The wise men having heard (it) with (their) ears obtain the treasure in (their) heart. Steeped in the love of Hari, the all-arranging Lord, they sing the excellences of Earn. If the earth (be) the paper, the forest the pen, the wind the writer: The end of the endless one cannot be obtained; by Nanak the asylum of (his) feet is seized.
VI. IX. XXX.
(1). (By me) the asylum of the Supreme Being, the Lord of men, is seized. (We) have become fearless, all care (about our) life has vanished.
He is known as mother, father, friend, sweetheart, friend (and) relative.
(I am) taken and applied to (his) bosom, by the Guru (I am) united (with him), his pure glory is expounded (to me) by the saint ( = the Guru).
Many are the excellences of the endless one, the estimate of his greatness cannot be told at all. The Lord is One, the incomprehensible Lord is many, by Nanak (his) sanctuary is seized.
(2). The forest (and) the world are nectar (to him, to whom) he himself has become a companion. (On whose) breast is the necklace of the name of Earn, (his) days of poison have passed.
Gone is error, infatuation and vice are destroyed, all going into the womb is stopped. He walks cool in the fire of the world, (who) seizes the hem of the garment of the pious. Govind Gopal is merciful and powerful; say, 0 pious man: victory to Hari!
0 Nanak, meditate on the name! in the society of the perfect, pious men, emancipation is obtained.
(3). Wherever I see, there the One is present.
He himself is dwelling in everybody, (but only) by some rare one he is obtained.
In water, land and on the surface of the earth he is fully present, in the worm (as well as in) the elephant he is contained.
He is at the beginning, at the end and in the midst, by the favour of the Guru he is known.
Brahm is expanded, (all is) the sport of Brahm, Govind is called the depository of (all) excellences by (his) people.
Eemember the Lord, the inward governor, the One Hari, 0 Nanak, is contained (in all)!
?T7> = sleeping.
RAG ASA; MAH. V., CHANT X. (XXXI.)
(4). Pleasant is the day (and) night, (in which) the remembrance of the name of Hari (is made).
By love to the lotus-foot filth and sins are removed.
Pain, hunger and poverty are destroyed, the way is shown evidently.
By joining the saints and by love to the name the desire of the heart is obtained.
By seeing the sight of Hari (one's) wish is fulfilled, all (one's) families are saved.
Day and night (there is) joy by daily remembering Hari, Hari, (says) Nanak.
ASA; MAHALA V.; CHANT; GHAK YII. Om! by the favour of the true Guru!
I. X. XXXI.
Slot It is a good thing to reflect on Govfhd and to delight oneself with the spotless pious people. 0 Lord, bestow mercy, (that) Nanak may not forget the name for twenty-four minutes!
(1). In a clear night the stars glitter.
The saints, who are dear to my Bam, wake.
Those, who are dear to Earn, wake always, day by day they remember the name. In (their) heart is meditation on the lotus-foot (of Hari), the Lord is not forgotten one moment. By giving up conceit, infatuation and vice, the filth of the mind and (its) pain are burnt. Nanak says: the servants of Hari, the beloved saints wake always.
(2). The apparatus of my bed is got^eady.
In (my) heart joy sprang up, I heard, that the Lord is coming.
The Lord joined (me), (I am) enjoying happiness, pleasure, rejoicings and enjoyments were supplied. He clung to (my) bosom, pain fled, (my) life, mind, body, all flourished.
The desire of (my) heart was obtained by meditating on the Lord, the auspicious day for the union was calculated.
Nanak says: the bearer of prosperity joined (me), all joys and pleasures were made.
(3). Having joined (her) companion she asks: tell (me) the sign of the beloved!
(I am) filled with love and affection (to him), tell (me) something, I do not know (his sign)! The qualities of the creator are dark, hidden and boundless, the Yeda does not reach (their) end. In devotion with love meditate on the Lord, sing always the excellences of Hari! She is filled with the knowledge of all (his) qualities, (who) is pleasing to her own Lord. Nanak says: she, who is imbued with love and affection (to Hari), is easily absorbed (in him).
(4). With pleasure they commenced to sing songs of joy about Hari. (Their) friends increased, (their) pain (and their) enemies fled.
(Their) comfort (and) tranquillity became abundant, they rejoiced in the name of Hari, the Lord himself bestowed mercy (on them).
They clung to the feet of Hari, they were always waking, they were united with the Lord, the wearer of the chaplet of wild flowers.
Auspicious days came, easily all treasures were obtained (by them), thoy are blended1 with the Lord.
Mnak says: the people of Hari are always comfortably settled 2 in the asylum of the Lord.
1 VT^IcST H<J|<M, Pagg"?a) to be blended, to be mingled with (Sansk. ipg, root Tf^). a dNIcM (= 53ren, taggna), to remain, to be settled comfortably (Sindhi *T*H!J» MarathI Tpntf). The etymology is not quite clear.
RAG ASA; MAH. V., CHANT XI. XII. (XXXII. XXXIII.)
II. XI. XXXII.
(1). Rise and go, 0 traveller, what delay hast thou made? (Thy) time has arrived, by what falsehood art thou enticed?
By falsehood (thou art) enticed, by the fraud of the Maya thou committest innumerable sius. (Thy) body, the heap of ashes, is looked out for by Tama, the death, 0 helpless one, (thou art) overcome!
Abandoning wealth (and) youth thou wilt go off, clothing and food are stopped. Nanak says: (thy) works go with (thee), what is done, cannot be effaced.
(2). Thou art ensnared like the deer, (that) sees at night the moonshine. From pleasure pain springs up, sin is always committed.
Sins, that are committed do not leave (thee), they carry (thee) away having thrown a neck-halter (over thee).
Having seen the city of Harischandra (= mirage) (thou art) carried away, falsehood is enjoyed (on thy) bed. « (Thou art) intoxicated with greediness and selfishness, (thou art) absorbed1 in pride.
Nanak (says): the deer is destroyed by (its) ignorance, coming and going ( = transmigration) is not effaced (in the state of ignorance).
(3). By a sweet (thing) the fly is killed, how shall it fly (being caught)? (When) the elephant has fallen into a pit, how shall swimming be made?
Swimming (across) has become difficult (to him), into (whose) mind the Lord never has come for a moment.
There is no counting of (his) pain (and) punishment, he earns his own doing.
(His) hidden works become manifest, here and there he is wretched.
Nanak (says): without the true Guru the conceited self-willed man is wretched.
(4). The servants of Hari live, clinging to the feet of the Lord.
They are applied to (his) neck by that Lord, who is affording (them) protection. Strength, understanding, divine knowledge (and) meditation are given by himself, his own name he himself causes (them) to mutter.
He himself is in the society of the pious, he himself causes the world to be crossed.
They are preserved by the preserver, (their) work is always spotless.
Nanak (says): they never go to hell, the saints of Hari are in the asylum of Hari.
III. XII. XXXIII.
(1). Depart, 0 my slothfulness, (this is) my prayer to Hari!
I will enjoy my own bridegroom, in the society of (my) Lord I am beautiful! In the society of my beloved, the Lord, I am beautiful, day and night he is enjoyed (by me). Thinking of him at every breath I live, seeing the Lord the excellences of Hari are sung (by me). Separation is put to shame, (his) sight is obtained, (his) sight is sprinkling nectar (on me). 0 Nanak, my desire is fulfilled, he is found, (whom I was) seeking.
(2). Be destroyed, 0 my sins! the creator has come to my house. The burning of the attackers has taken place, Govind is manifested.
Gopal Govind is manifested, the darling is expounded in the society of the pious. A wonderful thing is seen, nectar has rained, by the favour of the Guru he is known. Tranquillity has come into (my) mind, congratulation is made, no end (of him) can be obtained. Nanak says: happiness (and) union are easily made by the Lord himself.
RAG ASA; MAH. V., &IANT XIII. (XXXIV.)
(3). Hell is not seen by remembering Narayan. Dharm-raja cries out: victory! (his) messengers take to flight.1 (By reason of) piety, patience (and) tranquillity they are happy, in the society of the pious Hari is adored (by them).
By (his) favour they are preserved, infatuation and selfishness, all ia abandoned (by them). They are applied to (his) neck, by the Guru they are united (with him), muttering Govind they are satiated.
Kanak says: remember the Lord, (who is) fulfilling every desire!
(4). (By whom) the feet (of Hari), (containing all) the treasures and perfections, are seized, what grief has he?
Everything is in the power (of him), whose that our Lord is.
(His) arms are seized, the name is given (to him), the hand (of Hari) is put on (his) head. He does not enter the ocean of the world, the nectar-juice of Hari is tasted (by him). In the society of the pious he delights in the name, in the great battle-field he is victorious. Mnak says: (who (is) in the asylum of the Lord, he is not again uprooted by Yama.
IV. XIII. XXXIV.
(1). What is done by day and night, that comes on (one's) head. From whom he is hiding himself, he sees (him, being) with (him).
The creator (being) with (him) sees (him), why should sin be committed? (If) good works be done, if the name be taken, one will go by no means to hell. Eemember the eight watches the name of Hari, it goes with (thee)!
Adore (him) always in the society of the pious! the sins, thou hast committed, are effaced (thereby), (says) Nanak.
(2). Practising deceit thou fillest (thy) belly, 0 ignorant fool! Hari, the donor, gives everything. The Lord is always bountiful and kind, why is he forgotten from (thy) mind?
Join the society of the pious, adore him who is without an associate, all (thy) families will be saved. The Siddhas, the ascetics, the gods, the Munis, the devotees are relying on the name. Nanak says: the one Lord, the creator, should always be adored!
(3). Insincerity should not be made, the Lord is examining (men).
Those, who are practising falsehood (and) hypocrisy, are born (again) in the world. The ocean of the world is crossed by them, by whom the One is meditated upon. Abandoning lust, wrath and the censure of those, who are unblamable, they come to the asylum of the Lord.
In water (and) on the surface of the earth the high, unattainable, boundless Lord is contained. Nanak says: he is the prop of his people, the lotus-foot is (their) support.
(4). Behold, (all is) a mirage, nothing is durable.
As many as the appearances of the Maya are, they do not go with (thee). Hari is always a companion with (thee), day and night he should be kept in mind! "Without the One Hari there is nothing else, other love (but Hari's) should be burnt! Consider that One Lord in (thy) mind as friend, youth, wealth, (yea) as all!
Nanak says: by a great lot he is obtained, (who obtains him) enters into happiness (and) tranquillity (of mind).
1 The sense is: they, who remember Hari, do not see hell. Yama cries out to them: victory (to you)! his messengers flee from them.
RAG ASA; MAH. V., CHANT XIV. (XXXV.)
ASA; MAHALA V.; CHANT; GHAK VIII. Om! By the favour of the true Guru! I. XIV. XXXV.
(1). (In) the error of the Maya (and) in fear, in the error of the Maya (and) in fear, alas! in sharp, perverse intoxication, alas! life is passing uselessly!
(In) an impenetrable, terrible forest, (in) an impenetrable, terrible forest, alas! the thieves of the heart are robbing the house, alas! the sun is day by day eating up (the life).
The days are eating up (the life), they are passing without the Lord, join (me), 0 Lord, 0 compassionate husband!
Many births and deaths have been gone through, -without the society of the beloved one there is no salvation at all.
I am without family, beauty, incense, divine knowledge, without thee what mother have I? Having joined (my) hands, (says) Nanak, I have come to (thy) asylum, 0 beloved Lord, 0 Nar Hari, effect (my) salvation! 1 (2). A fish destitute of water, a fish destitute of water, oh! being separated from it (i.e. the water) is wretched in mind and body, oh! how is life getting on without the beloved?
It faces the arrow, it faces the arrow, oh! the deer offers up heart, body and life, oh! it is pierced easily whilst listening.2 Love to the beloved has sprung up, join the passionate lover! the body is wretched remaining one moment without him.
The eyelids are not closed, the mind is imbued with love to the beloved, thinking daily of the Lord. Who are attached to Vishnu (and) intoxicated with the name, they are putting away fear, error, duality, (yea) all.
Bestow mercy and pity, 0 kind, all-filling Hari! iNanak is being immersed in (thy) love.
(3). The black bee is humming about, the black bee is humming about, oh! it is intoxicated with the scent of the nectar-juice of the flowers, oh! it is binding itself by (its) love to the lotus.
In the mind of the Catrik there is thirst, in the mind of the Catrik there is thirst, oh! in (its) mind there is a longing for a beautiful drop of the cloud, oh! drinking a little 3 its heat passes away.
0 consumer of heat, 0 destroyer of pain, join (me), in (my) heart there is excessive love (to thee)!
Beautiful, clever (and) wise is the Lord, by which tongue is (his) excellency told?
Seize (my) arm, give (me) the name! (on whom thou art) bestowing a favourable look, (his) sins are effaced.
iNanak says: he who is seeing the sight of Hari, the purifier of the sinners, is not in distress.
(4). I think in (my) mind of the Lord, I think in (my) mind of the Lord, oh! keep (me), the friendless one, in thy asylum, oh! join (me) cheerfully, take (my) life!
(My) meditation is (on thy) beautiful body, (my) meditation is (on thy) beautiful body, oh! (my) mind is desirous of the knowledge of Gopal, oh! (thou art) preserving the honour of (thy) beggars.
The Lord is fulfilling (their) hope, he is destroying (their) pain, all (their) desire is granted.
Who clings to the neck of Hari, (her) days are happy, having met with (her) Lord, (her) bed is beautiful.
By the Lord a favourable look is bestowed (on her), Murari is met with, all (her) sins are annihilated. Nanak says: my desire is fulfilled, the bearer of felicity is met with, the depository of (all) excellences.
1 <JTT3 = 3rf3"» on account of the rhyme. 2 The deer is said to listen to the melodious voice of the hunter.
3 ttf55 = Sansk^J.
RAG ASA; MAH. L, VAR I. II.
6m! the true name is the creator, the (divine) male without fear, without enmity, of a timeless form, not produced from the womb. Ey the favour of the Guru!
ASA; MAH ALA I. VARS WITH SLOKS. {The Sloks also are written by the first mahala)} {To he sung) after the melody of As Raja, the handles* one.
I.
Sidle I.; mahala I. I am a sacrifice to my own Guru daily a hundred times. By whom out of men gods are made without any delay.
Sloh II.; mahala II. If a hundred moons rise, if a thousand suns ascend: In spite of there being so much light, there is terrible darkness without the Guru.
Sloh III.; mahala I. 0 Nanak, (who) in their cautious mind do not reflect on the Guru: They are left like an empty stalk of sesam on a cleared field.3 Nanak says: it is left on the field by its owner,3 (For though) it flourish, there are ashes in the body of the helpless (stalk).
Pauri.
Ey himself his own self was made, by himself (his) name was contrived. Sitting down (in repose) he sees (with) pleasure, (what) is made (by) the second power.4 Thou thyself art the bountiful creator, being pleased thou givest and bestowest favour. Thou art knowing all; having given thou takest (again) away the life (from) the body. Sitting down (quietly) (thou) seest (with) pleasure.
II.
Sloh I.; mahala I.
True are thy regions, true (thy) universes, true are thy worlds, true (thy) forms. True are thy works (and) all (thy) thoughts. True is thy order, true (thy) tribunal. True is thy command, true thy injunction. True is thy work, true thy sign.
0 True one, Lakhs and Crores praise thee.
All (are) by thy true power, all by (thy) true might. True is thy praise, true thy commendation. True is thy power, 0 true king!
1 The words; " the Sloks also are written by the first mahala," are not found in better and older manuscripts, and are apparently a later addition, the more so, as also Sloks of the second Guru are mixed up with these Vars.
2 An empty stalk of the sesam plant is left standing, when the field is cleared, as being useless.
8 <£T\T — 7>1\J ST©") the postposition J{% (from, by) being placed before the noun on account of the rhyme.
RAG ASA; MAH. L, VAR III.
Nanak (says): those who meditate on the True one, are true. Those, who having died are bom (again), are altogether unripe.
Sidle II.; mahald I. Great is the greatness (of him), whose name is great. Great is the greatness (of him), whose justice is true. Great is the greatness (of him), whose place is immovable. Great is the greatness (of him, who) knows the conversation (of men). Great is the greatness (of him, who) comprehends all the conditions (of men). Great is the greatness (of him), who gives without being asked. Great is the greatness (of him), to whom alone (it belongs). Kanak (says): (his) work cannot he told.
What is done and is to he done, (that is) all (done) according to his will.
Slolc III.; mahald II. This world is the house of the True one, in it is the dwelling of the True one. Some he reabsorbs (into himself) by his order, some he destroys by his order. Some he draws out by his order, some abide in the Maya. Though having said thus, it is not known, if it appear true to any one. Nanak (says): by (that) disciple it is known, to whom he himself makes (it) manifest.
Pauri.
Nanak (says): having produced the oreatures and written (their) names, (their) duty is assigned (to them by him).
There (in the other world) decision is made by the perfectly True one, the intensely burning ones (in egotism) are picked out and set apart.
The false ones get no place, with a black faee they are marched into hell.
Those who are attached to thy name go off having got the victory, those deceitful ones are overcome. Having written (their) names (their) duty is assigned (to them by him).
III.
Slok I.; mahald I. Wonderstruek is the sound, wonderstruck the Veda. Wonderstruck the creature, wonderstruck the difference.1 Wonderstruck the form, wonderstruck the colour. Wonderstruek the ereatures, that wander about naked. Wonderstruck the wind, wonderstruck the water. Wonderstruck the fire, that sports assuming strange forms. Wonderstruek is the earth, wonderstruck the plaees of production. Wonderstruek stick the ereatures to a sweet taste. Wonderstruck is union, wonderstruck separation. Wonderstruek is hunger, wonderstruck enjoyment. Wonderstruck is praise, wonderstruck eulogy. Wonderstruck the wilderness, wonderstruek the road. Wonderstruck (those who are) near, wonderstruek (those who are) far away.
1 very likely signifies here: the inanimate.
RAG ASA; MAH. I., VAR IV.
Wonderstruck (he who) sees (him) present (in his) presence. Having seen (his) craftiness he remains wonderstruck. Nanak (says): hy a full lot he is^known.
Stoic II.; mahald I.
(His) power is seen, (his) power is heard, the fear of (his) power is the pith of happiness. (His) power is in the nether regions (and) in the skies, (by his) power all forms (are made). (Ey his) power is the Veda, the Puranaa and the Book (= the Qur'an), (by his) power he is reflecting on everything.
(Ey his) power eating, drinking and clothing (are given), (hy his) power is all pleasure. (By his) power are (all) kinds, species (and) colours, (by his) power (are) the creatures (and) the world.
(Ey his) power is goodness, (by his) power badness, (by) his power pride and conceit. (Ey his) power is the wind, water, fire, (by his) power the earth and land. All is (by thy) power, thou art the powerful creator, purer than a pure name.1 Mnak sees (his) order within: he is quite unique.3 Pauri.
Having gone through his enjoyments he becomes ashes, the black bee (= the soul) departs. He was a great, rich man, (but) is marched (now) off, a chain being thrown over his neck. Further on (in the other world) the memorial of (his) actions is read, the account (of them) is made up and given (him) to understand.
He gets no place, the ace is given,3 what is he now heard who is made to weep? In (his) blind mind he has ruined (his) life.
IV.
Slolc I.; mahald I. In fear the wind (and) a hundred breezes blow. In fear flow on a hundred thousand rivers. In fear fire undergoes forced labour. In fear the earth is pressed down by a burthen. In fear the moon wanders about with the head downwards. In fear is Dharm-raja (at his) gate. In fear is the sun, in fear is the moon. They go crores of K5s, there is no end (of their wanderings). In fear are the Siddhas, the Buddhas, the gods and JogTs. In fear are the heavens propped. In fear are the warriors, the very strong heroes. In fear come and go boat-loads.4 On all fear is written (as their) destiny. Nanak (says): fearless is the Formless, the One True one.
2 3T$; literally: more unique than unique = quite unique (^^ = jUa), totally unconnected with anything.
8 V@ *Et£t, literally: the ace is given, i.e. his play is utterly lost, he is thoroughly discomfited. * IT?, the party taken over in a boat at one time. It alludes to the birth and death of man, which takes place in fear.
RAG ASA; MAH. I., VAR V.
Slok II.; mahald I.
Nanak (says): fearless is the Formless one, how many other Bams (have become) dust!
How many are the stories of Kanh (Krishna), how many the reflections on the Veda!
How many beggars dance (and) beat the time (with their hands) in falling and turning!
The market-people having come to the market draw out the market.1 The Rajas and Banis (queens) sing and talk nonsense.2 Finger-rings worth Lakhs, necklaces worth Lakhs of two-pice pieces: On which body they are placed, that hody becomes ashes.
Divine knowledge is not sought by (mere) words, the story is hard iron.
(If) it accrue by destiny, then it is obtained, (all) other cleverness and order are (but) poor.
Pauri.
If he bestows his own favourable look, then by his favourable look the true Guru is obtaiued. When this soul had wandered about in many births, the (true) word was told to it by the true Guru. Like the true Guru there is no donor, hear (it), all you people, all!
By meeting with the true Guru the True one is obtained (by them), by whom their own self is removed from within.
(It is the Guru), by whom the perfectly True one is given to understand.
V.
Slok I.; mahald I.
(For) a Ghari (twenty-four minutes) all are Gopis, (for) a watch (= three hours) (all are) Kanh G5pal.3 (Whose) jewels (are) wind, water, fire, (whose) incarnation the moon and the sun. The whole earth, wealth, property (and) occupation, all (is but) trouble.
Nanak (says): (the world) devoid of divine knowledge goes to ruin, Tama, the death, cats (it) up.
Slok II, The disciples make music, the Gurus dance.
They move their feet and turn round their head.
Dust flying up falls on (their) hair.
The people look, laugh and go home.
For the sake of bread they clap (their) hands.
They throw themselves down along the ground.
The Gopis sing, the Kanhs sing.
Sitas and Ramas, the kings, sing.
Fearless is the Formless one, (whose) name is true.
Whose work the whole world is.
(His) servants serve (him) by the rising of (their) destiny.
(By them) the night is passed in pleasure, in whose mind (there is) a longing (after him).
Instruction is learnt by reflecting on the Guru.
By (his) favourable look (and) kindness they are brought across.
Wheels of oil-presses, wheels of mills, 1 y \t\ I 6\> the market-people, i.e. public singers and dancers. ETRTT^ W-4,cM> to draw out the market, i.e. assemble the people to the spectacle.
2 The Rajas and Ranis, as exhibited in the street spectacles. Here those singers and dancers are alluded to, who publioly perform the Ras of Krishna and entertain the public by gross (and frequently indecent) jests and songs.
3 The sense is: they personate the Gopis and Kanh in dancing the Ras of Krishna.
RAG ASA; MAH. I., YAR VI.
Whirlwinds in the desert, there are many endless ones. Spinning-tops and churning staves in houndless number. The birds in wandering about do not take hreath. Machines are raised on a spindle %nd turned about.
0 Nanak, there is no number of those things, which turn about. Those are turned about according to the rule of (their) composition. When (one's) destiny has fallen (so), every one dances.
Who are dancing and laughing, they go weeping. They do not fly up, they do not become perfect. Dancing and jumping is the delight of the mind.
Nanak (says): in whose mind there is fear (of God), in their mind is love (of God).
Pauri.
Thy name is "the Formless one," by taking (thy) name one doe3 not go to hell, Soul and body, all is his; if he gives, it is eaten, if he speaks, (the food) is destroyed.
If (one) desire to make himself excellent, he is again called low.
If he remove the colour of old age,1 old age, taking disguise, comes on.
No one remains (here); (what) is filled in, (that) is received.3 VI.
Slok I.
The praise of the Muhammadans (is made by means) of (their) law, continually reading (it) they reflect (om it).
Those are (his) servants, who fall into bondage for the sake of seeing (his) sight. The Hindus, who are praising, praise him who is boundless in appearance (and) form. They bathe at a holy watering place and are offering up much adoration, worship and perfume of aloe- wood.
As many as are Jogis, they meditate in a state of lost sensation on the incomprehensible name of the creator.
(Whose) name is Niranjan, the form of his body (they consider as being of) a subtile form.
In the mind of the Satis contentment is produced by the thought of giving (their lives).
Haying given they ask a thousand-fold (more), that the world may adorn (honour them).
More wicked and useless than thieves and adulterers (are) the false ones.
Some depart having eaten up here (their) substance, their work also is scum.
In water and on land there are numerous forms of beings, cities and worlds.
Those who say and know, it is Thou, they also have knowledge of thee.
Mnak (says): the hunger of the devotees is to praise (God), the true name is (their) support.
They always remain in joy day and night, following3 the virtuous.
Slok II.; mahala I. The earth is worked into clay by the pestle,4 it is made into a potter's lump. Vessels and bricks are made (out of it), burning (in the kiln) it {i.e. the clay) cries out.
1 tHJ <^ IcNI I take = ^nn" and <^lcM (= the colour, appearance of old age.
2 The sense is: what one does, that he will earn.
3 "MT^ra? on the back, following, instead of VT«dT^» for the sake of the rhyme.
* We divide the words: *f*T35 HU7> sft, as the reading WTWJT^ (musalman) would not give any sense, is still used in the sense of "clay "in Marathi (*./.), though obsolete in Hindi. This signification will best suit the context. From the Sikh Granthis I could get no explanation whatever.
RAG ASA; MAH. I., VAR VII.
Burning on the helpless (clay) weeps, fiery coals fall continually (on it).
Nanak (says): that creator knows (it), by whom the elementary matter was made.
Paurl.
Without the true Guru no one has obtained him (i.e. the Supreme), without the true Guru no one has obtained him.
He has put his own self into the true Guru, he has manifested and proclaimed (this). By meeting with the true Guru they are always emancipated, in whom spiritual blindness is put a stop to.
This is the highest reflection, by means of which the mind is applied to the True one. The life of the world, the donor, is obtained (thereby).
VII. SM I.
In egotism (one) comes, in egotism (one) goes. In egotism he is born, in egotism he dies. In egotism it is given, in egotism it is taken. In egotism it is gained, in egotism it is gone. In egotism is the truthful and the false one.
In egotism reflection is made (on doing) acts of demerit (or) merit. In egotism descent to hell (or ascent) to heaven (is made). In egotism (one) laughs, in egotism (oue) weeps. v In egotism (one) is defiled, in egotism (one) washes (himself). In egotism (one) loses caste and kind. In egotism is the fool, in egotism the clever one. He has no knowledge of (the way of) emancipation. In egotism he is immersed, in egotism he is overshadowed. The creatures are produced with egotism.
If egotism be understood (as adhering to one), then the gate (of salvation) is seen. He who is devoid of divine knowledge, wrangles in telling (stories of the gods). Nanak (says): by the (supreme) ruler the destiny is written. As he makes it,1 so is the garb (of every creature).
Slok II.; mahala II. In egotism is this (human) nature (immersed), in egotism it works.
This egotism is the fetter, (by reason of which) (man) falls again and again into the womb.
Whence does egotism spring? by which abstinence is it removed?
This egotism is the order (of God), when (one's) lot has fallen, he removes (it).
Egotism is a long sickness, yet there is a medicine for it.
If he (God) bestows his own mercy, then (one) obtains the word of the Guru.
Nanak says: hear, ye people, by means of this abstinence the pain (of egotism) departs.
Paurl.
By (those) contented ones service (to God) is rendered, by whom the perfectly True one is meditated upon.
By them (their) foot is not put on wickedness, who practise good works and virtue.
1 %bfOT is here not used in the sense of "seeing," but of "working" "making" (Sansk. ifapjf), to correspond with %tj (^R)> dress, garb.
KAG ASA; MAH. I., VAB, VIII. IX.
By them the fetters of the "world are broken, who consume little grain (and) water. Thou art the foremost donor, thou givest continually and it increases still more.1 From the great ones * a great (thing or gift) is obtained.
Slok I.; mahald I. Of men, of trees, of holy watering places, of shores, of clouds, of fields, Of continents, worlds, provinces, regions, universes.
Of the (four) places of production: of the egg-horn, womb-born, plant-born, sweat-born (creatures): He knows (their) amount, (as also) of ponds, mountains 3 and creatures, 0 Nanak!
Nanak (says): having produced the creatures he takes care of all. • The creator, by whom the work is made, must also care for it.
That creator cares for it, by whom the world is made.
Obeisance to him, benediction to him! his tribunal is unbroken.
Nanak (says): without the true name what is the (religious) mark (on the forehead), what the sacred cord?
Slok II.; mahald I. Lakhs of good actions, Lakhs of approved meritorious deeds. Lakhs of austerities at Tirthas (and of) devout meditations in the desert. Lakhs of acts of heroism in war, (so that) the life is lost in battle. Lakhs of attention, knowledge and meditation, (with which) the Puranas are read.4 — The creator, by whom the work is done, has fixed coming and going. Mnak (says): the wisdom (of men) is false, the favour (of God) is the true standard.
Pauri.
Thou alone art the true Lord, by whom the perfectly True 0 one is manifested.
To whom thou givest (it), he gets the True one, by him the True one is acquired.
By meeting with the true Guru the True one is obtained (by them), In whose heart the True one is caused to dwell (by the Guru).
The fools do not know the True one, by the self-willed (their) life is lost, "What for did they come into the world?
IX.
Slok I.; mahald I.
(If) reading and reading a cart be loaded (with it), if reading and reading a caravan be filled (with it).
(If) reading and reading a boat be laden (with it), (if) reading and reading a pit be covered (with it).
(If) it be read as many as there are years, (if) it be read as many as there are months.
1 i.e.: thy bounty.
2 ^flj*HTSft is the Ablative Plur. (with the affix T), not the substantive ^WTlft greatness.
3 Literally: of Merus; mountains like Meru.
4 The sentence ends with an anakoluthon. The logical connexion appears to he this: all good acts, etc. are of no avail to escape transmigration, which is fixed by the creator, all depends on his favour faZ**)-The sense, as so frequently, can only be guessed at.
5 might here also be translated by truth.
BAG ASA; MAH. I., VAR X.
(If) it be read as long as life (lasts), (if) it be read as many as tbere are breaths.
Nanak (says): of account tbere is (only) one word, the other (things) are egotism and vain prating.
(As much as) is written and read, so much he is grieved.
(As much as) be has wandered about at many Tirthas, so much (filth) has stuck to him.
Many garbs are put on, pain is inflicted on the body.
Bear, 0 creature, thy own doings!
Pood is not eaten, sweet taste is discarded.
Much pain is incurred, (as) duality pleased (him).
He does not put on clothes, day and night he groans.
Sunk in silence how should he wake? he has fallen asleep without the Guru. He is barefooted, his own doing is earned (by him). Dirt is eaten (by him), ashes are put on (bis) head. By the blind fool his honour is lost.
"Without the name nothing becomes acceptable (with God). He remains in deserts, at shrines, in burning places. (But) the blind one does not know (the truth), afterwards be repents.1 Who meets with the true Guru, be obtains happiness. He (the Guru) makes the name of Hari dwell in the heart. Nanak (says): on whom (Hari) bestows a favourable glance, he gets (it). Free from hope and apprehension he burns bis egotism by means of the word (of the Guru).
Pauri.
Pauri.
The devotees are pleasing to thy mind, those who are singing (thy) praise, are lustrous at (thy) gate. Nanak (says): without works (of a former birth) they get no entranee, they are wandering about. Some do not comprehend their own origin, their own non-existent self they bring into account. I am (the son) of a begging musician, of low caste, the others are called high-caste people. I ask for them, who are meditating on thee.
X.
Slok I.; mahala I. False is the Eaja, false the subjects, false2 is the whole world. False is the palace, false the upper-storied house, false he who is living (therein). False is gold, false silver, false he who is putting (them) on. False is the body, false the elothing, false boundless beauty. False the master, false the mistress, they are consumed to ashes. On falsehood affection is bestowed and the creator forgotten. With whom shall friendship be made? the whole world is passing away! Falsehood is sweet, falsehood is honey, falsehood drowns the boat's load.8 Nanak makes (this) supplication: without thee (all is) but falsehood.
Slolc II.; mahala I. Then the True one is thoroughly 4 known, when the True one is in the heart. The filth of falsehood goes off, he (i.e. the disciple) washes and makes clean (bis) body.
1 V^TTcSt = "W1d37^T> on account of the rhyme.
2 3?? properly: falsehood, used in the sense of not really existing or lasting. 8 "yU» a^ those, wbo are together in a boat.
4 \JC3 = the Sansk. M<^; the form \rRr is used in a similar sense (== ^rfTT).
RAG ASA; MAH. I., VAR XI.
Then the True one is thoroughly known, when he entertains love to the True one.
Having heard the name the mind becomes glad, he gets the gate of salvation.
Then the True one is thoroughly known, when he knows (his) soul as united (with the Supreme).
Having put right the earth (of Ms) body he puts (into it) as seed the creator.
Then the True one is thoroughly known, when he puts up his dwelling at the Tirtha of his own soul.
Asking the true Guru he remains and dwells there.
Then the True one is thoroughly known, when he takes true instruction, (When) he knows kindness to the creatures (as his duty) and performs some meritorious acts (and gives) alms.
The True one is the medicine for all, it washes away sins.
Nanak utters (this) supplication (to them), in whose possession the True one is.
Pauri.
If as my present the dust of the sole of the feet (of the saints) he obtained, then it will be applied to (my) forehead.
Talse greediness is given up, directing the mind on one object the incomprehensible one is meditated upon.
Such a fruit is obtained, as the works are that are practised.
If it be written before, then their dust is obtained.