(1). I am defiled, not (having practised) one (virtue); practising virtues I will wash away (my filth). My bridegroom wakes, I sleep the whole night long.
Pause.
How shall I thus become dear to my husband? My bridegroom wakes, I sleep the whole night long.
(2). Longing (for him) I come to the bed, (That) in future I please (my) bridegroom, why should I not please (him)?
Pause.
What do I know, what will happen, 0 mother! Without the sight of Hari I cannot live.
(3). I have not tasted love, my thirst is not quenched. That youth is gone and the woman repents.
Pause.
Till now I wake in expectation and desire. I have become dejected, I remain hopeless.
(4). (If) she adorn herself by doing away egotism: Then the woman sports with her husband on the bed.
Pause.
Then, (says) Nanak, she will please the mind of her husband. Having given up greatness she will be absorbed in her husband.
XXYIL (1), In her father's house the woman (is) very ignorant. I had no knowledge of that bridegroom.
EAG ASA; MAH. I., SABD XXVIII.-XXX.
Pause.
My bridegroom is One, there is no other.
If he bestow a favourable look, then union is brought about.
(2). In her father-in-law's house^he True one is known by the woman. With natural ease her beloved is recognized (by her).
(3). By the favour of the Guru such wisdom is obtained. Then the woman is pleasing to the mind of her husband.
(4). Nanak says: if she adorns herself with fear and love: Then she always sports with her husband on the bed.
(1). There is not any one's son nor any one's mother. By false affection and error (the world) is misled.
Pause.
0 my Lord, I am thy creature.
"When thou givest it (to me), then I mutter thy name.
(2). One may weep (on account of) many vices. When it pleases him, he pardons (him).
(3). By the favour of the Guru foolishness is done away. Where I see, there is that One.
(4), Nanak says: if one gets such an understanding: Then he is absorbed in the perfectly True one.
Bupade.
(1). In that pond his dwellings are made, (by whom) water and fire are produced.
1 am fascinated by the lotus,1 (but) the foot does not go there. I saw, that (people) were drowned in it.
Pause.
0 foolish mind, why dost thou not think of the One? By forgetting Hari thy virtues are consumed, (2). I am not chaste nor learned, foolish and stupid I was born.
Nanak says: (I flee) to the asylum of those, by whom thou art not forgotten.
XXX.
(1). There are six houses, six Gurus, six (methods of) instruction.2 The Guru of the Gurus is One, the garbs many.
Pause.
In which house the creator is praised: That house hold fast, greatness (will accrue) to thee.
(2). Of seconds, minutes, gharis, watches, (lunar) days, week-days, a month is made up. The sun is One, the seasons many.
Nanak says: how many are the garbs of the creator!
1 The literal translation is: (there is) fascination of the lotus = I am fascinated, attracted by it. The explanation of this passage, as given on p. 18 (III.), is different, though grammatically correct. The sense is apparently: the Supreme dwells in a place (pond), where the foot of man cannot go: he is *HIpJ a^jj^j.
2 The six Darshanas or philosophical systems.
RAG ASA; MAH. I., SABD XXXI.— XXXIII.
Om! By the favour of the true Guru! ASA; GUAR III.; MAH ALA I. I. XXXI.
(1). (Thou mayst have) Lakhs of armies, Lakhs of musical instruments and spears, Lakhs may rise and make salutation (to thee).
Thou mayst have a sway over Lakhs, Lakhs may rise and pay (thee) reverence. 'When thou dost not come into account before the Lord, all (thy) works are fruitless.
Pause.
Without the name of Hari the world is but labour.
If the foolish (world) he ever so much admonished, yet it remains totally blind.
(2). Lakhs may be acquired, Lakhs collected, Lakhs may be eaten, Lakhs may come and go. When thou dost not come into account before the Lord, where will (thy) soul wander about?
(3). Lakhs of Shastras they may teach, Lakhs of Puranas the Pandits may read. When they do not come into account before the Lord, they are all rejected.
(4). Prom the true name honour is produced, the name of the creator (is obtained) by destiny. In (whose) heart it dwells day and night, he by his favourable look (gets) across, (says) Nanak.
II. XXXII.
(1). My lamp is the One name, pain is thrown into it as oil.
By that light that (pain) is soaked up, falling in with Tama has ceased.
Pause.
0 people, may not any one fall into wrangling!
Having collected a Lakh of reels of cotton one little bit sets fire to it.
(2). My platter with the oblation (to the deceased ancestors) is Kcshava, my funeral obsequies, (I perform), the true name of the creator.
Here and there, in future and past (time), this is my support.
(3). He bathes in the Ganga at Benares, (who) praises thee, 0 Supreme Spirit! True bathing is then made, when day and night love towards thee is entertained.
(4). Some are dwelling in heaven, some under the earth;1 the Brahman having twisted the riceball eats it.2 Nanak (says): the rice-ball of pardon is never exhausted.
ASA; GHAR IY.; MAHALA I. Om! By the favour of the true Guru! I. XXXIII.
(1). For the sake of visiting idols pain and hunger are undergone at a Tlrtha. The Jog! and ascetic are continuing in their practice, having put on reddish -yellow garbs they wander about.
Pause.
On thy account, 0 Lord, they are imbued with love.
Thy names are many, thy forms endless, it cannot be told, how many thy qualities are, 1 *&$\ (<3Ttf^R*0 dwelling in heaven; gTfiTeTcft is the Sansk. ^n^T> dwelling in or under the earth; both adjectives refer to the manes of the deceased ancestors.
2 After having offered it to the manes; usually these rice-balls are left on the ground.
EAG ASA; MAIL I., SABD XXXIV. XXXV.
(2). Having forsaken house, palace, elephants, horses, they went to a foreign country. The Plrs, prophets, devotees and sincere ones gave up the world and became acceptable.
(3). Eelishes, tranquillity, comfort and pleasure were given up (by them), laying aside their clothes they put on skins.
In pain and suffering (they stand) at thy gate, being in love with thy name they became Darvishes.
(4). A skin, an earthen cup, a staff, a little wallet (is taken), a tuft of hair, a (sacred string), a Dhoti is made (by me): Thou art the Lord, I am thy mimic; Nanak says: of what kind is (my) caste?
ASA; GHAB Y.; MAHALA L Om! By the favour of the true Guru! I. XXXIV.
(1). Within (my) mind dwell the five (passions) concealed.
They do not remain steady, they wander about like those who are indifferent (to the world).
Pause.
My mind does not remain steady with the merciful one.
Being greedy, deceitful, sinful, hypocritical, it clings excessively to the Maya.
(2). A wreath of flowers I will put as necklace on my neck. When (my) beloved will be met with, then I will adorn myself.
(3). We are five companions,1 (who have) One husband. The tree is transplanted,2 life is going.
(4). We five companions having met, weep.
The breath is separated, and we give account, says Nanak.
ASA; GHAB VI.; MAHALA I. Om! By the favour of the true Guru! I. XXXV.
(1). If the mind be the pearls and jewels, if the breath be the stringholder; If the woman put on her body the decoration of patience, then, being dear to (her) beloved, she enjoys him.
Pause.
By the very excellent sweetheart the woman is fascinated. Thy excellences are not in others.
(2). (If) she make Hari, Hari (her) necklace and put it (on her) breast, (if) she take Damodar (as her) tooth-powder.
- (If) she make the creator her wrist-ornament and put it on, (if) she apply (her) thoughts in this wise.
(3). (If) she put on Madhu-sudana (the subduer of Madhu) as her finger-ring, if she take the Lord as her cloth.
(If) she patch patience (on her forehead) as her Dhari,3 (if) she apply the husband of Lakshmi as collyrium (to her eyes).
1 The five companions are the five senses.
2 ^Jft? s%f- a tree especially for transplantation. The death of man is compared to the transplantation of a tree.
3 Tf=ft is in the Panjab a line of red lead painted on the forehead.
RAG ASA; MAH. I., SABD XXXVI.— XXXVIII.
(4). (If) she light a lamp in the mansion of her mind and make her body the bed: Then he enjoys her, says Nanak, when the King of divine knowledge come3 to (her) bed.
II. XXXYI.
(1). What is created, that does what it is caused to do; what can be said to it, 0 brother? What must be done, that it does; what cleverness has the creature?
Pause.
Thy order is good; who pleases thee: To him accrues greatness, (says) Nanak, he is absorbed in the true name.
(2). The destiny is fixed, the order is written, no order is again given. As it is written, so it falls, no one can efface it.
(3). If one talk much at the threshold, he gets the name of a low person. The chess-figure, that is not well arranged in the chess-play, is beaten.
(4). No one is read, learned, wise, no one foolish and bad.
Within which servants he causes (his) praise to be made, they are called servants.
III. XXXVII.
(1). (If) the word of the Guru is in (my) mind, (if) I wear patience as ear-ring and patched quilt. (If) I consider as good, whatever he (God) does, I get easily the treasure of the Yoga.
Pause.
(Whose) soul is continually intent (on the Supreme), 0 brother, he is a Jogi. (Who) is intent on the most excellent essence (=the Supreme): He obtains the nectar-name of the Supreme, he is enjoying this relish of divine knowledge.
(2). I sit in a sitting posture at Benares,1 (if) I give up designs and disputes.
(My) horn is the word of the Guru, its sound is always beautiful, day and night it produces a (continuing) sound.
(3). (My) bowl is reflection (on) divine knowledge, intelligence (my) staff, what is existing (my) ashes.2 The praise of Hari my prayer, (living as) a disciple my ascetic life.3 (4). In all is the (divine) light; our appellation is of various and many kinds.
Nanak says: hear, 0 Bharthari,4 (he is) a Jogi, (whose) thoughts are continually directed on the Supreme Brahm.
IY. XXXVIII.
(1). Make divine knowledge the molasses, meditation the flowers of the Dhava-tree, good actions the bark of the Kikar-tree and put (them into it)!
The world the distilling pot, love the plastering! from this juice nectar is caused to ooze out.
Pause.
0 brother, (who) is drunk in (his) mind (and) drinks the juice of the name, he is easily absorbed in love.
1 ftl^Adl d\, the city of Shiva = Benares.
2 ftisfej ashes rubbed on the body by devotees. The sense is: whatever exists, I consider as ashes, 3 ^pWftf *H3V3"j literally: (my) ascetic way of life is facing the Guru.
4 Bharthari is the name of a Jogi, with whom Nanak is said to have had a discussion. (See Janam-Sakhi, Lahore edition, Sakhi 44.)
RAG ASA; MAH. I., SABD XXXIX.; MAH. III., I. (XL.)
Day and night devout meditation (with) love is made (and) entertained, the unbeaten sound is laid hold of (by him).
(2). A full and true cup he raake^ easily drink him, on whom he bestows a glance. Who is a dealer in nectar, what should he entertain love for mean liquor?
(3). The discourse of the Guru is a nectar-speech, who drinks it becomes acceptable.
(Who is) very fond of the sight of the gate (of God), he becomes emancipated, what shall he do in paradise?
(4). Who i3 fond of (his) praises, is always indifferent to.the world, he does not lose his life in gambling.
Nanak says: hear, 0 Eharthari! the J5gi is intoxicated by a stream of nectar!
V. XXXIX.
(1). Khorasan rendered assistance (and) Hindustan was frightened.1 I myself do not blame (thee), 0 creator, who hast made the Mugal the angel of death and raised him. Such a great slaughter took place, no compassion was shown to the weeping ones.
Pause, 0 creator, thou art the same to all.
If the powerful one kills the powerful, no anger arises in (my) mind.
(2). If the powerful lion falls on a herd of cattle and kills (them), this is the bravery of the Lord. Having spoiled the jewel they were destroyed; no one takes any notice of dead dogs.
Thou thyself joinest and separatest, thou thyself seest thy own greatness.
(3). If one assumes a great name and enjoys (all) pleasures, he likes in (his) mind: — A worm comes into the sight of the Lord (and) as many 2 as pick up grains — He having died repeatedly lives ( = is born again); then he will get something, (says) Nanak, (if) he praise the name.
KAGU ASA; GHAE II.; MAH ALA III.
Om! Ey the favour of the true Guru! I. XL.
(1). The very fortunate one obtains a sight3 of Hari Ey true love to the word of the Guru.
Six (philosophical) systems are current, (Eut) the system of the Guru is profound and boundless.
Pause.
Ey the system of the Guru emancipation and salvation are brought about, That True one himself dwells in the mind (of the disciple), (2). Ey the doctrine 4 of the Guru the world is saved, If one bestow affectionate love (on it).
1 This refers to the sack and destruction of Sayyid-pur by Babar.
2 Supply: birds.
3 -^cl^A > sight, is here = knowledge, clear insight.
* "£d*4A might here also be translated by: " sight of the Guru."
RAG ASA; MAH. III., SABD II. III. (XLI. XLII.)
Affectionate love some rare one bestows (on it).
Ey the doctrine of the Guru happiness is always produced.
(3). In the doctrine of the Guru is the gate of salvation. (Who) serves the true Guru is the support of (his) family. Who are without the Guru get by no means salvation. Enined by vice they are struck (at the gate of Tama).
(4). Ey the word of the Guru happiness and tranquillity (are produced) in the hodyi (Who becomes) a disciple, him no pain touches.
Yama, the death, does not come near him.
Nanak (says): the disciple is absorbed in the True one.
II. XLI.
(1). (Who) has died by means of the word (of the Guru), he removes from within his own self. (Who) serves the true Guru, he has not a bit of covetousness.
The fearless and munificent (Supreme one) is always in (his) mind. The true word (of the Guru) some (rare) one obtains by destiny.
Pause.
Collect (his) excellences,1 vice will go from within!
By means of the word of the perfect Guru thou wilt be absorbed.
(2). Who is discerning (his) excellences, he knows his excellences. He praises the name by means of the nectar- word (of the Guru). Ey the true word he becomes pure.
Ey praise the name is obtained.
(3). (His) inestimable qualities cannot be obtained.
(Who) is pure in (his) mind, he is absorbed (in him) by means of the true word (of the Guru).
Those are very fortunate, by whom the name is meditated upon.
He, who is always bestowing favours, is made to dwell in (their) mind.
(4). Who remember (his) excellences, to them I become a sacrifice. (Those are) true at the true gate, (who) sing (his) excellences.
He himself gives (them) with natural ease.
Nanak (says): the estimate (of them) cannot be told.
III. XLII.
(1). In the true Guru is a great dignity.
Those, who have been separated a long time (from Hari), he unites to union (with him). He himself {i.e. Hari) unites (them, whom the Guru) unites to union (with him).2 His own estimate (only) he himself reaches.
Pause.
In which wise is the estimate of Hari made?
Hari is boundless, unattainable, inapprehensible, by means of the word of the Guru some man falls (with him).
(2). Some (rare) disciple knows his estimate.
Ey (some) rare one (his estimate) is obtained according to destiny.
1 The sense is: collect them in thy mind = remember them.
2 The Guru is the instrument of Hari, through whom Hari himself is bringing about union with himself.
RAG ASA; MAH. III., SABD IV. V. (XLIII. XLIV ) High is (his) word, (he himself) is high.
Some disciple praises (him) by means of the word (of the Guru).
(3). "Without the name there is nain and ailment in the body. "When the true Guru is met with, the pain recedes. "Without meeting with the Guru he suffers pain.
Much punishment is inflicted on the self-willed one.
(4). The name of Hari is sweet and very tasteful. He goes on drinking it, whom he lets drink it.
By the mercy of the Guru he gets the juice of Hari.
Nanak (says): those who are attached to the name, obtain salvation.
IY. XLIII.
(1). My Lord is true, deep and profound.
Who serves him, (in his) body is happiness and tranquillity. (Who) are naturally attached to the (word of the Guru): To their feet we always cling.
Pause.
Who are coloured in tneir mind by applying the colour of Hari: Their pain of birth and death is done away, they naturally come together at the threshold of Hari.
(2). Who tastes the word (of the Guru), he gets true relish. He fixes the name of Hari in his mind.
Hari, the Lord, is always omnipresent. He himself is near, he himself is far off.
(3). Every one tells a story and chatters away.
(On whom) he himself bestows (it), him he unites (with himself). By telling and relating (stories) 1 he cannot be obtained. By the favour of the Guru he comes and dwells in the heart.
(4). The disciples clear away from within their own self.
Being steeped in the colour of Hari they put an end to their spiritual blindness. Eeflecting on the word (of the Guru) (they are) very pure. Nanak (says): by the name he (Hari) is accomplishing (them).
V. XLIV.
(1). Who gives himself to another love incurs pain. Without the word (of the Guru) life is wasted to no purpose. Who serves the true Guru, gets true knowledge.
He clings by no means to another love.
Pause.
Who cling to the root (of all things), those people are acceptable.
Day by day they mutter the name of Ram (in their) heart, by means of the word of the Guru they know the One Hari.
(2). Who clings to the branch (= the creature), becomes unfruitful. On blind works a blind punishment (is inflicted).
The self-willed one is blind and gets no place (of rest). Being a worm of ordure he is consumed in ordure.
1 This refers to the reading of the Puranas.
RAG ASA; MAH. III., SABD VI. VII. (XLV. XLVI.)
(3). By the service of the Guru (one) obtains always happiness. Joining the society of the pious he sings the excellences of Hari. (If), praising the name, he reflect (on it): He is himself saved and becomes the saviour of his family.
(4). The word of the Guru makes (the disciple) dwell in the name.
Nanak (says): by the word (of the Guru) he obtains the palace (and) house (of Hari). By the instruction of the Guru he bathes in the true pond, in the water of Hari. Foolishness, filth and all sins are removed.
VI. XLV.
(1). The self-willed one dies and death ruins (him). By second love he kills himself.
By continually saying: " mine, mine " he is ruined. He does not know himself, he is asleep in error.
Pause.
He indeed is dead, who dies by means of the word (of the Guru).
Praise and blame are shown to be the same by the Guru; having made profit in this world muttering Hari, he departs.
(2). Who is destitute of the name, is dissolved in the womb. His life is useless, who is attached to duality.
All who are destitute of the name, burn in pain.
By the true, perfect Guru understanding is communicated.
(3). (Whose) mind is unsteady, he gets many blows. Having departed hence he finds no place.
(Becoming) a foetus (in) the womb* (he gets) a dwelling of ordure. In that house the self-willed one makes his abode.
(4). I become always a sacrifice to my own true Guru.
The disciple, who is endowed with (divine) light, he unites with the light.
His (the disciple's) speech is pure, he dwells in his own house.
Nanak (says): who destroys egotism, is always indifferent (to the world).
VII. XLYI.
(1). The slave, (who) has laid aside his own caste; (Who) has offered body and soul, (is) in the asylum of the true Guru. (In whose) heart the name is, (his) dignity is great. The beloved Lord becomes always (his) companion.
Pause.
That slave dies whilst living.
He considers, both grief and joy, as the same, and is saved by the favour of the Guru, by met of the word (of the Guru).
(2). The doing of (religious) works is commanded throughout. (But) without the word (of the Guru) none becomes acceptable.
By offering praises (to Hari) (one) makes dwell the name (in oneself). (Hari) himself gives it without any delay.
(3). The self-willed world is led astray by error. Without capital it makes a false traffic.
RAG ASA; MAH. III., SABD VIII. IX, (XL VII. XLVIII.)
Without capital it does not receive wares. The self-willed one is going astray and loses his life. (4). Who serves the true Guru, he becomes (his) slave. He becomes the highest of the highest caste people. The ladder of the Guru is the highest of all. Nanak (says): by the name greatness is obtained.
VIII. XLVII.
(1). The self-willed (woman) is false and practises falsehood. She never obtains the palace of the Lord.
Who clings to another, her he leads astray. * Being bound by selfishness she comes and goes.
Pause.
Do not look at the desire and decoration of the ill-fated woman!
(Who) directs (his) mind on (his) son, wife, wealth (and) the Maya, (in him is) falsehood, spiritual blindness, deceit (and) vice.
(2). She is always a happy married woman, who is pleasing to the Lord. (Who) makes the words of the Guru (her) ornament: (Her) bed is delightful, day by day she enjoys Hari. Meeting with her beloved she always obtains happiness.
(3). She is a true happy married woman, who has love to the True one. (Who) always keeps her beloved in her breast: She sees (him) near her and always in (her) presence. My Lord is present in all.
(4). Caste and beauty do not go with her to the other world. One will become such, as are the works he practises.
(Who) becomes the highest by means of the word (of the Guru): He is absorbed in the True one, (says) Nanak.
IX. XLVIII.
(1). A man who is naturally given to devotion: He is absorbed in the True one by true fear of the Guru. Without the perfect Guru devotion cannot be made. The self-willed ones weep having lost their honour.
Pause.
0 my mind, mutter Hari always meditating (on him)!
Always, day and night joy will spring up, thou wilt get the fruit, thou desirest.
(2). Erom the perfect Guru he obtains the Perfect one.
The word (of the Guru) makes dwell the true name in (his) heart. (His) heart becomes pure, he bathes in the pond of nectar. Being always pure he is absorbed in the True one.
(3). Hari, the Lord, he sees always in (his) presence.
By the favour of the Guru he (Hari) remains brimful (in him). Wherever I go, there I see him. Without the Guru there is no other donor.
(4). The Guru is the ocean, the full store-house. The best gems, infinite jewels (are in it).
RAG ASA; MAH. III., SABD X. XI. (XLIX. L.)
Out of favour the Guru is giving (them).
The liberal donor bestows (them), (says) Nauak.
X. XLIX.
(1). The Guru is the ocean, the true Guru is that True one. By a perfect destiny the service of the Guru is obtained.
He comprehends (this), whom he himself makes to comprehend (it). Out of favour the Guru makes him do service.
Pause.
By the gem of (divine) knowledge all right knowledge is effected.
By the favour of the Guru he (the diseiple) extinguishes (his) ignorance, he wakes day by day and sees that True one.
(2). Spiritual blindness and coneeit he consumes by the word of the Guru. From the perfect Guru he obtains brightness of intellect.
He learns by the word of the Guru, (that) the palace (of Hari) is within (himself). Coming and going are stopped, (he becomes) steady and is absorbed in the name.
(3). The world undergoes regeneration and death.
The self-willed one is thoughtless, spiritual blindness and darkness are contained (in him). He slanders others and practises much falsehood. Being a worm of ordure he is absorbed in ordure.
(4). ("Who) joins the assembly of the pious gets all true knowledge. The word of the Guru renders the worship of Hari firm.
"Who minds (his) order gets always happiness. Nanak (says): he is absorbed in the True one.
XI. L.
Pancpade.
(1). Who dies by the word (of the Guru), he has always joy. He meets with the true Guru, the Guru Govind.
He does not die again nor come after having gone.
By means of the true Guru he is absorbed in the True one.
Pause.
For whom the name is decreed by destiny itself: They always meditate day by day on the name, by the perfect Guru (their) devotion (is rendered) excellent.
(2). "Whom Hari the Lord unites (with himself): Their mysterious procedure cannot be told.
By the perfect true Guru greatness is given them.
(They obtain) the highest step, they are absorbed in the name of Hari.
(3). Whatever he does, that (he does) himself. In one Ghari he establishes and disestablishes. In telling a story and reciting it, Though one spend a hundred (years), he does not accept (of him).
(4). "Who are possessed of religious merits, with them he makes the Guru meet. The true word, the word of the Guru he lets them hear.
Where the word (of the Guru) dwells, thence pain departs.
By means of the gem of (divine) knowledge they are easily absorbed in the True one.
RAG ASA; MAH. III., SABD XII. XIII. (LI. LII.)
(5). No other wealth is so great as the name. On whom he bestows it, he is true.
Who by means of the perfect word (of the Guru) make dwell it in (their) mind: They, being attached to the name, obtain happiness, (says) Fanak.
XII. LI.
(1). One may dance and beat many musical instruments: This (human) mind is blind and deaf, whom shall ho let hear it?
Within is greediness, error, fire and wind.
No lamp burns (nor) is true knowledge obtained.
Pause.
In the heart of the devoted disciple light springs up. (Who) knows his own self, he is united with the Lord.
(2). The disciple (in) dancing conceives love to Hari.
He keeps time in music (and), removes from within his own self. He himself knows, (that) my Lord is true.
By means of the word of the Guru he learns, (that) Brahm is within (himself).
(3). Within the devoted disciple is love and affection (to Hari). He naturally reflects on the word of the Guru.
The diBciple, that is attached and deeply meditating (on Hari), is true. By sham-devotion pain is incurred (in) dancing.
(4). This devoted man.dies whilst living.
By the favour of the Guru he crosses the water of existence. By attachment to the word of the Guru he becomes acceptable. Hari himself comes and dwells in his mind.
(5). Hari, becoming merciful, makes the true Guru meet (with them), (Who) in continual devotion direct (their) thoughts on Hari.
Who are given to devotion, their report (reputation) is true.
Nanak (says): who are attached to the name, (they obtain) happiness.
GHAB, VIII.; KAFI; 1 MAHALA III. Om! By the favour of the true Guru I XIII. LII.
(1). By the decree of Hari the true Guru is met with, true knowledge is obtained (from him). In (whose heart) Hari dwells by the favour of the Guru, he comprehends (the truth).
Pause.
I have one munificent bridegroom, there is no other.
(If) he dwell in (my) mind by the kindness of the Guru, then there is always happiness.
(2). In this Tuga is the name of the fearless Hari (the means of salvation), it is obtained by meditating on the Guru.
Without the name the self-willed one is in the power of Yama, he is blind and foolish.
(3). (If) a man according to the will of Hari render service (to him), he comprehends that True one. (If) according to the will of Hari praise be offered, comfort is obtained by obeying the will (of Hari).
1 ajl^l >s a musical terra, denoting a particular kind of melody.
EAGr ASA; MAH. IV., SABD I. II. (LIII. LIV.)
(4). By the decree of Hari (thou hast) obtained the blessing of a (human) birth, (thy) intelligence has become very high.
Nanak (says): praise the name, 0 disciple, (thy) salvation is effected (thereby)!
ASA; MAHALA IY.; GHAE II. Om! By the favour of the true Guru!
I. LIII.
Pause.
Thou art the true creator, my Lord.
What pleases thee, that will take place, what thou givest, that I obtain.
(1). All is thine, thou art meditated upon by all.
On whom thou bestowest mercy, he gets the jewel of the name.
The disciple obtains it, the self-willed one loses it.
Thou thyself separatest, thou thyself unitest (with thyself ).
(2). Thou art the ocean, all is in thee. Without thee there is none other.
All the creatures are thy sport.
They are separated, having been united (with thee), the separated ones (thou) unitest (again) to union (with thee).1 (3). Whom thou lettest know (them), that man knows (them). He always tells and praises the excellences of Hari.
By whom Hari is served, he obtains happiness. He is easily absorbed in the name of Hari.
(4). Thou thyself art the creator, all is thy doing. Without thee there is none other.
(Whom) thou createst and lookest upon (in mercy), he knows (thee). Humble Nanak (says): (to) the disciple (thou) art manifest.
Om! by the favour of the true Guru! EAGTJ ASA; GHAE II.; MAHALA IV. II. LIY.
(1). Some one puts (his) confidence on a friend, son, brother.
Some one puts (his) confidence in (his) family, kinsman (and) son-in-law. Some one puts (his) confidence in his chief, head man (and) master. Our confidence is placed in Hari.
Pause.
My confidence is placed in Hari, my refuge is Hari.
Without Hari I have no other assistance nor reliance, I sing the many (and) innumerable excellences of Hari.
(2). In whom (people) place (their) confidence, they depart. Having placed a false confidence (in any one), they repent of it.
1 Sentences of this kind can only be translated according1 to conjecture, as every grammatical relation is missing. fqi-Hfj| must here be adjective (= fcj-rljft) and ^-Hjft is the Locative = ^Mfil (and not adjective). Everything is applied to render the meaning as obscure as possible.
RAG ASA; MAH. IV., SABD III. IV. (LV. LVI.)
They do not remain firm, they practise falsehood in (their) mind. I have placed my confidence in Hari, whom no one equals in power.
(3). All these are gangs (bodies^f men), (in whom) is spreading the spiritual darkness of the Maya. The foolish ones fight for the sake of the Maya.
They are born and die, the play is lost in the dice-play.
Our confidence (is placed in) Hari, who adjusts all, this and that world.
(4). In the Kali-yng (there are) gangs (of robbers), the five thieves cause quarrels. Lust, wrath, covetousness, spiritual blindness, conceit they increase.
On whom he (Hari) bestows mercy, him he joins to the society of the pious. Our confidence (is placed) in Hari, by whom all these gangs are driven away.
(5). Second love is falsehood; (who) sits (among) the band falls 1 (into it). He guesses at the faults of others (and) increases his own conceit.
Such things, as he sows, he will eat.
Humble Nanak's confidence is (in) Hari, (thereby) the religious merit (of) the whole creation is surpassed.2 III. LY.
(1). Having heard (of it) repeatedly the nectar pleases (my) heart and mind.
(By means of) the word of the Guru the inapprehensible Hari was made known (to me).
Pause.
0 disciple and sister, hear the name!
The One is contained in the heart; utter with (thy) mouth the nectar-words of the Guru!
(2). In my heart and body is love and great desire.
The true Guru, the divine male, is obtained by a great destiny.
(3). (Who) wanders about in another love, in the Maya, the poison: He is luckless and does not get the true Guru.
(4). The nectar-juice of Hari Hari himself gives (me) to drink. From the perfect Guru Nanak has obtained Hari.
IY. LVI.
(1). In my heart and body is love, the name is my support. The name I mutter, the name is the pith of happiness.
Pause.
Mutter the name, 0 my sweetheart and friend!
"Without the name I have none other; in consequence of a great destiny the disciple is getting Hari.
(2). Without the name I cannot live.3 In consequence of a great destiny the disciple obtains Hari.
(3). Who is destitute of the name, has a black face, 0 mother! Woe, woe to the life without the name!
(4). (On whom) Hari bestows a great, great lot, he obtains him.4 Nanak (says): by the disciple the name is kept fast.
2 The translation is, as so often, a conjecture, there being no grammatical relation.
3 Literally: it cannot be lived.
* Literally: Hari is obtained having bestowed a great lot.
RAG ASA; MAH. IV., SABD V. — VIII. (LVIL— LX.)
V. LVII.
(1). I sing (his) excellences, I utter (his) excellences (with my) voice. (Having hecome) a disciple I tell and praise the excellences of Hari.
Pause.
Muttering continually the name joy has sprung up in (my) mind.
Ey the true, true, true Guru the name is made firm (in me), the excellences of the highest Miss (== the Supreme) are sung (by me) with love.
(2). The people of Hari sing the excellences of Hari (in the) world.
Ey a great destiny they obtain Hari, who is unconnected (with anything).
(3). Who are destitute of (his) excellences,1 they are carrying about the filth of the Maya. Without (singing) his excellences the selfish are horn (again and) die.
(4). In the hody, (as) in a pond, (his) excellences are made manifest. iNanak (says): the disciple churns (the pond) and extracts the essence.
VI. LVIII.
(1). The name I hear, the name is pleasing to (my) mind. Ey a great destiny the disciple obtains Hari.
Pause.
Mutter the name, 0 disciple, (it is) light!
"Without the name I have no other support; the name is uttered (by me) at every breath and morsel.
(2). The name I hear with attention, it is pleasing to my mind. Who lets (me) hear the name, he is my friend and companion.
(3). Who are destitute of the name, they go as fools (and) naked. They are gradually consumed and die having seen poison, (like) a moth.
(4). He himself establishes and having established, disestablishes again. Kanak (says): Hari himself gives (his) name.
VII. LIX.
(1). By the disciple the vine of Hari, Hari is cultivated. Savoury and tasty fruits of Hari are produced (from it).
Pause.
Mutter the name of Hari, Hari, (who is) of endless waves!
(Who) by the instruction of the Guru is continually muttering the name and praising it, he subdues the servant of Tama, the (fierce) snake.
(2). Hari, Hari caused devotion to be put in the Guru.
The Guru being pleased gives (it to) the disciple, 0 my brother!
(3). (Who) practises works of selfishness, he does not in any way know the sacred precepts, As an elephant, who has bathed, sprinkles (again) dust on his head.
(4). If (one's) lot becomes great (and) very high: He mutters the name, (says) Nanak, in the True one (he becomes) pure.
VIII. LX.
(1). (I have) a hunger in (my) mind after the name of Hari, Hari. Ey hearing the name (my) mind is satiated, 0 my brother!
1 The sense is apparently; who are not singing his. excellences.
RAG ASA; MAH. IV., SABD IX. X. (LXI. LXII.)
Pause.
Mutter the name, 0 my fellow-disciple and friend!
Mutter the name! for by the game thou wilt get happiness; keep the name in (thy) mind (and) thought hy means of the instruction of the Guru!
(2). (If) I hear the name, the name, (my) mind is happy.
I am happy haying got the advantage of the name hy the instruction of the Guru.
(3). Without the name (I am) leprous, blind (by) infatuation.
All the works, that I have done, are useless, they are pain and trouble, (4)..(Who) mutters the praise of Hari, Hari, Hari, his lot is great.
Nanak (says): hy the instruction of the Guru he devoutly meditates on the name.
Om! By the favour of the true Guru! RAGTJ ASA; GHAB VI.; MAH ALA IV.
IX. LXI.
(1). Taking the chord into (thy) hand thou strikest (it), 0 Jogi, (thy) hollow flute sounds.
Utter the excellences of Hari according to the instruction of the Guru, 0 Jogi, this (my) mind is imbued with love to Hari!
Pause.
0 Jogi, give (me) advice and instruction (regarding) Hari! Through all ages Hari alone exists, before him I (make) salutation.