the threshold (of God).
Slrl Rag; makald I. XXI.
(1). 0 beloved, mutter Hari, Hari! having taken the wisdom (instruction) of the Guru say: Hari! 0 mind, if the touchstone be applied to the True one, if he be weighed by a full weight: His value is not obtained by any one, 0 heart! he is a priceless * gem.
Pause.
0 brother, the diamond of Hari is in the Guru!
In the true assembly4 the true Guru is obtained by praising (Hari) day and night by means of the word (of the Guru).5 (2). The true stock-in-trade (or goods), wealth and capital is obtained from the Guru's revelation. As fire dies by water being poured upon it, thus thirst (is extinguished) by the slave of slaves.* The executioner7 of Yama does not touch (the disciple), thus he crosses the water of existence and will cause (others) to cross.
(3). To the disciple falsehood is not pleasing; to him, who is attached to truth, truth is pleasing. To the Sakta (= impious) truth does not please, falsehood is allotted to the false one.
By the Guru being joined (with them) they (—the true ones) are steeped in truth, the true ones are absorbed in the True one.
(4). In the heart is a gem, a ruby; the name is a jewel, the best thing,8 a diamond.
The true stock and wealth is the name; in every body is the profound and deep (Supreme Being).
0 Nanak! by the disciple the diamond is obtained, if Hari bestow mercy on him.
1 The Supreme Being is ^jf^ (^fcft ^HP-ft)' self-resplendent or the source of light, which is the principle of life in rational beings. In consequence of the (light) being infused into the created spirits, there is Tr3f3", intelligence, in them. The Supreme Being is therefore 44dj^, intelligent, or the priuciple of intelligence, from which the JTHfe of the (rational) beings has emanated.
2 The four fires or heHts are said to be: fif*TT> ^TT» 5^?> 753- 8 S)f*5?HiMfe>sucb like compounds are very frequent in the Granth, signifying literally: priceless in price. 4 4JJ|fe> tbe true assembly or the assembly of the true disciples or saints. 8 4Jfc|fc TfWIdcNW to praise Hari by means of the or word of the Guru.
fi ^l+jHs CTTj the slave of slaves (servus servorum), i.e. the Guru. This phrase is of frequent occurrence in the Granth.
7 itmr> which the Sikhs traditionally explain by messenger 0£3"), is the same as 7^735= 533735, a Canp^al = executioner.
8 V^ldM > Nka ^W3r the thing, the real thing or substance = the best thing or including all things.
SIRI RAG, MAH. I., SABD XXII. XXIII.
Sirl Rag; maliald I.
(1). By wandering about the fire (of the heart) is not extinguished, if one wander from country to country.
From his heart the dirt ( = sin) does not go off, wretched is his life, wretched his (faqir's) dress. Devotion is not brought about by anything, except by the instruction of the true Guru.
Pause.
0 heart, attending to the Guru, remove the fire!
If the word of the Guru dwells in the mind, the thirst of egotism dies away.
(2). 0 mind! it {i.e. the name) is a priceless gem, from the name of Bam honour is obtained,1 Having joined the assembly of the true ones Hari is obtained by the disciple, having applied his devotion2 to Hari.
When his own self is gone, comfort is obtained, (as) water mixing with water is absorbed (in it), (3). By whom the name of Hari, Hari is not kept in his thoughts, he comes and goes vicious.
By whom the true Guru, the Spirit,3 has not been joined, he pines in the water of existence and causes (others) to pine.
This gem, 0 soul! which is priceless, goes thus for a kaudi (cowrie).
(4). Those are perfect and wise men, by whom, being desirous4 for, the true Guru is found. Having met with the Guru the water of existence is crossed (by them), at the threshold they are manifest5 (present) with honour.
0 Nanak! they will have bright faces, (in whom) contemplation springs up (and) attention (to the) word (of the Guru).6 Sirl Rag; mahala I.
(1). Make traffic, 0 trader! take with care a stock of goods.
Such a thing should be bought, with which one gets through (the water of existence). In the other world is a very knowing banker, he will look after the thing.7 1 t| l<^cM (jJUmf) is also neuter, to be received, to come to hand.
2 fw<£ s.f. (Sindhi ^3 $./•), Sansk. the entering into a thing, absorption in = deep meditation or intense devotion to, 3 The true Guru is often called in the Granth VT^ (J^)- *J^T is called in the Vishnu-Purana Vishnu (who is identified with Brahma), TJ^1 (spirit, individuality) being the first form of the Supreme, See Vishnu Purana, p. 9. The true Guru is considered as an Avatar of the Supreme Being, and therefore the attribute of \nj*J is conferred on him too. Baba Nanak is considered by the Sikhs as an Avatar (incarnation) of the Supreme (Vishnu), who became again incarnate in the nine following Gurus; for this reason they all call themselves Nanak.
4?fiT is adjective (xfa*0» having a taste for, longing for, or having a right understanding for the matter. 6 *Md<Sl<£ has here the sense of TT^f^, manifest, present, as used already by Tulsl Das (and written by 6 No Sikh, how much soever I inquired, could explain me this verse. The sense is: those have (or will have) bright faces in whom contemplation (iffo) and attention (?ffan^) of the word springs up. *TTO> sound, word, is nearly always the word of the Guru.
* The <SOTr1ld<; or trafficker (retail dealer) takes his stock of goods (or ^jf*? capital) from the *TRF (^rrcr)> wholesale merchant or banker, to whom he is accountable.
SIRI RAG, MAIL I., SABD XXIV. XXV.
Pause.
0 brother, say Earn! attentively.
Having taken the praise of Hari as thy stjck of goods go, if the Lord sees it, he puts confidence in it.
(2). "Who have no capital of truth, how shall they obtain comfort? By carrying on a base traffic heart and body become base.
Like a deer caught in a snare he has much pain and weeps always.
(3). The base ones (like base coins) are not received at the treasury, they do not obtain the sight of Hari the^Guru.
The base ones have neither caste nor fellowship, by baseness nobody prospers.
The base practise baseness; having come (into this world) they lose their honour when having gone.
(4). 0 Nanak! the heart should be instructed by the word of the Guru (and in) the praise (of Hari). Those who are steeped in the love of the name of Earn, have no burden nor doubt.
In muttering Hari is the greatest profit, the fearless Hari (dwells then) in the heart.
Siri Rag; mahala I. II. Ghar. XXIY.
(1). Wealth, youth and a flower are guests for four days.
Like the leaf of a lotus,1 after having brought forth flowers, is withering away.
Pause.
Enjoy pleasure, when youth is fresh (blooming), 0 beloved!
The few days (of youth) are (soon) over and the coat (=body) has become old.
(2). My merry friends have departed and are fallen asleep in the grave-yard.a 1 also shall go sad and weep with a feeble voice.
(3). Thou hearest not at all the intelligence with thy ears, 0 woman!
Forthwith thou wilt come to thy father-in-law's house, thou wilt not be continually in thy father's house. 0 Nanak! know, she who has fallen asleep in her father's house out of season, has lost the bundle of her virtues and is gone off, having bound together vices.
Siri Rag; mahala I. II. Ghar. XXV.
(1). He himself is enjoying pleasure,3 he himself is the pleasure, he himself is amusing (others) (with pleasure).
He himself is the petticoat (= woman), he himself is the husband of the bed.
Pause.
Given to pleasure is my Lord, brimful he is contained (everywhere).
(2). He himself is the fisher and the fish, he himself is the water and the net.
1 "IpTfe, SindhI Tf^rftr* Sansk. tjfflwft, the lotus plant, (not the flower) Nelumbium speciosum.
2 tflcJlfe is explained by the Sikhs = ^TTcJt (in the graves), but the proper sense of the word is graveyard. lfldlcV = Sansk., decayed, the last syllable being originally han = an, i.e. ^JT*f, place, the place of the decayed.
8 <F*ft*HT> <nT) dl^cAU refers chiefly to sensual pleasure. dl^cM is the causal of d^cM (= <PT^T» ^•TT), and signifies either to amuse, to divert, or to cause (others) to dally with.
SIEI bag, mah. l, sabdxxvi. xxvil He himself is the bait1 of the net, he himself is within (it) the greediness (of the fish).
(3). My heloyed himself is in many ways playful, 0 my (female) friend! He continually dallies (with) the favoured woman; behold! this is my state.
(4). Nanak bows with supplication: thou art the lake, thou art the gander. Thou art the crane,2 thou art the white lotus, thou thyself seest (thy) opening.3 Sin Rag; mahald I. III. Ghar, (1). Make this body the earth, (good) works the seed, the bow-holder4 will pour water (upon it). (Make) the mind the husbandman, cause Hari to spring up (as a sprout) in the heart, thus thou wilt obtain the state of final emancipation.
Pause.
Why art thou proud, 0 fool! of the Maya (illusive wealth)?
Thy father, son, all thy wives, thy mother, will at the end not be thy companions.
(2). He who pulls out (from his heart) the abnormal state of sensuality and the wicked ones,5 becomes meditating on the Supreme Spirit, after having given them up.
Then silent repetition (of the name), austerity and continence is made, when they (i.e. the wicked) are checked, the lotus opens in the hermitage {i.e. secluded heart).
(3). (Who) subdues the twenty-seven fold body,6 (who) in the three stations7 remembers continually death.
He recognizes in the ten and eighteen * the Infinite; Kanak says: thus he is in one (continual) absorption (of thought).
Siri Rag; mahala I. III. Ghar. XXVIL (1). Make works the earth, the name the seed, give continually the water of truth.
Having become a husbandman, grow faith; paradise and hell is thus (obtained) by the fool (and) wise.9 1 *T^73T s'm' diminutive of (= ^mtfcR), a plant (Arum Indicum), the root of which is sometimes eaten and used as a bait for fish.
2 o/Qw (Sansk. cR^T^f) must here be translated by crane, for the sake of contrast. S^tofL Sansk. cflfqqu, is the white lotus, that opens at night-time.
3 f%?T*T instead of f^TTO (Sansk. f%cfiTO), the opening of the lotus (at night-time). t 4 *1lfdJlMT^> in whose hand is a bow, an epithet of Vishnu.
5 ^RZ, the wicked are SfR, ^J, 6 xffaT *TV|3 lvld> the twenty-seven fold, i.e. body. The body is said to consist of twenty-five parts, of *HT3^TT and of = twenty-seven.
1 tra* s.m. station =?H<J*ftU, U. 5TRc^ W(fj{, waking, dream and deep sleep; a fourth (cjffa) is also counted, the absorption of the soul in Brahma.
8 The ten are said to be the four Vedas and the six Shastras; the eighteen are the eighteen Puranas.
9 The words are so elliptic, that they are hardly intelligible. The sense is: thus paradise is obtained by the wise and hell by the fool.
SIR! RAG, MAH. I., SABD XXVIII. XXIX.
Pause.
Likely thou wilt think, that it {i.e. paradise) is obtained by (mere) words.
By the conceit of wealth, by the beauty of the body, in this wise the (human) birth is lost.
(2). Vice is on the body (like) mud, this mind is a frog, who does not get any information respecting the lotus.
The black bee is the teacher, who continually talks; how shall it {i.e. the mind) understand, when he (the black bee) does not make it understand?
(3). Speaking and hearing is (like) the voice of the wind {i.e. useless), this mind is attached to the Maya.
The (merciful) glance of the Lord is heart-pleasing to them, by whom he is considered as One and meditated upon.
(4). (By whom) the thirty (days of fasting) and the five (prayers daily) have been kept, he, having made the name his companion, goes off, having frustrated the design of Satan.
Nanak says: it must he departed, what for is property and wealth amassed?
Biri Rag; mafiald I, IY. Ghar.
(1). He is the Lord, by whom the world is made budding, (by whom) the world is made green. By whom the water and earth have been fixed; blessed is the creator.
Pau%%.
Thou must die, 0 Mulla,! thou must die! remain in the fear of the creator! 1 (2). Then thou art a Mulla, then thou art a KazI, if thou knowest the name of God. None, though he be very learned, will remain, it is gone onwards.2 (3). He is a Kazi, by whom his own self is abandoned and the one name is made his support. He is and will be, he will not be destroyed, true is the creator.
(4). Five times he prays, he reads the book of the Qoran. Nanak says: when the grave calls, drinking and eating is stopped, Sirl Rag; mahala I. IY. Ghar. XKIX.
(1). There is one dog (and) two bitches with (me). Bewildered they always bark early in the morning. Falsehood is a knife, stolen (goods) carrion. I remain in the form of a bowman,3 0 creator!
Pause.
I have no road of honour,4 nor do I practise good works. I am ugly and remain in an unclean form.
1 3t at the beginning of a sentence and in connexion with an imperative, is an exhortatory particle, like the Sanskrit ^rfxj.
2 VTfjJ 3cJ3H i to carry the foot = to go on, to quicken one's step.
3 1||AqJ i armed with a bow; a caste of low people, who are armed with a bow and live by hunting.
4 Yff^ ^\ Vft* road of honour, i.e. I do not walk honourably.
SIRI RAG, MAH. I., SABD XXX.
Only thy name saves the world. This is my hope, this my support.
(2). "With my mouth I utter calumny day and night. I look at another's wife and am of low occupation.1 Lust and wrath dwell in my body, I am a Candal.
0 creator! I remain in the form of a bowman.
(3). Ensnared (caught) is my understanding by an elegant dress.
1 am a cheater, I cheat the country.
I am very clever, great is my weight.2 I remain in the form of a bowman, 0 creator!
(4). I am ungrateful, I live on the wages of iniquity. How shall I, wicked thief, show my face?
The humble Fanak expresses his thought.
I remain in the form of a bowman, 0 creator!
Siri Rag; mahala I. IY. Qhar. XXX.