I, the poet Ealasu, sing the glory of Guru Nanak, by whom the Bag-jog3 was performed.
III.
Janak and the others sing (them), the devoted chief Jogis, who are at all times4 full of the love of Hari.
Sanak and the others sing (them), the saints, Siddhas and the others, the holy Munis sing (them), who are without deeeit.
His qualities sings Dhom,5 whose eh-ele is immovable, by devotion (and) love the juiee (of Hari) was known by him.
I, the poet Kalasu, sing the glory of Guru Nanak, by whom the Eag-jog was performed.
1 (Plur.) or JT^E^, verses of a certain kind of Prakrit metre.
2 *n^> for tbe sake of the rhyme = TTtJa <rnT ^T^T* doing secular business and yet performing abstract meditation.
4 M6^\ qJWTj f°r tne sa^e e^ tne rhyme, instead of JftfTX 3 |W.
5 TJ*T, Sansk. \>f^S3T, name of a Rishi.
SAVAIE REFERRING TO MAH. L, IV. -VII.
IV.
Kapila1 with the others sings (them), who is at the beginning, the chief Jogi, boundless, the best of Avatars. • Jamadagni sings (them), the Lord (= father) of Parasram with the axe in the hand, who has sprung from Eaghu.
Udhau,2 Akrur,3 Bidr4 sing (his) qualities, by whom (Plur.) the universal spirit was known. I, the poet Kalasu, sing the glory of Guru Nanak, by whom the Bag-jog was performed.
Y.
(His) qualities sing the four castes, the six philosophical systems, Brahma and the others remember 0 (his) qualities.
(His) qualities sings Ses (= Shesha-naga) with the juice of a thousand tongues, at the beginning and at the end being given to deep meditation and contemplation.6 (His) qualities sings Mahadev, the Bairagl, by whom unintermittingly deep reflection is comprehended. The poet Kalasu sings the glory of Guru Nanak, by whom the Eag-jog was performed.
VI.
The Eaj-jog was performed (by him), the fearless one dwelt in (his) heart. The whole creation is saved, taking the name (of Hari) it crosses constantly.
(His) qualities sing Sanak and the others, the first ones (of creation), Janak and the others, up to the ages.
Blessed, blessed is the Guru, blessed (his) birth, profitable 7 (and) good to the world. In hell (and) in the (heavenly) cities there is the cry of " victory,'7 by (me) the humble poet it is beautifully described.
Guru Nanak (was) delighted in the name of Hari, by him* the Eag-jog was performed.
VII.
In the Satya-yuga it was performed (by him), Bali was deceived (by him) by becoming a dwarf.9 In the Treta-yuga it was performed, (he was) called Earn of the Eaghu family. Id the Dvapara-yuga Krisan, Murari, Kans was saved10 (by him). To Ugrasen the kingdom was given, security to the devotees.
1 eTLTS5 = «fifcT^r» a Muni (traditionally the founder of the Sakhya philosophical system), who is identified with Vishnu.
2 0^0 = Sansk. ^H^, nom. prop, of a Yadava, companion of Krishna.
4 fifflBlW* a curious form (a Sanskrit imitation, anti being changed, by some mistake or other, to anthi).
6 for the sake of the rhyme = Tjfe, which in PanjabI and Sindhi signifies also " contemplation."
8 § is here Formative Sing, of 3- 8 Nanak is here described as an Avatar and identified with Vishnu-Krishna. 10 Q^ldM (lfffT^)» w*10 nas accomplished the object of existence = emancipated.
SAVAIE REFERRING TO MAH. I., VIII.-X.
In the Kali-yuga is Guru Nanak the authority, he is (also) called Angad (and) Amar.1 The kingdom of the holy Guru is immovable (and) permanent, by the primeval divine male it is ordered.
(His) qualities sings Kavidas, the Bhagat, Jaidev (and) Trilocan. Nama, the Bhagat Kabir sing (them) always, who looked on all things as the same. The Bhagat Ben! sings (his) qualities, who easily enjoys the pleasures of his own spirit. (Who) without profound meditation on the Yoga and the knowledge of the Guru knows no other Lord.
Sukhdev,2 Parlkhat3 sing (his) qualities, the Eishi Gautama sings (his) glory.
By the poet Kalasu the fame of Guru Nanak is continually afresh spread in the world.
IX.
(His) qualities sing in the nether region the Bhagat Naga and the other serpents. Mahadeva sings (his) qualities continually, the Jogls, the ascetics, the Jangams. (His) qualities sings Yyasa, the Muni, by whom the Veda (and) the Grammar is reflected upon. Brahma utters (his) qualities, by whom the whole creation is arranged by (his) order. Brahm, (who) is filling (all) the portions of the Universe, is considered (by him) 4 as alike possessed of (all) qualities and devoid of (all) qualities.
Kalasa mutters the glory of Guru Nanak, by whom innate deep meditation was practised.
X.
(His) qualities sing the nine Naths: 5 blessed is the Guru, who is absorbed in the True one!
Mandhata 6 sings (his) qualities, who was called a universal monarch.7 (His) qualities sings the Eaja Bali, who is dwelling in the seven nether regions.
Bharthari8 utters (his) qualities, (who was) always remaining with (his).Guru (Gorakh-nath).
By Diirba,9 Parurau 10 and Angara 11 the glory of Guru Nanak is sung.
The poet Kalasu (says): the glory of Guru Nanak is naturally contained in everybody.
2 TTM^Q > so written in all the manuscripts, I have compared. But it is apparent, that (as the context shows) ^T^^^, the son of Vyasa, is meant here. See Prem Sagar, p. 4, 1. 2, below.
3 VHt¥3 = *PCVf^f> the well-known King of Hastinapur, grandson of Arjun, to whom the Prem Sagar was related.
4 No subject is mentioned, so that it is doubtful, if the subject is Brahma or Nanak.
5 •TT^Tj an epithet of a Jogi; nine chief teachers of the Jogls are enumerated, beginning with Gorakhnath, the founder of the sect.
6 ^TTTT^T = Sansk. Tn^rrrT^* an old Raja, the father of the hero Muckund (*Tx|ch«^). See Prem 7 tioJdqi is traditionally explained as signifying ^^fcT»^, a universal monarch.
8 ddMcft (= Sansk. *Jr7?f?;), a famous JogT, said to have been a disciple of Gorakh-nath. He has apparently become a fabulous person, as Kabir and Nanak are represented as having had conversations with him. If he lived so late as that, he cannot be identified with Bhartrihari, the brother of Vikramaditya.
9 -£dy I ( = Sansk. ^ejm^)> name of a Brahman, notorious for his sudden wrath.
10 *M dd G (= Sansk. M^^c^), name of a Raja or a being belonging to the intermediate regions.
11 fjfanJT (= Sansk. ^rf^T^O' the sire of the Angiras, a kind of higher beings (called sons of the gods).
SAVAIE REFERRING TO MAH. II., I.— III.
SAVAIE EEFEEEING TO THE SECOND MAHALA. * (PANEGYKIC OF ANGAD.) Om! By the favour of the true Guru! (BY THE BHATT KALASAHAE). I.
Blessed he that divine male, the creator, the maker of the primary elements, who is powerful to create!
Blessed he the true Guru Nanak, who has put his hand on thy head! When 1 naturally he put (his) hand on (thy) head, Nectar rained in streams; 2 among the hody of the gods and the Munis (thy) fragrance 3 is manifest.* Death, the hateful fellow, is killed, having roared.
The running mind is checked, the five beings0 are kept in one house, having been pacified.6 The world is overcome by the medium of the Guru, in harmony7 play the chess-mates, the vehicle8 sunk in deep contemplation holds fast meditation on the Formless one.
Kalasahar utters (his) praise; in the seven continents Lahana is the Guru of the world, having touched Murari.9 II.
Whose sight is a stream of nectar, (that) takes away the sins, darkness and ignorance depart by his sight.
Those who receive the nectar-Sabd, the hard, difficult work, those men are brought across the world of individual existence without difficulty.10 Eemembering (the name) in the society of the pious they are wakeful, having become humble11 (they are) always in the highest love.
Kalasahar utters (his) praise; in the seven continents Lahana is the Guru of the world, having touched Murari.
III.
By thee the name has been established.
The expanse of (thy) renown12 is spotless, (thou art) the support of the ascetics, the perfect (Jogis), the good men (and) of the creatures.
1 3 (shortened from a* the time when. * j^f% (Sindhi ^f^f, a flood), stream.
3 "EttvlH s.f. smell, fragrance (from the Persian ^j).
4 *HJH-Hc\|, v.n. to be sounded, to be noised about, to be publicly known (from the Persian jlil sound; cf. the Marathi: ^TOT^f)- 6 T^irlcNI j the same as *TH*J£^T> to come to an understanding, to be pacified. Compare the Marathi 7 *W5=Sansk. ^TTfa.
8 <J^T nere apparently used for the mind.
9 Le. Guru Nanak, who is already represented by these Bhatts as an incarnation of Vishnu.
10 fAd^TcTi a new formation, without trouble or difficulty.
31 f2§H<ft^5> taken as one word = the Sansk. "wf^HrT, a easily being interchanged with i in Hindu!. 12 tJTH = fame, renown.
SAVAIE REFERRING TO MAH. II., IV.-VI.
Thou (art) indeed the Avatar of Raja Janak, (thy) word is nectar to the world, thou remainest reflecting (in) the world, (like) the lotus (in) the water.1 (Thou art) the Kalpa-tree 3 destroying sickness, removing the calamity of tlie world, to thyself there is one continual threefold 3 meditation.
Kalasahar utters (thy) praise, in the seven continents Lahana is the Guru of the world, having touched Murari.
IY.
Thou hast indeed received honour from his Highness,4 (by thee) the authoritative Guru was served, by whom, having subdued the great serpent,6 deep abstract meditation was made.
(Thy) sight is equal to that of Hari, Hari, (thy) knowledge is comprehensive of the Supreme Spirit, (thou art) knowing the state of him, who is without parts, (thou art) the authoritative Guru.
"Whose (thy) sight is, (his) place is immovable, spotless is the place of (his) intellect, he puts on the armour6 of virtue (and) destroys the Sakti (= Maya).
Kalasahar utters (thy) praise, in the seven continents Lahana is the Guru of the world, having touched Murari.
V.
(Thy) sight is removing the darkness of the earth, burning sins, destroying vice. (Thy) word is a powerful hero, annihilating lust and wrath. Subduing greediness and infatuation, preserving those who solicit (thy) asylum. Aeeumulating love to the Supreme Spirit, nectar- speaking in a beautiful way.7 0 true Guru, beautiful is the Tilak of the true Guru, who clings to the true (Guru), he crosses over. The Guru is wandering about in the world having the limbs of a lion,8 Lahana performs the Bag-jog.
(BY THE BHATT KALU.) VI.
Thou remainest always in meditation on the undivided one, (thy) senses thou makest move y according to (thy) wish.
Like a full tree thou bowest down, thou bearest reproof (and) reflectest on pure (things). In this wise the real substanee was known (by thee), the all-pervading, the invisible, the wonderful one.
By (thy) innate love was collected (by thee) the beautiful (moon-)beams-nectar-speech.
1 This verse can only be translated according to conjecture, as all case-relations are missing. The verse is only a cumulus of words.
2 The wishing-tree of Indra's heaven.
4 U^dlq (sic I) = LZJj*a&-, here respectfully applied to Baba Nanak.
6 **ir|d|d> Sansk. ^R^, devouring a goat = a Boa; here the Maya is intended by it.
6 a corruption from ^L. The word frequently occurs in the Granth.
7 <>1<M> s.f. way, manner, ^iw^v is the Formative Plural.
8 jftvT *HJ|dQ» taken as Bahuvrlhi, having the limbs of a lion (JtfJIUT = T^l^=[\, dimin. of Y^l[). The Sikhs explain tyj(d@ by *H?T^> which is very unlikely.
9 xMdU, second pers. sing. tMdM = ^T^T (caus. of \J?^T), to make it rhyme with the following SAVAfE EEFERKING TO MAH. II., VII.— X.
Thou didst receive (thy) authority hy the medium of the Guru (Nanak), goodness (and) contentment thou didst take (from him).
Hari was touched, says humble Kalu impartially,1 (his) sight was given to Lahana.
YII.
In (thy) mind thou didst obtain faith, profound comprehension was given (thee) by his Highness. The poison was destroyed and annihilated from (thy) body, nectar was drunk in (thy) heart. Joy sprang up in the heart, (that) by the invisible one (his) skill is displayed in (this) Yuga. The true Guru is naturally delighted in deep meditation, he is continually immersed2 in it. (Thou art) generous, able to take away poverty, in seeing (thee) the sins3 are afraid. I, Kalu, utter always with joy (and) comfort the glory of Lahana with (my) tongue.
YIIL The name is (thy) medicine, the name (thy) support, and meditation on the name (is) always (thy) happiness, (thy) flag of the name is beautiful.
Thou art steeped in love with the name, in the Kali-yug thou didst teach* the name to gods and men. Who has received the touch of the name, (his) goodness is manifest (like) the sun -in the world. By having an interview with the Guru bathing at the sixty-eight Tfrthas is made.
IX.
(Thou art) the true Tirtha, the true bathing and feeding, (thy) love is always true, telling the True one thou art beautiful.
The True one is obtained from the word of the Guru, thou teachest the true name (thy) companions. "Whose continence is true, (whose) fasting is true, (him) the humble poet Kalu praises. By having an interview with the Guru (one's) life is true (and) accepted.
X.
(Thy) nectar-sight brings on good fortune and takes away all the filth of sins and vices.
Lust, wrath, greediness and infatuation it subdues, all it overcomes.
Happiness always dwells in the mind, it removes pain from the world.
The Guru is the ocean of the nine treasures, he washes away all the blackness of the birth.
That brave5 Guru should be served day and night with natural ease.
By having an interview with the Guru the pain of birth and death goes off.
1 *PT, adj. impartial, without love or hatred, or: truly (Sansk. JffTT). 3%.
3 = Sansk fsfif^R, both i having been changed to «.
4 "E^ = Sansk. ^tVT, to teach, to instruct in.
5 ojOAM- - The Sikhs explain this word as signifying: "Talu says." But it is very unlikely that these words are to be divided into and as the last line of this verse coincides verbally with the last line of the two preceding verses, which circumstance points to the same author. SJ7J^5 on the other hand, if taken as one word, is obscure. It maybe compared with the SindhT a young- strong man, from which a diminutive is derived by adding the affix. The vowels are easily transposed and would not stand in the way of this derivation.
SAYA1E REFERRING TO MAH. III., L-IV.
SAVAIE BEFEEEING TO THE THIED MAHALA. (PANEGYEIC OF AMAEDAS.) Om! By the favour of the true Guru! (BY THE BHATT KALHU OE KALU). I.
Eemember that true divine male, whose name alone is real 1 in the world!
By which the devotees are brought over the water of existence, that foremost name remember!
Delighting in that name Nanak established Lahana, in whom (are) all perfections.
By the poet Xalh the praise of the very intelligent Amardas is spread.
His fame is manifest in the world like the rays of the sun, (like) a branch of the Maulsari shrub.3 In the north and south, in the east and west men mutter: " victory! " The disciples of the Guru taste the name of Hari, which is bestowing blessings, the Ganga was reverted (by it) and turned to the west.
That name, (which) is bringing the guileless devotees over the world of (individual) existence, became manifest3 to Guru Amardas.
II.
That name remember the Yakshas and Xinnaras, the ascetics and Siddhas in their deep meditation on Hara.
The Nakshatras and the circle of Dhru 4 remember (it), Narada with the others and the excellent Prahlad.
The moon and the sun delight5 in the name, by which people hard like rocks are saved. That name, (which) is bringing the guileless devotees over the world of (individual) existence, became manifest to Guru Amardas.
III.
Eememhering that name the nine Naths of spotless emancipation, Sanak and the others were saved. To which being attached the eighty-four Siddhas and Buddhas (and) Ambarlk6 orossed the water of existence; Udhau, Akrur, Trilocan, Kama, (and by which) in the Kali-yug the guilt of Kabir was taken away. That name, (which) is bringing the guileless devotees over the world of (individual) existence, became manifest to Guru Amardas.
IV.
Clinging to that name the thirty-three (crores of gods) meditate (on it), it dwells in the mind of the austere and great ascetics.
1 (from *H" 4- not counterfeited, true, real.
2 H^*TdT, for the sake of the rhyme instead of (Hindi jftw^t), a fragrant shrub.
3 <©<J£>T» v-n' to become manifest, to break forth (Sansk. ^Cfr^TSf).
5 "@66 l^cM, is intransitive in Hindi (not causal, according- to the Sansk. ^S^TT^R), to rejoice in. e nfEreW> Sansk. ^(J^fa, King of Ayodhya (Oude).
SAVAIE KEFEKEING TO MAH. III., V.— VIII.
Eemembering that name the Ganga-born grandfather1 tasted (in his) mind the nectar of the feet (of Hari).
By that name the society (o^ the saints) is saved, taking as true the weighty (and) deep instruction of the Guru.
That name, (which) is bringing the guileless devotees over the water of (individual) existence, became manifest to Guru Amardas.
Y.
The fame8 of the name in the world is (like) the rays of the sun, (like) the branches of the tree of paradise.
In the north and south, in the east and west they tell (its) glory. The birth of him is indeed fruitful, in whose heart the name of Hari dwells. The divisions of the gods, the Gandharvas, the six philosophical systems rely on it.3 Yery.well known is the son of Tejo,4 Kalh, joining his hands, meditates on him. That name, (which) takes the devotees (out of) the water of existence, thou hast obtained, 0 Guru Amardas!
VI.
On the name meditate the thirty-three (crores) of gods, the ascetics and the perfect (Jogls), by the name all the portions of the universe are upheld.
By whom the name is meditated upon he bears equally joy and grief. The name is the diadem in all, the devotees are meditating on it.
That name, the exquisite thing,5 was given (to thee), 0 Guru Amardas, by the creator, having been pleased (with thee).
VII.
(Thou art) the true hero, powerful in virtue, in true love to the society (of the saints), of great, weighty wisdom, inimical 6 to no one.
Whose firmness is quite that of the white bull,7 (whose) flag is white, woven in paradise.8 The saints worship (thee) in love, whose connexion is with the creator.
By serving the true Guru comfort is obtained, by the Guru Amar (= Amardas) union (with the Supreme) is brought about.
The name is bathing, the name is eating and enjoying of sweet flavour, the name is always sweet juice and taste, a sweet word in the mouth.
The blessed true Guru is served, by whose favour the way to the inapproachable one is known.
1 JHI<c' instead of the Sansk. *TT^T, born from the Ganga, Very likely Bhishma is meant, who is mentioned as the son of Santanu and the Ganga and represented as the sire (ftJrTTT^) of the Bharatas.
2 fsrf5= Sansk. sjftfif, usually STfafS ™ Hindi.
3 *HT*n*T^T (Sansk. W3STWT)» v-n- (not causal as *n Sanskrit), to rely on $ to be comforted.
4 Tej5 was the name of the father of Amardas.
5 VV, I'd M nas Hindi the signification of an exquisite thing, a rarity.
6 f?><td is here the abstract noun = Sansk. f^TT, the state of being an enemy to no one. i Tf^&>, the white bull, which is supposed to bear the earth. See Japu, p. 5, note 3.
8 "ElteT P-p. of 'qfe^T (or fET33T)> to weave; in Hindi usually ^f^TT- SAVAIE REFERRING TO MAH. III., IX.— XI.
All the families are saved, the indwelling of the name is obtained.
Fruitful is the birth, says Kalu,1 the Guru was touched, the manifestation of the immortal one.
IX.
A lotus (is) in (his) hand, at (his) right side is success, which looks straight at (his) face.
Increase dwells at (his) left side, which fascinates the three worlds.2 In (his) heart dwells the inexpressible one, that taste is known by him.
With (his) mouth he utters devotion, Guru Amar is steeped in this colour.
On (his) forehead is the sign (of) virtuous actions, Kal, joining his hands, meditated (on it).
(By whom) the Tilak of the Guru, the true Guru, is touched, he obtains all his wishes.
(BY THE BHATT JALAP.)
The foot is indeed very3 fruitful (= blessed), (if) the foot (be) the dust4 of the shoe5 of Guru Amar.
The hand is indeed very fruitful, (if) the hand (be) applied to the foot of Guru Amar.
The tongue is indeed very fruitful, (if) by the tongue Guru Amar be uttered.6 The eye is indeed very fruitful, (if) by the eye Guru Amar be beheld.
The ear is indeed very fruitful, (if) by the ear Guru Amar be heard.
Fruitful is that mind, in which mind dwells Guru Amardas, the world's own father.
Fruitful is that head, says Jalap, which head continually bows to Guru Amar.
II. XI.
That man has no pain nor hunger, that man is not called poor.
That man no grief befalls, from that man no account 7 is taken.
That man does service, that man offers upB a hundred (or) thousand (of Rupees).
That man sits on a carpet, that man establishes and disestablishes.9 That man obtains comfort in the world, that one has a fearless state amongst his enemies. Fruitful is that man, says Jalap, to whom Guru Amardas is very favourable.
1 Here the name of the poet is written 5^55, from which it is evident that both, Kalhu and Kal, are identical.
2 ^idd cannot here signify the other world (Sansk. ^faiT«r!^), but ^«r^ is added pleonastically, as in *ffaT31L.Aw^ emancipation.
5 3V<J is to be divided into ~3 (indeed = and VT3 = ^f?f, very, exceedingly.
4 cTGT s-f' dust (Sindhi X^, Hindi ^oT, s.f. from the Sansk. T^J^rJ.
e is a regular passive formation, as still used in Sindhi (see my Sindhi Grammar, p. 258 sqq.).
7 W3" can also signify: account, which suits here the context very well.
8 WTVcST) to offer up (as presents), from the Sansk. ^*jqQ[.
9 In "^flf (Sansk. ^TR«T) and f^flr (Sansk. f^TTO^) the long a has been shortened, which the poets do ad libitum.
SAVAIE EEFEEEING TO MAH. III., XII.— XV.
III. XII.
By thee the One is read, the One is put in thy mind, the One is recognized. In (thy) eye, word and moujh is the One, the One is known in both places.1 In (thy) dream is the One, in (thy) perception' is the One, in the One (thou art) absorbed. (In) the thirty and the five the One is evinced, (in) the thirty-five he is not consumed.3 ^ The One, who (is at the same time) Lakhs, is not perceptible by a mark, verifying him as the One he is described (by thee).
0 Guru Amardas, says Jalap, thou desirest the One, the One is minded by thee.
IV. XIII.
Which view Jaidev took, which view was contained in!Nama.
Which view (was) in the mind of Trilo&m and acknowledged by the Ehagat Kablr.
(Which was) the practice of Eukamangad,* (according to that) mutter continually Earn, 0 brother!
Ammarlk,5 Prahlad obtained emancipation (in) the asylum of Grovind.
Thou hast given up greediness, wrath (and) worldly desires, thy view is known by Jalh 6 to be right. Gum Amardas, thou art (God's) own Bhagat, having seen (thy) sight I obtain final emancipation.
V. XIY.
(If) Guru Amardas be touched, the sins7 of the earth B are destroyed.
(If) Guru Amardas be touched, the perfect Jogis and ascetics rejoice (in it).
(If) Guru Amardas be touched, profound meditation is obtained, the falling1* (into the womb) ceases. (If) Guru Amardas be touched, fearlessness is obtained, going is stopped.
When a man obtains (his) excellent mantra (of initiation), then he remains united10 with the One without duality.11 0 Jalap, so many excellent things are obtained by seeing Guru Amardas.
(BY THE BHATT KIEATU.) I. XY.
" The true name is the creator," this was firmly established by Nanak.
Then Angad Lahana becoming manifest remained in meditation on his (Nanak's) feet.
1 TiT <AifyA> Formative Plur., in both places = in both worlds.
2 V33ffer» the Locative Sing, of "lf33"fcT, Sansk. *JTW^T perception of the senses, clear cognizance (in contradistinction to TTlfTS).
8 This verse is a puzzle; it is very difficult to say, what is intended by these numbers. * ~3?F*i\*\< is to have been a Bhagat (according to the tradition of the Sikh Granthls), though nothing is known about him. I never found him mentioned elsewhere in the Granth.
6 tT35 Jalh is only a shortened pronunciation of tTTOV* as his verses are counted in a consecutive number.
7 VTfej, Sansk. XTTrT^.
8 "MTTfiT»5/* the earth, from Trfsf^, r being changed to u (on account of the labial),^1 to h and ^ to m, according1 to the usual laws.
9 If©" m. falling* (soil, into the womb, in contradistinction to Jf©", the going away, i.e. dying).
SAVAIE REFERRING TO MAH. III., XVI.— XIX.
In his (= Angad's) family is Guru Amardas, the abode of hope, how shall I describe his qualities? I know no end of those qualities, which are inconceivable and unreachable.
A ship is provided1 by the arranger of all things (= the Supreme), the society of the saints is saving (their respective) families.
0 Guru Amardas, says Xiratu, save (me), save (me), (I am in) the asylum of (thy) foot! 2 II. XYI.
Narayan himself, using his skill, was wrapt up 3 (as Avatar) in the world.
The form of the formless one was made bright in the orb of the world.
Everywhere he is brimful, the Sabd (of the Guru) was lighted by (his) lamp.
The disciples, he (the Guru) collected, he united (them) with the foot of Hari.
Nanak4 became an Avatar in a pure 5 family, he was with Angad Lahana.
0 Guru Amardas, saviour of the saved, in every birth (I am in) the asylum of thy foot!
III. XVII.
Seeing the sight of the Guru muttering, austerity, goodness, contentment (accrue) to the disciples. Who fall on (his) asylum, they are saved, laying aside the written document of Jampur (= Yamapura). Ey devotion out of love he utters the creator, who is brimful in (his) heart. The Guru is an ocean of jewels, in a moment he brings across the drowning ones. Nanak became an Avatar in a pure family, he utters the qualities of the creator. Ey whom Guru Amardas is served, them the pain of poverty leaves.
IV. XVIII.
In (my) mind I ponder (over it), I utter a petition, but am not even able to tell it. All my thoughts are with thee, I keep in view the society of the saints. (If) by thy order a sign is given, I do service to the Lord (i.e. to thee).
When the Guru looks (at me) with his auspicious glance, the name (of) the creator (is in my) mouth (like) a fruit.
What the unreachable, inconceivable ground (of all things), the divine male, commands, that I do. Guru Amardas is the primary cause, as thou keepest me, so I remain.6 (BY THE BHATT BHIKA). I. XIX.
The knowledge of the Guru and (his) meditation unites the substance with the (supreme) substance. From the true one the True one is known, (if) with one thought (one) apply meditation (on him). Lust and wrath he subdues, (so that) (the mind) does not run about flying (like) the wind. He dwells in the region of the Formless one, having comprehended the order (of the Supreme) he gets discrimination.
1 IAcM^'* from f/>cM5> and this again from the Sansk. fafifo.
* "Md^fdMG = Sansk. mRcHRHj wrapt in, veiled up.
4 By Nanak Guru Amardas is here understood, not Baba Nanak.
6 A gross, abject flattery, identifyiog the Guru altogether with the Supreme Being.
SAVAIE REFERRING TO MAH. III., XX.— XXII.
In the Kali-yug he knows the form (of) the creator, the divine male, by whom something is done.1 That Gum was obtained (by me), says Bhika, with natural pleasure his sight was given (to me). # II. XX.
I searched for saints, many pious people were seen by me.
Sanyasls were inquired after,2 these Pandits were sweet with their mouth.
One year I wandered about, no one worked a miracle.3 The word of the speakers I heard, but their conduct did not at all please me.
Having given up the name of Hari, they stuck to another, how shall I tell their qualities?
The Gurdev was (at last) found, Bhika (says): as thou keepest me, so I remain.
(BY THE BHATT SALH.) I. XXI.
Having put on the armour of profound meditation thou art mounted on the seat of (divine) knowledge.
The bow of religion is seized by (thy) hand, thou hast fought with the arrow of devotion and virtue.
The fearless and immovable Hari is in (thy) mind, in the Sabd the lance of the Guru is buried.
Lust, wrath, covetousness, infatuation, egotism,4 the five painful things, are broken.
(Thou art) a good king, 0 son of Tejo, the Lord of kings, 0 excellent Nanak.5 0 Guru Amardas, Salh speaks truth, thus carrying on war thou hast overcome the (hostile) army.
(BY THE BHATT BHALHAU.) I. XXII.
The drops of a cloud, the verdure of the earth, the flowers of spring cannot be counted. No one gets the end of the rays of the sun and moon, of the belly of the ocean, of the waves of the Ganga.
The profound meditation of Eudra does not come up H to the (divine) knowledge of the true Guru, (says) the poet Bhalhau.
0 Amardas, the Bhala,7 thy qualities and thy likeness agree (only) with thee!
1 Tbe words by themselves are plain enough, but the sense of them is obscure.
2 TMlftofftT, passive of (= to inquire after.
3 HdtjG 8-m' traditionally explained by miracle.
4 *H1T3 (properly pronounced appattu), from the Sansk. ^Hft^, = nnfcTTCJj egotism. is in Prakrit changed to appa, and tva to ttu.
5 AlAoJ "Erfcf) not to be translated by: the best of NanaJcs, but simply: excellent Nanalc, as the Sikhs will have it.
6 ^311%; tnus the word is now written in all the manuscripts, but it should be divided into %JT and nrT%, as ^?n% g^es no sense here, whereas ^ *WT% well suits the construction (with 7 3S5T> a proper noun of a tribe of Khatris. Amardas was a Khatri of the Bhala clan.
SLOXS OF TEG BAHADUR, 1—18.
SLOKS OF MAHALA IX. (TEG BAHADUE.) 1 By the favour of the true Guru!
(1). The praises of G5vind are not sung, uselessly thou hast been born. Nanak says: worship Hari, 0 mind, as the fish (worships) the water.
(2). Why art thou occupied with worldly things and art not a moment retired? Nanak says: worship Hari, 0 mind, (then) the noose of Tama will not fall on thee.
(3). Youth is thus gone, the body is overcome by old age. Nanak says: worship Hari, 0 mind, life is passing away.
(4). Thou hast become old and dost not perceive, that death has arrived. Nanak says: 0 foolish man, why dost thou not worship the Lord?
(5). Wealth, wife, all riches, which thou hast considered as thy own: Of these nothing goes with (thee), consider this as true, (says) Nanak.
(6). The saviour of the fallen sinners, the remover of fear, Hari, the friend of the friendless: He should he known, says Nanak, who is always dwelling with thee.
(7). By whom body and wealth were given to thee, him thou hast not loved. Nanak says: 0 foolish man, why art thou now roaming about needy?
(8). By whom body, wealth, prosperity, comfort and good houses were given: Nanak says: hear, 0 mind, why art thou not remembering that Earn?
(9). The giver of all comfort is Earn, there is no other one at all. Nanak says: hear, 0 mind, by remembering him salvation is effected.
(10). By remembering whom salvation is obtained3 him worship, 0 thou friend! Nanak says: hear, 0 mind, life is continually decreasing.
(11). From the five elements the body is made, know (this), 0 clever and wise one! From what it was produced, into that it is absorbed,2 (says) Nanak.
(12). Hari, who dwells in everybody, (as) proclaimed by the saints: Nanak says: him worship, 0 mind, and thou wilt cross the ocean of existence.
(13). Whom pleasure and pain do not touch, nor greediness, infatuation and conceit: Nanak says: 0 mind, he is the image of the Lord.
(14). (For whom there is) no praise nor blame, to whom gold and iron are the same: Nanak says: hear, 0 mind, him consider thou as emancipated!
(15). Who has no joy nor grief, to whom enemy and friend is the same: Nanak says: hear, 0 mind, him consider thou as emancipated!
(16). Who is not causing fear to any one and who is not afraid nor submissive: 3 Nanak says: hear, 0 mind, him call thou wise!
(17). By whom all worldly concerns are given up and who has taken the garb of retirement from the world: Nanak says: hear, 0 mind, on his head is (an auspicious) lot.
(18). By whom the Maya and selfishness are given up and who has become indifferent to all: Nanak says: hear, 0 mind, in his heart Brahm is dwelling.
1 These Sloks are written in pure Hindi, having no admixture of the Panjabi dialect. 1 W\7> 3TfU ^ *TT?S; *rrc5 p.p. « the more usual literally: in that it is immersed (and) absorbed.
SLOKS OF TEG BAHADUR, 19-41.
(19). By which man the » I," « I," is given up and Earn, the creator, is known: Nanak says: that man is emancipated, know this, 0 mind, as true!
(20). "Destroyer of fear, remover of folly," is the name of Hari in the Kali-yug. Who day and night worships (him), says Nanak, his work becomes fruitful.
(21). 0 tongue, adore the qualities of Govind, 0 ear, hear the name of Hari! Nanak says: hear, 0 mind, thou wilt not (then) fall into the house of Tama.
(22). Which man gives up selfishness, greediness, infatuation and conceit: Nanak says: he himself crosses and saves others.
(23). Like a dream and play consider the world!
In these there is no reality without the Lord, (says)!Nanak.
(24), Day and night man roams continually about for the sake of the Maya. Amongst Crores, says!Nanak, there is some (rare) one, who thinks of Narayan, (25). As a bubble is produced from the water and disappears continually: So is the forming of the world made, hear, 0 friend, says Nanak.
(26). Man does not think of anything, he is blind by the wine of the Maya. Nanak says: without worshipping Hari the noose of Tama falls on him.
(27). If thou desirest comfort, take always the asylum of Earn! Nanak says: hear, 0 mind, the body of man is hard to get.
(28). For the sake of the Maya the foolish, ignorant people run. Nanak says: without worshipping Hari life is uselessly passed.
(29). Which man worships (him) day and night, him consider as the form of Earn! Between Hari and the people of Hari there is no difference,!Nanak (says): mind (this) as true!
(30). The mind is ensnared in the Maya, the name of G5vind is forgotten. Eanak says: without worshipping Hari of what use is life?
(31). Man does not think of Earn, he is blind by the intoxicating liquor of the Maya,!Nanak says: without worshipping Hari the noose of Tama falls on him.
(32). In pleasure many have become companions, in pain there is none. Nanak says: worship Hari, 0 mind, at the end he is thy help.
(33). In various births (I) have wandered about, the fear of Tama was not effaced. Nanak says: worship Hari, 0 mind, and thou wilt get a dwelling free from fear.
(34). I made many efforts, but the conceit of my mind was not effaced. With folly Nanak is ensnared, save me, 0 Lord!