(6). Long life is desired (by every one), no one wishes to die.
The life of that disciple is called happiness, in whom that (Hari) is indwelling.
Upon what does he, who is void of the name, count, who has not the sight of Hari, the Guru?
(7). As one is led astray by night in a dream, as long as sleep lasts.
So are the creatures in the power of the female snake,** within them is the duality of egotism {i.e. individuality).
If instruction by the Guru is given, it is reflected, that this world is (but) a dream (has no real existence).
1 A sort of a lute, containing only two wires.
2 Or: in love and affection for duality.
4 The fire is the fire of the womb.
5 ^TI^ = 'RJ 577 T^TT^ the sign of the True one is on the forehead written already in the womb; i.e. man's destiny is allotted to him 'already in the womb.
6 The TTBVfe is identical with the Maya.
SIM RAG-, MAH. L, ASTPAD. XVI.
(8). Eire dies if water be poured (upon it), as a child by the milk of the mother (is satiated). Without water no lotus is produced, without water the fish dies.
0 JSanak! if the disciple obtains the juice of Hari, he lives and sings the qualities (-praises) of Hari.
Siri Rag; maJiald I. XVI.
(1). Having seen a terrible mountain in my father's house I became afraid. High and difficult is the mountain, there is no staircase (leading up) to it.1 By the disciple he (i.e. Hari) is known (as being) within; being united (with Hari) by the Guru, I am saved (i.e. I have crossed).
Pause.
0 brother, the difficult water of existence frightens (me).
(If) the perfect and true Guru fall in with one, being friendly disposed (to him),2 the Guru brings him across (hy) the name of Hari.
(2). Though I make preparations for departure (and) know, that I am going. Who has come will depart (again), immortal is that Guru, the creator.
Yet (I am) praising the True one, (I have) love to the True one.3 (3). Beautiful mansions and palaces, thousands of solidly-built forts. Elephants, horses, saddles, armies in boundless lakhs: Are gone with no one; wearing away they have died being sapless (unsolid).
(4). If gold and silver be collected, wealth is a net of anxieties.
If one cry out for justice (or help) in the whole world, without the name death is upon his head. When the body falls down, the soul will sport,4 what will be the state of the evil-doer?
(5). Having seen his sons and wives the Lord of the bed is delighted. Perfume is applied (by him), he adorns his dress and figure.
Dust is mingled with dust, he departs leaving his family behind.
(6). He may be called a chief, a King, a Eaja, a Bau5 or Khan. He may be called a Chaudharl,6 a Eau, he may burn in haughtiness.
The fleshly-minded one, by whom the name is forgotten, is (like) a reed burnt in a jungle-fire.
(7). He, who has come into the world, will go having practised egotism.
The whole world is a chamber of lamp-black,7 body, mind and trunk (are or become) ashes.
Those are pure who are preserved by the Guru, by the word (of the Guru) their fire is extinguished.
(8). 0 Nanak! it is crossed (=salvation is obtained) by the true name (of him who is) king above kings.
By me the name is not forgotten, the jewel of the name of Hari is my trust.
The fieshly-minded are consumed in the water of existence and die, the disciples cross the bottomless (water).
1 f3T5 3T*T J the second is superfluous and only added to make up the rhyme.
2 7jf?T must here be taken as Part. p. conj. of <J4JcM> to become well-disposed.
3 The words qifo fV*HT5> of which the Sikh Granthis could give me no explanation, must be constructed thus: "^Tfe fWfT? %! ^ th I have love to the True one. fc|Tft> is here simply postposition (= tfl | •)), Hindi cfPiS to, for.
4 -rTlQ the soul will sport (i.e. in transmigration).
5 There is some difference between raja and rau, the latter signifying a chieftain.
6 the head man of a village or trade.
7 on-rlCO oMtTI' a chamber of lamp-black, by entering which one is sullied = a place of defilement.
SIRI RAG, MAH. I., ASTPAD. XVII.; MAH. III., ASTPAD. I. (XVIII.)
Sirl Rag; rnahala I. Ghar II.
(1). Having fixed (thy) residence remain in the house; why is there continually the apprehension of going?
This is considered a residence, when people remain stationary.
Pause.
How is there a (firm) residence in the world?
Practising righteousness bind thou up good works as viaticum, apply thyself continually to the name!
(2). The Jog! practising his sitting-postures1 sits down, the Mulla sits down in (his) place (or house).
The Pandit explains books, the Siddh2 sits down in a temple.
(3). The Gods, the Siddhs, the Ganas,3 the Gandharvas, the Munis, the Shekhs, Plrs, chiefs: Are departed to the threshold (of God), and others also will go (there).
(4). Sultans, Khans, Kings, nobles are gone, having departed (from the world).
In twenty-four minutes (or) in forty-eight minutes it must be gone; 0 heart, understand it, thou also wilt arrive there!
(5). If he (the Supreme) be described in words, some rare one will understand it.
Nanak tells this supplication (=says): he is in the water, in the earth and on the surface of the earth.
(6). Allah is invisible, inapproachable, powerful, creator, merciful.
All the world is coming and going, only the residence of the Merciful one is firm.
(7). He is called stationary, on whose head there is no destiny. Heaven and earth will pass away, he alone (will remain) stationary.
(8). Day and sun will pass away, night and moon will pass away, lakhs of stars will be destroyed.4 He alone is stationary; 0 Nanak, call him the True one! 5 SIRI RAG; MAHALA III. Ghar I. ' Astpadis. By the favour of the true Guru! I. XVIII.
(1). If he (the Guru) bestow mercy on the disciple, devotion is made, without the Guru devotion cannot be made.
1 The Jogis have eighty-four sitting-postures.
2 The Siddh, an ascetic, who is said to have acquired superhuman powers. In the following verse the Siddhs are a sort of demi-gods, inhabiting, with the inferior deities and Munis, the region between the sun and earth. — See Vishnu Purana, ed. Wilson, p. 227.
3 The Ganas (Sansk. ^JTJf) are troops of inferior deities attendant on Shiva and under the superintendence of Ganesh.
4 "M&fli j from H^cM or 1| W^cM> to be destroyed, from the Sansk. Jpsf^l.
6 "Sntfe is Persian call, say! The insertion of a Persian word or phrase is considered very elegant by the Sikhs.
SJRI RAU, MAH. III., ASTPAD II. (XIX.)
He himself unites (the disciple with himself), if he (the disciple) understand (the truth), then he will become pure.
Hari is true, true is (his) word, by the word (of the Guru) union ia brought about.
Pause.
0 brother, why haat thou come into the world void of devotion?
The service of the perfect Guru is not performed (by thee), uselessly (thy) human birth is wasted.
(2). Hari himself is the life of the world, the donor, he himself, having bestowed (the gift), unites. What are these helpless creatures? what can one say or tell?
He himself gives greatness to the disciple, he himself makes (him) perform worship.
(3). Having seen (his) family he is charmed with fascination, when departing, it does not go with (him). Who serves the true Guru, obtains the abode of (all) qualities, his value is not ascertained.
My friend is the Lord Hari, he will be a companion (also) at the end.
(4). In the father's family1 the life of the world is the donor; by the fleshly-minded one (his) honour2 is lost.
Without the true Guru no one knows the road, the blind one (has) no place whatever.
In whose heart Hari, the giver of comfort, is not dwelling, he will regret it at the end, when he is gone.
(5). In the father's family the life of the world is the donor; by the instruction of the Guru he is caused to dwell in the heart.
Daily, day and night, (such a one) performs devotion, the infatuation of his egotism (individuality) is stopped.
He becomes such as the person is, with whom he is in love; the true ones are absorbed in the True one.
(6). When he himself ( = Hari) bestows a favourable look, he ( = the disciple) conceives love (to him), having reflected on the words of the Guru.
By the service of the true Guru tranquillity springs up, having extinguished the thirst of egotism. Hari, the giver of favours, always dwells in the heart (of him, by whom) the True one is put and kept in his breast.
(7). My Lord is always pure, by a pure heart he is obtained.
In whose heart the treasure of the name of Hari dwells, all the pain of his egotism (individuality) ceases.
By the true Guru the word (=the name of Hari) is proclaimed, I am always a sacrifice for him.
(8). One may say (so) in his own heart and mind, (but) without the Guru "self" does not go. Hari is propitious to (his) devotees, the giver of comfort, if he bestow mercy, he dwells in the heart. 0 Nanak! the Lord himself gives beauty and reflection, he gives greatness to his disciple.
Bin Rug; mahala III. II. XIX.
(1). Who are practising works of egotism, on them the punishment of Tama falls. Those are saved who serve the true Guru, being occupied in their thoughts with Hari.
0 my heart, meditate on the name, directing thy face towards the Guru!
To them it is originally and before by the creator decreed, who by means of the instruction of the Guru are absorbed in the name.
'.e. Whilst living in one's fathers house = in this M-orld. The honour of the human birth.
SIRI HAG, MAH. III., ASTPAD. III. (XX.)
(2). Without the true Guru faith does npt come, love to the name does not arrive. Not (even) in a dream they obtain comfort, absorbed in pain they sleep.
(3). Though it may be said: Ha©, Hard! though he may be much desired, the destiny cannot be effaced.
Those devotees have become acceptable at the gate, by w&om the will of Hari has been obeyed with love.
(4). The Guru makes the word firm with colour, without mercy it cannot be taken. If a hundred nectars be sprinkled, yet the Dhau1 will bear a poisonous fruit.
(5). Those people are true and pure, who have love to the true Guru.
They are performing the will of the true Guru, having given up the poison and passion of egotism.
(6). From the obstinacy of the mind one is not liberated by any contrivance, go and search the Smriti and the Shastras!
Those who have joined the assembly of the holy ones, are saved by performing the word of the Guru.
(7). The name of Hari is a treasure, which has no end nor limit. Those disciples are lustrous, on whom the creator bestows mercy.
(8). 0 Nanak, the donor is One, there is no other!
By the favour of the Guru he (Hari) is obtained, by destiny he is acquired.
Siri Rag; mdhala III. III. XX.
(1). There is a beautiful bird on a tree, he picks up (as food) truth by love to the Guru. He drinks the juice of Hari, he remains at his ease, he does not fly, nor come nor go. In his own house he has obtained a dwelling, in the name of Hari, Hari he is absorbed.
Pause.
0 my heart, do the work of the Guru!
If thou walkest according to the will of the Guru, thou wilt daily be steeped in the name of Hari.
(2). There are beautiful birds on a tree, they fly and go to the four quarters (of the earth). As much as they may fly, their pains are great, they always burn and lament.
Without the Guru the palace (of Hari) does not become known, nor is the fruit of immortality found.
(3). (In) the disciple Brahm is verdant with true, natural ease.
The three branches2 are removed (by him) having directed his thoughts on the One word (=name). Hari alone is (or has) the fruit of immortality, he himself gives it to eat.
(4). The fleshly-minded are oppressed with heat and dried up, they have neither fruit nor shade. One should not sit near them, they have neither house nor village.
They are cut down and continually burnt, they have neither the word (of the Guru) nor the name (of Hari).
(5). According to his order they do works, when the lot has fallen they wander about-According to his order they see the sight (of the Guru), where he sends them, thither they go. By his order Hari, Hari dwells in (their) heart, by his order they are absorbed in the True one.
(6). The helpless do not know his order, the fools wander about being led astray.
In the obstinacy of their mind they are doing (religious) works, continually, continually they become wretched.
No rest comes into their heart, nor do they conceive love to the True one.
1 Ml G? (Sansk. ^ITcNft) the Grislea tomentosa, a poisonous shrub.
2 The three branches are the three qualities *T3, <T^, SIM KAG, M AH. III., ASTPAD. IV. (XXI.)
(7). The faces of the disciples are beautiful by their love and affection to the Guru.
By true devotion they are attached to the True one, at the gate of the True one they are (found) true. They have become acceptable (themselves) and save all their family (also).
(8). All do their works (in) his sight, outside his sight no one (is doing a work). As the True one is looking upon one, such he is.
0 Xanak, from the name (come) greatnesses,1 by destiny they are acquired I Sin Rag; mahala III. IV. XXI.
(1). The disciples meditate on the name, the fleshly-minded get no understanding. The faces of the disciples are always bright, Hari comes and dwells in (their) heart. Quite easily comfort is obtained (by them), easily they remain absorbed (in Hari).
Pause.
0 brother, become the slave of the slaves!
The service of the Guru is attachment to the Guru, some rare one obtains it.
(2). There is always the happy state of wifehood of that favoured woman, who walks in the love of the true Guru.
The immovable beloved is always obtained (by her), he does not die nor go.
Being united by the word (of the Guru) she is not separated, she is absorbed in the bosom of the beloved.
(3). The pure and exceedingly bright Hari cannot be obtained without the Guru.
One reads the Vedas (but) does not understand (them), by (faqlr-) dresses and error he is led astray. By the instruction of the Guru Hari is always obtained, the tongue is absorbed in the juice of Hari.
(4). By the innate nature of the instruction of the Guru the infatuation of the Maya is brought to an end.
"Without the word (of the Guru) the world goes about in pain, the fleshly-minded she (the Maya) has eaten up.
He who by the word (of the Guru) meditates on the name, is absorbed in the True one by means of the word.
(5). The ascetics (Siddhs) wander about being led astray by the Maya, by the natural property (of the Maya in them) deep meditation (so as to identify themselves with the Supreme) is not made (by them).
In the three worlds she ( = the Maya) is contained, excessively she is clinging (to them). "Without the Guru final emancipation is not obtained, nor does the duality of the Maya cease.
(6). What is called Maya? "What works does the Maya practise?
By pain and happiness this soul is bound, it practises the works of egotism (individuality). Without the word (of the Guru) the error does not cease, egotism (individuality) does not depart from within.
(7). Without love devotion is not possible, without the word (of the Guru) it is not acceptable (with Hari).
If by the word egotism (individuality) be annihilated, the error of the Maya will cease. The boon of the name is obtained by the disciple with natural ease.
(8). Without the Guru the qualities (of Hari) are not known, without the qualities (of Hari being known) devotion cannot be made.
In (whose) heart Hari, the propitious to the devotees, has taken his abode, he has naturally found that Lord.
0 Nanak! Hari is praised by means of the word (of the Guru) (by him, who) obtains (him) by destiny.
1 Or: in the name are.
SIRI RAG, MAH. III., ASfPAD. V. (XXII.)
Sirl Rag; mahala III. V. XXII.
(1). The infatuation of the Maya% made by my Lord, he himself leads astray in error. The fleshly-minded one practises (religious) works, (but) does not understand (the truth), uselessly he wastes his human birth.
The word of the Guru is the light in this world, by destiny it comes and dwells in the heart.
0 my heart, repeat silently the name, and comfort will be obtained. If the true Guru be praised, naturally that Lord will be found.
(2). (His) error is gone, (his) fear has fled, who applies his thoughts to the feet of Hari.
If the word (of the Guru) be performed by the disciple, Hari comes and dwells in (his) heart. To the true house and palace (of Hari) he is admitted, death cannot eat him.
(3). Nama (was) a calico-printer and Kabir1 a weaver, (but) from the perfect Guru they obtained salvation.
The sons of Brahma know the word, they parted (therefore) with egotism (individuality) and family.3 Gods and Naras sing their praise, no one effaces it, 0 brother!
(4). The son of the Daitya3 does not at all read (with his preceptor) the duties, religious observances and abstinences (prescribed by the Shastras) (and yet) he knows no duality.
Having met with the true Guru he became pure, daily he praises the name. The One he recites, the One name he meditates upon, he knows no other.
(5). The six (philosophical) systems, the Jogis and Sanyasls4 are led astray in error without the Guru. If they serve the true Guru, then they obtain the station (degree) of salvation, Hari dwells in (their) heart.
If (their) thought is fixed on the true word (of the Guru), coming and going is stopped.
(6). The Pandit reading and reading explains an argumentation, without the Guru he is led astray in error.
1 Nama or Namdev, a famous devotee, who is considered the first Marathi writer (Molesworth, Marathi Dictionary, Introd. p. xxv), is said to have been a contemporary of Kabir (about 1480 a.d.). Kahir, the weaver, a Musalman by birth (as borne out by the Granth and the testimony of Ravidas) and disciple of Ramanand, lived partly at Magar and partly at Benares under the reign of Sikandar Shah LodI (1488 — 1512). Portions of the writings of both are incorporated in the Granth, especially of Kabir, who comes in for a considerable share in every Rag, and who is to be considered as the author of the whole reformatory movement going on in India during the Middle Ages. Nanak and the following Sikh Gurus have iudorsed the tenets of Kabir and made them their own.
2 The sons of Brahma; the mind-born sons of Brahma, who are called Sanatkumara, Sananda, Sanaka and Sanatana (with sometimes a fifth, Ribhu, added). They are said to have declined to create progeny and to have ever remained boys (Kumara), pure and innocent. The "sabd" means here the initiatory mantr (so ham), implying identity with the Supreme; they refused therefore to enter duality by procreation.
3 ^t3 1T3> the son of the Daitya (Hiranyakas'ipu) Prahlad, whose story is told in the Vishnu Purana. His preceptor did not teach him the name of Vishnu, but Vishnu himself (who is here to be understood by the ^Tfe grg1), the instructor of the whole world. His father is said to have made different attempts on the life of his son, but to have signally failed; at last Hiranyakas'ipu was torn in pieces by Vishnu hi the Avatar of the Narsinha (man-lion) issuing from a pillar of the hall. This story is frequently mentioned in the Granth.
* JjfTWT'fY O^TsETrtft)* one wno nas cast on? a^ worldly desires and possessions, a religious mendicant (now different from the fourth order of Brahmans). The Sanyasls are generally followers of Shiva, the Bairagis of Vishnu.
SIKI RAG, MAH. III., ASTPAD. VI. (XXIII.)
The round of the eighty-four lakhs (of forms of existence) is allotted (to him), without the word (instruction of the Guru) he does not ohtain salvation.
When he reflects on the name, then he obtains salvation, when the true Guru unites (him) to union (with Hari).
(7). In the assembly of the holy ones the name of Hari is produced, where the true Guru is naturally met with.
Soul and body I offer up, my own self I remove, I walk in faith in the true Guru. I am always a sacrifice for my own Guru, who fixes my mind on Hari.
(8). He is a Brahman who knows Brahm, who is in love with Hari.
The Lord, who dwells near in the heart of all, is known hy some rare disciple.
0 Nanak! the name, (by means of which) greatness is ohtained, is known from the word of the Guru.
Sirl Rag; mahala III. VI. XXIII.
(1). The whole world seeks composure,1 (hut) without the Guru it cannot be ohtained.
The Pandits and astrologers, reading and reading (treatises), have become tired, by (faqir-) dresses and error they are led astray.
By meeting with the Guru composure is obtained, if he {i.e. Hari) bestow his own mercy and good pleasure.
Pause.
0 brother, without the Guru composure does not accrue.
From the word (of the Guru) alone composure springs up, that true Hari is ohtained (from it).
(2). What is sung in composure is acceptable, without composure the recital (of the Purans, etc.) is useless.
Easily devotion is produced hy composure, out of natural love and abandonment of the world. From composure comfort and tranquillity are obtained, without composure life is useless.
(3). By composure (the disciple) always, always praises (Hari), easily giving himself to deep meditation.
By composure he utters the qualities (of Hari), he performs devotion directing his thoughts (on Hari).
By the word (of the Guru) Hari dwells in his heart, his tongue eats the juice of Hari.
(4). By composure death is driven away, if (one) fall on the asylum of the True one. By composure the name of Hari dwells in (his) heart, he does true work.
Those are very fortunate who bave obtained it, they remain easily absorbed (in Hari).
(5). In the Maya composure is not produced, the Maya is in duality.
The fleshly-minded are doing (the prescribed) works, (but) they burn continually in egotism." Birth and death do not cease, again and again they come and go.
(6). In the three qualities composure is not obtained, the three qualities lead astray in error.
It may he read, it may he pondered, what shall be said (by him), when he goes astray from the heginning?
In the fourth stage is composure,2 it falls into the lap of the disciple.
1 The whole Astpadi is a play with the meaning of TTTTtJ, MxSMl • It signifies here (as a substantive m.), according to the whole context: " composure, ease of mind:' In Sindhi it is still used in this sense (^f3|), but no longer in modern Hindi. *KJtT is also used as adjective, "innate," natural, and as adverb (*TU^), naturally, easily, 7 In the fourth stage the individual spirit identifies itself completely with the Supreme Spirit.
SIBI RAG, MAH. III., ASTPAD. VII. (XXIV.)
(7). The name of him that is without attributes (=the Supreme) is a treasure, by composure sagacity (of mind) is obtained.1 By the virtuous it is praised, trueis the story of the True one.
Those who are gone astray he (Hari) will unite (with himself) by composure, by the word (of the Guru) union is brought about.
(8). Without composure every one is blind, the infatuation of the Maya is darkness. By composure sagacity is obtained from the true inexhaustible word (of the Guru). He himself, the perfect Guru, the creator unites (him).
(9). By composure the invisible one is known, the fearless, the luminous, the formless.
He alone is the donor of all creatures, the luminous is uniting (with himself) that which is luminous. By the perfect word (of the Guru) he is praised, who has no end nor limit.
(10). The wealth of those endowed with divine knowledge is the name, naturally (=readily) they traffic (with it).
Daily they take as profit the name of Hari, the store-rooms (of whom) are inexhaustible and filled. 0 Nanak! no deficiency befalls them, they are given by the giver.
* Sir l Rag; mahala III. VII. XXIV.
(1). After the true Guru is found, no wandering (in transmigration) takes place, the pain of birth and death ceases.
Erom the perfect word all knowledge is obtained, he (the disciple) remains absorbed in the name of Hari.
Pause.
0 my heart, fix thy mind on the true Guru!
He himself, (whose) name is pure and always fresh, will come and dwell in the heart.
(2). 0 Hari, keep me in thy asylum! As thou keepest me, so I remain.
The disciple, who whilst living dies by means of the word (of the Guru), crosses the water of existence.
(3). By a great destiny the name is obtained, by the word approved by the Guru he (=the disciple) ohtains honour.
In whose heart the Lord, the creator himself dwells, he remains easily absorhed (in Hari).
(4). To some fleshly-minded the word (of the Guru) is not pleasing, bound in fetters they are caused to wander about (in transmigration).
Again and again they come having passed through the eighty-four lakhs (of forms of existence), uselessly their human birth is lost.
(5). In the heart of the devotees is joy, by the true word they are steeped in the love (of Hari). Daily they sing (his) qualities, they are always pure (and) are easily absorbed in the name.
(6). The disciples speak a speech of nectar, they recognize all (the world) as the Supreme Spirit. The One they serve, the One they worship, the disciples recite the inexpressible one.
(7). If the true Lord be served, he comes and dwells in the heart of the disciples.
Those who are always in love with the True one, he unites (with himself) out of his own mercy.
(8). He himself does (everything) and causes it to be done, he himself awakens some who have fallen asleep.
He himself unites to union (with himself) (those), 0 Mnak! (who) are absorbed in the word (of the Guru).
1 By TfU^t (abL), composure, *p£^, brightness of intellect or sagacity of mind, is obtained.
SIRI RAG, MAH. III., ASTPAD. VIII. (XXV.); MAH. V, ASTPAD. I. (XXVI.)
Sin Rag; mahald III. VIII. XXV.
(1). By serving the true Guru soul and body have become pure and holy.
He always gets joy and comfort in his heart, who has joined the deep and profound (Hari). He who sits in the true assembly, his mind is composed by the true name.
Paus'e.
0 my heart, fearlessly serve the true Guru!
By serving the true Guru, Hari dwells in the heart, not a bit of filth clings to it.
(2). Prom the true word honour springs up, true is the name of the True one.
1 shall become a sacrifice for those who, having extinguished their egotism (individuality), have known it. The fleshly-minded do not know the True one, they have nowhere a place or spot.
(3). The True one (I) eat, the True one (I) put on, in the True one is my abode. (I) praise always the True one, in the True one is (my) dwelling.
All is recognized (by me) as the Supreme Spirit, by means of the instruction of the Guru (my) abode is in (my) own house.
(4). (Who) sees the True one, who speaks the True one, (his) body and soul become true. True is (his) evidence, true his instruction, the story of the True one is true.
By whom the True one is forgotten, they go in pain and weep.
(5). By whom the true Guru is not served, for what have they come into the world?
Being bound they are beaten at the gate of Yama, he does not hear (=listen to) their screams and cries. Uselessly their human birth is lost, they die and are born repeatedly.
(6). Having seen this world burning (I)1 have tied to the asylum of the true Guru.
By the true Guru the True one is made firm (in me), (I) always remain in true continence. The true Guru is the true boat, by (his) word (I) cross the water of existence.
(7). In the eighty-four lakhs (of forms of existence) they continually wander about, (but) without the true Guru final emancipation is not found.
The Pandits and silent ascetics reading and reading have become tired, by duality they have lost their honour.
By the true Guru the word (=the name) is proclaimed, without the True one there is no other.
(8). Those who are applied by the True one, cling to the True one, and do always true (good) work. They have obtained a dwelling in their own house1' and remain in the true palace.
0 Nanak! devotees are always happy, they are always in love with the true name.
Sir! Rag; mahald V. I. XXVI.
(1). Whom a very great difficulty befalls, to him none gives an entrance.
If his enemies are lying in wait for him, even his relatives keep aloof from him.
Every asylum is broken down, every protector fails.
(But) if he remember the Supreme Brahm, no hot wind will touch him.
Pause.
The Lord is the strength of the weak.
He neither comes nor goes, he is always firm; from the word of the Guru the True one is known.
1 No subject whatever is pointed out, it can only be guessed at.
2 The sense is: they do not seek the Supreme outside, but they find him in their own heart, which is his palace, where he dwells.
SIRI RAG, MAH. V., ASTPAD. I. (XXVI.)
(2). If one be weak, naked, in the pain of hunger.
If no money fall into his lap, if no one encourage him.
If no one do his aim and object,1 inhere be no business whatever (for him).
If he remember the Supreme Brahm, his satiety will be immovable.
(3). "Who has much anxiety, whose body much sickness pervades.
"Who is surrounded by a household and family, who has sometimes joy and sometimes grieL "Who wanders about in the four corners of the earth, who sits not dowu nor sleeps for twenty minutes.
If he remember the Supreme Erahm, his body and soul will be refreshed.
(4). He may be subdued by lust, wrath and spiritual blindness; he may be a miser, given to greediness.2 He may have committed the four sins and crimes,3 he may have perpetrated an atrocious murder.
He may never have caught with his ear any book, song, poetry.
If he remember the Supreme Erahm, he is saved by the remembrance of a moment.
(5). He may go through the Shastras, Smriti, the four Vedas from memory. The great ascetic may practise austerities, the Jogi may go to a Tlrtha.
He may (practise) twofold more than the six duties,4 performing worship he may bathe. If he has no love to the Supreme Erahm, he will surely go to hell.
(6). (If he have) dominion, property, chieftainships, an abundance of enjoyment of (sensual) pleasures.
(If he have) delightful and beautiful gardens, if his order go unflinching.
(If he have) merriments and shows of many kinds, if he have adhered continually to his pleasure. If he has not remembered the Supreme Erahm, he has gone into the womb of a snake.
(7). He may be very rich and of virtuous conduct, his comeliness and manners may be spotless. He may be in love with mother, father, son, brothers, friend.
He may he addressed by the whole quiver-bearing army in homage: 0 Sir, Sir!
If he has not remembered the Supreme Erahm, he is seized and thrown into the lowest hell.8 (8). In his body there may be no sickness nor any defect, no pain nor grief whatever. Death may not come into his mind, day and night he may enjoy himself.
He may have made all his own, he may not have got anxiety in his heart.
1 *WfiJW and *WT@ synonymous; the latter stands for = (in Prakrit dissolved already into ^^(^)|). The word ^J^RT^3 is also used in the same sense in Sindhi.
2 fV*HT<T; ftPHTH stands here (for the sake of the rhyme) for fl|lHT<JT> attached to, given to (=fjpET), constructed with the locative (&fe), as in Sanskrit.
8 The four sins are now said to be: the killing of a girl, the killing of a cow, the killing of a Brahman, and cohabitation with one's Guru's wife. Formerly five heinous sins were enumerated: (1) killing a Brahman, (2) stealing gold, (3) drinking liquors (H^tTT^), (4) intercourse with the wife of one's Guru, (5) associating with any one guilty of such crimes.
4 The six duties, as far as they are binding on the Khatri, are mentioned already, p. 17, note. The six duties of the Brahman are: (1) ^TO^if (reading of the sacred texts), (2) ^TSTTTJ^ (teaching the same), (3) (sacrificing), (4) ^T^ffi (procuring or vicariously conducting sacrifice), (5) ^Jw\ (almsgiving), (6) HfTRTf (accepting donations).
5 5cR*T "ETC "Ste must be thus d>vided: 31R*I *MJ \J^J wearing a quiver, the other ^fe is = ^*^«fT to worship, to do homage, and is the participle past conjunctive: having done homage.
fi is originally one of the seven divisions of Patala (see Vishnu Purann, p. 204); but in the modern Hindi it denotes the lowest of the seven divisions, and is identical with Ad^ • 9S SIM RAG, MAH. V., ASTPAD. II. (XXVII.)
If the Supreme Brahm he has not remembered, he falls (has fallen) into the power of the servant of Yama.
(9). On whom the Supreme Brahm bestows mercy, he obtains the society of the holy ones.
As, as he (Brahm) is magnified, so, so love with Hari (is increased).
He himself is the Lord of both boundaries,1 there is no other place.
From the true Guru, if he be pleased, the true name is obtained, 0 Nanak!
Sin Rag; mahala V.
Ghar V. II. XXVII.
Pause, I do not know what things please (him).
0 heart, seek the way!
(1). He who is given to meditation, makes meditation; He who has divine knowledge, acquires divine knowledge. By whom is the Lord known?
(2). The BhagautI2 remains in his practice. The Jogi says: (I am) emancipated.
The ascetic is absorbed in his austerity.
(3). The silent devotee keeps silence, the Sanyasi is given to chastity. The stoic is absorbed in indifference (to the world).
The devotee bows down in (different) manners.
The Pandit reads with a loud voice the Veda.
The householder is fulfilling his duties in his household.
(4). The Ik-sabdi and Avadhut is (given) to mimicry. The Kapari is given to show (sport).
Some bathe at a Tirtha.3 (5). (Some) who go without food and are fasting, are touchable {i.e. mingling with people). Some hide themselves and do not give au interview.
Some are wise in their own mind.
(6). No one says: he is wanting.4 All say: he is obtained (by me).
"Whom he (Hari) unites (with himself), he is a devotee.
(7). Giving up all contrivances and shifts: 1 will fall on the asylum (of the Guru). Nanak flees to the foot of the Guru.
1 ^vlf fafattfT tfWJ> the Lord of botli ends or boundaries, Le. of this and that world, or of the whole universe.
2 The BhagautI is a faqir, who imitates the dress, dance, etc., of Krishna; r|J|^|, given to the practice, performance (of the, etc.).
3 The Ik-sabdi is the same as the Alokh-nami, who only uses the word Alakh (Brahma). The Avadhut is a naked faqir; both are said to be given to mimicry. The Kapari is a faqir who makes pilgrimage to Hinglaj; they carry a red flag, sell rosaries, etc., and also give public shows (SJ©3T = cfi^rfofi).:HW3T= Sansk. lintel > wakeful, attentive to, given to.
4 ^M"rf^> he (i.e. God) is wanting, or not found.
SIRI RAG, MAH. L, JOGI AND ARE, 1-1 1.
Om! By the favour of the true Guru!
SIEI HAG; mahala I.1 m Ghar III. I.
(1). Amongst Jogis thou art a Jogl, amongst sensual men thou art sensual. Thy end cannot be obtained; in heaven, on earth, in the nether region art thou!
Pause.
I devote myself, I devote myself, I am a sacrifice to thy name.
(2). Thou hast created the world, thou hast put the created beings into (their) occupation.2 Thou seest thy own work, by the omnipotence thou lettest fall the dice.8 (3). Thou art manifest and known in, the world (the expansion). The whole (world) longs for (thy) name.
Without the true Guru (thou art) not obtained, the whole (world) is in the net of the illusive Maya, OLord!
(4). One should offer himself a sacrifice to the true Guru! By meeting with whom perfect salvation is obtained.
What the Gods, Naras, the Munis are longing for, that is taught by the true Guru, Sir!* (5). Now is the society of the good known: Where the One name is praised.
The One name is the commandment (of God), 0 Nanak! by the true Guru it is taught, Sir!
(6). This world is led astray in error. By thyself it is ruined.
Anguish has seized those ill-fated women, whose lot thou art not, 0 Lord!
(7). What are the signs of the ill-fated women?
Having strayed away from their husband, they wandeir about wretched.
Dirty are the clothes of those fascinating women, in pain the night is passed (by them), 0 Lord!
(8). What work is done by the lucky women? They have obtained the fruit decreed for them before.