The true name is the creator, the Spirit without fear, without enmity, having a timeless form, not produced from the womb.1 By the favour of the Guru! JAPU.3 At the beginning is the True one, at the beginning of the Yug is the True one.3 The True one is, 0 Nanak! and the True one also will be.
1.
By meditation (and) meditation it (i.e. the knowledge of the True one) is not effected, though I meditate a hundred thousand times.
By silence (and) silence it is not effected, though I keep on a continual absorption of mind.
The hunger of the hungry does not cease, though I bind together the load of (all) the worlds.4 There may be acquired a thousand, a hundred thousand dexterities, not one goes with (at the time of death).
How does one become 5 a man of truth (knowing the True one), how is the embankment of false- hood broken?
He who walks6 in his (i.e. God's) order and pleasure, 0 Kanak! (and) with (whom) it is (thus) written.
1 *HijAl> free from the womb (the same as JJf^T^), fh§= ^PT^> birth, production. Other forms are: 2 The Japu is composed by Baba Nanak himself. The Sikh tradition runs thus: AIAqJ ifl' ^ afrrfZ f*Tlri Tft^ & Tpfe VcTET? 5 TTVrft tfdtf I \Tg\ ft- Guru Nanak had a con- versation with the Siddhs (JogTs) on the mountain Sumeru; there the discourse of the Japu-ji was made. The Japu-ji is composed in so-called lf©fft (ladder), verses of unequal length, within which the rhyme may vary.
3 Man! Singh comments on this: nftfe 7> 3"@ ^TT^ W5 *Wl tT@ -HJ|d JUfT 3"@ >J7TH: when there was as yet no beginning of the world, Brahm was true (existing); when the world was made, then also Brahm was true.
4 "Ulftoftj etc. There are said to be fourteen cities, seven celestial and seven sub-terrestrial ones = the whole universe. fcJAcSI = fcJ&cM > v.a. to bind together (into a bundle).
0 is a passive form, properly: it is become, not as the Sikhs now explain it: we become.
6 ^3WcM is a verbal adjective, walking.
1 2 JAPU 2—5.
2.
By (his) order are made the forms (of all things), his order (however) cannot be told. By his order are made the living beings, by his order greatness is obtained. By his order are the high and the low, by bis order pain and pleasure are set down. By his order some are pardoned, some are by his order always caused to wander about (in trans- migration).
Every one is under (within) his order, exempt from his order is no one.
0 Nanak! if one understand his order, he will not speak in self-conceit.
3.
One sings his (i.e. God's) power, if one has power (so to do). Another sings (his) liberality, if he knows (bis) sign.1 One sings his beautiful qualities and greatnesses. — Another sings a difficult thought of science. One sings: having made the body he reduces it to ashes. Another sings: having taken life he gives it again. ' One sings: he is known (manifest), (but) seen afar off. Another sings: being present he sees in the presence.
There is no end of sayings and tellings. The story, story is told by crores, crores, crores.2 He (i.e. God) goes on giving, they taking become tired. For ages and ages they go on eating. The Lord goes on executing his order. 0 Nanak! he expands unconcerned.
4.
True is the Lord, of a true name, in language his love is infinite.8 If they speak and ask, he gives, he gives, the Liberal bestows gifts.
What shall again be placed before (him), by means of which his court may be seen?
What speech shall be uttered by the mouth, which having heard he may bestow love?
Reflect at early dawn on the greatness of the true name!
From the destiny comes clothing, from his (favourable) look the gate of salvation. Thus, 0 Nanak! it is known, that he himself is true in all (things).4 5.
He cannot be established, he is not made. He himself is the Supreme Being.6 1 7?t*nH s.m. explained in the commentary by lot, destiny. The sense is apparently, that God may he known from the gifts he is bestowing. But jffan^ may also be referred to the Sansk. fif^HST = fit *t I H ^ > perception: "If he knows the perception (of it), if he is able to perceive itM (i.e. the ^Trf3)- 2 The sense is: God is praised in various ways by innumerable people.
3 An old Sikh commentary gives the following explanation of this dark passage: 7^\% V3?ta?
3 Tregrefe f*T*f3 3TftWT ^fe frTf fFTf nfafo 3Tf ^TCT ^ fef f^f TOTfiT f& GfcJ^ tf> "All the other names of God are uttered in praise; as inside (in the heart) love dwells, so they praise him."
4 Explained by the commentator: SfiJ nnfU *HTfV "He himself does and causes to be done all."
fi fodtlA (fV^*0> an epithet of the Supreme Being, free from any stain or contact with the Maya; pure, light.
JAPU 6—8.
3 By whom he is worshipped, by him honour is obtained. 0 Nanak, if the abode of virtues 1 he praised. If he be praised, heard, if love (to him) be kept in the mind. He2 puts away his pain and brings comfort to his house.
From the mouth of the Guru3 (=Godf is the sound, from the mouth of the Guru is the Veda, in the mouth of fhe Guru it is contained (or absorbed).
The Guru is Isar (Shiva), the Guru is Gorakh (Vishnu), Brahma, the Guru is the mother Parbatl. If I would know, would I not tell? the story cannot be told.
0 Guru! let me know the One! That the one liberal patron of all living beings may not he for- gotten by me! 4 6.
1 bathe at a Tirtha, if I please him; without pleasing him, what shall I do with bathing? As much as I see created, what is obtained without destiny,8 that I may take it?
In (thy) advice are gems, jewels and rubies, if I hear the instruction of the one Guru. 0 Guru! let me know the One, that the one liberal patron of all living beings may not be for- gotten by me!
7.
If (one's) life last the four periods (of the world), or become tenfold more. If he he known in the nine regions (of the earth), and every one go with (him).
If having got a good name he obtain renown and fame in the world. If his (God's) merciful sight do not come upon him, none will ask a word about him.
Having made him a worm amongst worms (in hell) he puts the sin on the sinner.6.
0 Kanak! he who is void of qualities (=God) bestows favour, he grants favour to the virtuous.
Such a one is not seen, who may bestow some favour on him (God).
8.
By having heard (his name) the Siddhs,7 Blrs, Gods and Kaths8 (have been made). By having heard the earth, the white (Bull),9 the sky.
_ By having heard the (seven) insular continents, the (seyen) Lokas, the (seven) Patalas. By having heard, death cannot affect (them).
0 ITanak! (his) worshippers are always happy. By having heard, pain and sins are annihilated.
1 3T^t "ferr?*, " the abode of virtues or of (all) the qualities" is a frequent epithet of the Supreme Being.
3 <JTcJ (or JJra) has in the Granth two meanings; it may denote God, the Supreme Being (^1|<J ZV3), or the Guru (who is always considered as an Avatar or incarnation of the Deity).
4 Said to be the petition of Angad.
5 f%<? oTcPTT > without destiny. in the plural denotes the works of a former birth, and is therefore equivalent to destiny (the state of a man in this life depending on the works of a former birth).
^e The explanation of Man! Singh: sftet tifefz sftz HT3^3TT £*TT5T$ ^ VTVt ffe £ fe*T $Cc^5| " He will be made a worm amongst worms, also the sinners will blame hiin," is false, the subject being the same (God).
? About the Siddhas or perfect ones, see Wilson's Vishnu Purana, p. 227. In ihe Granth Siddh denotes also a Jogi who has attained to supernatural power.
8 JHT-f, the nine Naths or great Gurus of the Jogis.
9 Man! Singh says: qQ& $ "@TTf^ M^3T ^ "The white bull stands, having lifted up the load of the earth." (*sR*T = ^3^).
4 9.
By having heard (his name) Isar (Shiva), Brahma and Indra (have been made). By having heard, they praise with their mouth the mantra.1 By having heard, the skill of Jog (and in) their body the secret (of God).3 By having heard, the Shastras, the Smriti and the Yedas (are obtained).
0 Mnak! (his) worshippers are always bappy. By having heard, pain and sins are annihilated.
By having heard (his name), truth, contentment and (divine) knowledge (is obtained). By having heard, the (merit of the) bathing of the sixty-eight Tirthas.
By having heard and reading, reading (the name) they obtain honour (at the threshold of God). By having heard meditation comes naturally to them.
0 Mnak! (his) worshippers are always bappy. By having beard, pain and sins are annihilated.
By having beard, the songs (stories) of the Avatars3 (have been made). By having heard, (they have become) Shekhs, Pirs and Kings.
By having heard, the blind find the road. By having heard, the unfordable (water or river) (becomes) fordable.4 0 Mnak! (his) worshippers are always bappy. By having beard, pain and sins are annihilated.
The state of him, by whom (the name) is minded,6 cannot be told. If one tells it, he repents of it afterwards.
There is no paper, pen nor writer (to describe it). Sitting they reflect (on him, by whom the name) is minded.
Such' is the name of the Supreme Being. If one mind it, he knows it in his heart.
If one mind (the name), understanding and wisdom is obtained in the heart. If he mind (it), the knowledge of the whole world.
If he mind (it), he is not struck in the face. If he mind (it), he does not go with Yama. Suoh is the name of the Supreme Being. If one mind it, he knows it in bis heart, If he mind (it), he is not hindered on the road. If he mind (it), he becomes manifest with honour.8 1 *rftf *?*6I0<5 "They sing or recite (in his praise) the mantra," i.e the iTJT^ft.
2 Man! Singh says: 37? f^xJ *@7>T 3> V^T^cJ %^ *HlfSWT 9 "int° their body the secret of God has come."
a N]cN = Hindi ^n^pl (Sansk. ^fef^nST)) possessing all qualities, an epithet for an Avatar. J\JQ »- Sansk. *TTO, a song.
5 eft 3Tf3"> a verv short expression. It must be thus constructed; TZjQ $ 3^ sft ^rfST) tne state of the name being minded.
* i.e. at the threshold of God.
5 If he mind (it), he does not anxiously go his way.1 If he mind (it), he has connexion with piety. Such is the name of the Supreme Being. If one mind it, he knows it in his heart.
If he mind (it), he obtains the gate of salvation. If he mind (it), he brings about the salvation of his families.
If be mind (it), be is saved, and saves the disciples of (his) Guru. If he mind it, 0 Nanak! he does not wander about in begging.
Such is the name of the Supreme Being. If one mind it, he knows it in his heart.
The saints (or pious) are chosen, the saints are foremost. The saints obtain honour at the threshold (of God).2 The Guru is the one object of meditation to the saints. The saints are lustrous at the gate of the Xing.
If one tell (it), he may reflect. There is no counting of the works of the Creator. The Dhaul (white bull) is Dharm (religious and civil law), the son of Daya (mercy), by whom the rule of contentment is fixed.3 If one understand this, be becomes truthful (knowing the truth).
How much is the load upon the Dhaul? There is another earth and beyond another, another. Upon him what load is there and under him what power?
The (different) kinds of living beings, the names of the colours; the destiny of all, (in which) the pen (of God) has moved on.
If one know to write this account, how much will be the written account?
How much is (his = God's) power, his beautiful forms? how much his bountifulness? who knows the food (he is bestowing)?
The expansion (of the universe) is made from one tank.4 From this Lakhs of rivers have been made.
1 3pT 7* iJW* The Sikhs explain it in different ways. Man! Singh is altogether silent on this point; hut another old commentary says: IHlSt ^ ^ffe flJ? ifa ^ ^ *J tfTT W57> #faf "©"Iffe tjftf 75T\ft "On the journey onwards there is a very heavy (difficult) road, on which one cannot ascend." But this is rather a Musalman idea. Hffl signifies also (in Sansk. "anxious/' and this seems to be required by the context.
3 The commentaries explain the word "ife in different ways (understanding by it the jive elements, etc.). But it is certain, from other passages of the Granth, that \!pg signifies a holy, pious man.
3 It is not quite clear what is meant hy this. Mani Singh says: x!t&> ^ *T3*T fi ^fSW Vcf 9 VUtt *f^l=f "@M? ^TfWfT & W VZ3i ^g&T § 5 M°l-l\ ft WZ\ *!3"fer «73R!T ff Tf^WTB" "©^ § " The Dhaul is Dharm, the son of Daya, Isar has fixed the rule (line) on contentment. The water is tenfold more than the earth, but it cannot dissolve the earth. He who is content is truthful." The sense seems to be: The earth is supported, not by a white bull, but by a fixed law and the mercy of God, who has ascribed to all limits and bounds.
4 This word (aJ^lG) is explained differently. Maui Singh says, it signifies "@*lfoJT3 (Om); another old commentator says, that o/^|6 is equal to ZS7= four masas: ^SJ" HflWf 1|6<A ^q?" H1*TT VTSt fef WTT Wffc §3" *TTR T Mdrfl tJTH *TT$ sft§ f3*T °l*£\Q TOTT "One masa of wind, one masa of water, one masa of fire, one masa of earth, these four masas were made; a Kavau is one tank of It.5' This best suits the context.
6 What is (thy) power? what (thy) thought? I cannot be sacrificed (to it) one time (i.e. I cannot come up to it).
What is pleasing to thee, that is a good work. Thou, 0 Formless I1 art always in safety.
(There are) innumerable (silent) repetitions (of the name of God), innumerable reverences.
Innumerable worships, innumerable austerities.
Recitations of innumerable books and of the Veda with the mouth.
Innumerable jogs (of those, who) remain secluded in their heart.
Innumerable devotees, reflecting on the comprehension of his qualities.
Innumerable truthful ones, innumerable bountiful ones.
Innumerable heroes, eating iron in the face.2 Innumerable apply continual meditation in silence.
What is (thy) power? what (thy) thought? I cannot be sacrificed (to it) one time. What is pleasing to thee, that is a good work. Thou art always in safety, 0 Formless!
(There are) innumerable fools, stark-blind ones. Innumerable thieves, living on the wages of iniquity.
Innumerable rulers,3 who commit tyranny. Innumerable cut-throats, who commit murder. Innumerable sinners, who commit sin. Innumerable liars, who wander about in falsehood. Innumerable barbarians, who eat dirt. Innumerable calumniators, who put a load on (their) heads. Nanak expresses a low thought.
I cannot be sacrificed one time (i.e. I cannot reach thee).
What is pleasing to thee, that is a good work. Thou art always in safety, 0 Formless!
(There are) innumerable names,* innumerable places. (There are) innumerable, inaccessible, inac- cessible worlds.
Innumerable speak (his praise), bending the head downwards.5 Of letters (consists) the name, of letters the praise (of the name). Of letters (divine) knowledge, songs, the metrical recitals of (his) qualities.
Of letters (consists) writing, speaking, voice.
In letters is the description of destiny.6 By whom these (letters) have been written, upon him it (i.e. destiny) is not.
1 Explained by the commentator: ^jr ^ ^rfvTS ^ " Thou art free from form and colour.*' 2 *jf\T £TbT *TT<J is inverted, for the sake of the rhyme, instead of TIT3" ^tf "iron-eating in the face," an idiomatic expression for — exposing one's face bravely to the iron (in battle).
8 **HTcJ is explained by g~T% rajas; it may be = ^\ (its broken plur. is \^\). But it may also be translated: Innumerable give orders of violence. * Names, i.e. of created beings or things.
6 f+ifdSI<J is adjective, bending the head downwards (and the feet upwards), as some Faqirs do. An old commentator (without name) says: fi|dd*6<iT§ Oly? W "With the head downwards they praise him."
6 *i^\<)\ conjunction, instead of ijfifal fJj-^JT conjunction and separation (of the beings) = destiny.
7 As lie commands, so, so it falls. As much as is created, so much is the name (of it).1 "Without a name there is no place.
"What is (thy) power? what (thy) thought? I cannot be sacrificed one time.
"What is pleasing to thee, that is a good work. Thou art always in safety, 0 Eormless!
If hand, foot, body and trunk become defiled. By washing with water the dust will be removed. If the cloth be polluted by urine. By applying soap it will be washed. If the intellect be defiled with sins. It is washed in the dye of the name (of God). There is no rehearsal of meritorious (or) sinful deeds.2 Having done a deed, (man) puts it down in writing3 and takes it with him (to Tama).
He himself having sown will himself eat (the fruit). 0 Nanak! by order (man) comes and goes.* Tlrthas, austerity, mercy, gifts given: if one obtain (their merit), it is the honour of a sesam-seed. If (the name of God) be heard, minded and loved in the heart: he bathes inwardly (as) at a Tlrtha. All virtues are thine, I have none. Without virtues being practised worship is not made. Be blessed! is the speech of the Brahman. He is pleasing to the True one, (who has) always a desire in (his) heart.B "What is that season, what the time, what the lunar date, what the week-day? What those seasons, what the month, in which the forms have been created?
The time is not found out by the Pandits, though it be written out of a Puran. The time is not found out by the Kazls, though they write out a document from the Koran.
The lunar date, the week-day, the Jog! does not know; the season, the month, nobody (knows).
"When the creator makes the creations, he himself (only) knows. How shall I tell (him)? how shall I praise (him)? how shall I describe (him)? how shall I know (him)?
0 Nanak! from the saying of (others)6 every one says (it), one is more clever than the other. Great is the Lord, of a great name, by whom creation is made. 0 Kanak! if one thinks (anything is made) by himself, he, having gone onwards (to the other world) will not be honoured.7 1 The sense is: every created thing has its name and thereby its own destiny. God alone is Hf^Vf, i.e. not subject to destiny.
2 religious merit by good actions; \fc?\ is the Gen. Plur.
s The Sikh tradition is, that every man writes down (unknowingly) all his acts and deeds, and will present the tablet of them to Dharm-raja (Yama) when dying.
4 He comes and goes, i.e. man is subjected to transmigration by reason of his former (bad) works.
6 The Sikh commentaries do not know what to make of these words. The sense seems to be this: — The Brahman, when asking for a gift, says *fnff*T5 (^f^0> Blessed I As men give gifts willingly when thns addressed by a Brahman, so God is also pleased when there is always desire in the heart to praise him and to ask from him. The following verses are not logically connected with the preceding. Nanak is in the habit of rambling from one thought to another without any attention to logical coherence.
6 *HTtrfe *HT^"; *HTVfe must here he taken as the Ablative Sing. The Sikh commentators, who are all totally unacquainted with the grammar of the old Hindui, pass all such words in deep silence, without giving the least hint.
7 Explained thus by the old commentator: W\ HB\ 7*T V7% one thinks, that as much as a sesam-seed is made by me, he will not obtain honour at the threshold of the creator."
8 There are Lakhs of nether regions in the nether regions, (Lakhs) of heavens in the heavens. Having sought the end, the end, they have become tired, the Vedas say one word.
The books (of the Musalmans) say: (there are) eighteen thousand (worlds), one single hair out of the hairs of a horse.1 If there would be an account (of the works of God), it would be written, (but) the account is destroyed {i.e. impossible). 0 Nanak! he is'called great, he himself knows his own self.
That I may praise (him), so much understanding I have not obtained. Rivers and brooks fall into the ocean, (but the ocean) is not known 2 (by them).
Kings and Sultans with rings, with houses, wealth and property, do not become equal to an ant, if from its mind he (God) is not forgotten.3 There is no end of his praises, in saying (them) there is no end. There is no end of his works, in (his) giving there is no end. There is no end in seeing (his works), no end in hearing (them).
No end is known, what counsel is in (his) mind. No end is known, what his form is. No end nor limit is known.
On account of (not getting) his end, how many lament! His bounds cannot be obtained. This end nobody knows. If much be said, much (more) is (to be said).
Great is the Lord, high his place. Higher than high is his name.
If one be so high, he may know this high one.
So great a one, as he himself is, he himself (only) knows.
0 Nanak! by his favourable look and by destiny the gift (of knowing his name is obtained).
His great benevolence cannot be written. He is a great giver, there is not a bit of greediness (in him). Some warriors ask boundless (things). Some have no consideration nor thought (to ask anything). Some are consumed and broken down by passion. Some having taken (his gifts) deny it. Some fools go on eating. Some are always afflicted by pain and hunger.
This also is thy gift, O bountiful! Imprisonment (and) release is made by (thy) decree. The other (things) no one can tell.
If one having eaten (his gifts) falls into reviling. He will know, how much he will be struck in the face,4 1 The Sikhs are in great trouble about the explanation of these words, and give all possible comments. But the sense is apparently: the eighteen thousand worlds, which the Musalmans assert to have been created, are just as much as a single hair out of the hairs of a horse; i.e. there are innumerable other worlds. W3> s.m* signifies — a constituent part of anything; here, a single hair out of those which constitute the hairs of a horse.
z 7> tI Ic^faffO" "is not known"— must be referred to TT)?^. The other is an adjective (^Pfjs£)> having a sealing-ring, the sign of royalty or power. But the whole verse is without any apparent logical connexion and the Sikh commentators are totally bewildered about it.
3 The sense is: if by an ant (a low creature or man) God is not forgotten, wealthy kings will not be equal to it.
9 He himself knows, himself having given (the gift).
This also some, some say. On whom he bestows his praise and land: he, 0 Nanak! is king of kings.
Invaluable are his qualities, invaluable the occupation (with them). Invaluable those occupied (with them), invaluable the store-rooms.1 Invaluable (those who) come (to them), invaluable (those who) take away (i.e. stores from them). Invaluable (those who) please (him), invaluable (those who) are absorbed (in him).
Invaluable (his) justice, invaluable his court (of justice).
Invaluable (his) balance, invaluable (his) measure.2 Invaluable (his) bountifulness, invaluable the perception (of it).3 Invaluable (his) work, invaluable (his) command.
Any thing more invaluable than invaluable cannot be told.
They go on telling (them),4 telling (them) in devotion. They tell them who read the Vedas and the Puranas.
The learned men tell and explain them. The Brahmas and Indras tell thera. The Gopis and Govind (Krishna) tell them. Isar (Shiva) and the Siddhs tell them. As many as are made Buddhas (sages), tell them. The Devas and Danavas (demons, enemies of the Devas) tell them.
The Gods and NarasB and Munis tell them, having worshipped. Some tell (and some) begin to tell them. Some having told, told them, rise and go off.
So many creatures are made and others (still) he makes. Yet nobody, nobody is able to tell (his qualities).
As great as he pleases, so great he becomes (by self-expansion). 0 iNanak! that True one (=God) knows it.
If some contentious man tell (it): he is written down as a fool above fools.6 What is that gate, what that house, in which sitting he supports all V There are many innumerable musical instruments and sounds; how many are the players?
How many Bags with the Ragiuis are sung and how many are the singers?
To thee sing wind, water, fire, at (thy) door sings Dharm-raja.
The Citraguptas sing (to thee), who write down continually, know and weigh the religious deeds. (To thee) sings Isar (Shiva), Brahma, the Devi; having always remembered (thee) they obtain honour. At thy gate sings Indra with the gods sitting on Indra's throne.
1 ^rMTBfafT a trader occupied in any business. These are the pious disciples, who are called in the Granth 7TW $ ^T"MT?)§; the &ti\6> °r store-houses, are the TTPT, or samts, from whom the name may be obtained.
2 signifies here "measure " and is the same as Trf^TfJTJf, as proved by other passages of the Granth.
3 Compare v. 3.
4 *HTfef3T " *° te'V the qualities or the praises of the name, the greatness of the name.
B Naras, a kind of centaurs, with the limbs of horses and human bodies. — Wilson, Vishnu Purana, p. 42.
5 The Sikh commentaries have totally misunderstood the whole verse.
7 It may also he translated by the second person, "thou supportest,5' as concluded from Sodar (after the Jap-ji), where ^ %3J is found.
2 10 JAPU 28.
(To thee) sing the Siddhs (Jogis) in their deep meditations,1 the Sadhs (devotees) sing (to thee) having reflected.
(To thee) sing the truthful and contented, (to thee) sing the hardy heroes. (To thee) sing the Pandits and Rakhisars (great abstinent men), who read continually with the Yedas (in their hands).
(To thee) sing the fascinating women, who enchant the mind in the heavens, in the mortal world* and in the nether regions.3 (To thee) sing the gems, produced hy thee, with the sixty-eight Tlrthas.
(To thee) sing the heroes very powerful in battle, (to thee) sing the four mines.4 (To thee) sing the (nine) regions, the countries, the worlds,5 which are made and preserved hy thee.
Those sing to thee, who please thee; thy worshippers, steeped (in thee) are full of happiness. Many others, who sing (to thee), do not come to my mind; what can Nanak reflect (judge)?
He, he is always the real Lord, true, of a true name. He is and wilL he, he will not he destroyed, hy whom creation is made.
By whom a Maya (illusive world) of various colours, kinds and sorts is produced. Having made (it), he sees, his own work is, as his greatness is.
What is pleasing to him, that he will do, no order can he given (to him).
He is King, Lord of Kings; Nanak (says): the order (pleasure) of the Lord abides (firmly).
(Who) makes contentment the earring, shame the vessel (bowl) and wallet, (who applies to his body) ashes of meditation. (Who makes) death his patched quilt, his body a virgin, the use of the staff faith.6 He is an Aipanth!,7 (joining) all assemblies; by the heart being overcome the world is overcome. Salutation to him, salutation! Who is first, spotless,8 without beginning, immortal (not killed), having the same dress through all ages.
1 The difference of ftJJ>ff7S and *nj"[fq is thus stated by Patanjali: " Restraint of the body, retention of the mind and meditation exclusively confined to one object, is dhyan; the idea of identification with the object of such meditation, so as if devoid of individual nature, is samadhi" — Visb. Pur. p. 637, note 21.
z ^T?d "the mortal world" (instead of >TT3> Sansk. TpfSf), commonly called the (*n4^fai)» " the world of mortals."
3 "The fascinating women in heaven and on earth are the Apsarasas, who are of two kinds, <Si>GQ<^ (laukik), worldly, who are said to be thirty-four in number, and ^fef^T {daivik), ten in number." — Vish. Pur. p. 150, note 21. "In the regions of Patala, the lovely daughters of the Daityas and Danavas wander about, fascinating the most austere." — Vish. Pur. p. 204.
4 The four mines are: *HUtT (what is born or produced from an egg); *rj<J*H (what is born from a fcetus, Sansk.; O^^rl (produced hy growing out, as plants, trees and some lower animals, Sansk. ^f^^T); *S3tT (Sansk. ^f<^5T), produced from sweat (as lice, etc.).
5 <cd Joil> s.m. — TT3'*{3> Brahma-egg, globe, world; m is first changed to b and then aspirated by the influence of the preceding r.
5 >T3Tf3 sTin signifies here: use of the staff, Sansk. ^M^ijf^F; all the Sikh explanations are wrong. The sense is: be uses faith for the same purposes as he uses his staff.
7 Amongst the twelve divisions of the Jogis there is one called Aipanthis, of whom Man! Singh says: fiSd^d 7jf& <^d^5 TO "They live without enmity with all men."
8 W\ /TlW "not blue," an epithet of the water = spotless, and thence water generally. But here its original signification must be kept fast: spotless. The explanation of the old commentary: af<%7> oTvffaJf irT^t "what is called airilu"? "water," is therefore wrong.
11 (His) food (is divine) knowledge, mercy the cook, in every body sounds (his conch's) sound.1 He himself is the Lord of Lords, wtoose are all the increases and perfections, to the others the enjoyment.2 Union and separation, both works he sets agoing, (his divine) allotment comes into account. Salutation to him, salutation! Who is first, spotless, without beginning, immortal, having the same dress through all ages.
There is one Maya,3 who was delivered of "setting agoing," her three servants are chosen. One is the creator of the world, one the storekeeper, one keeps the court of justice.4 As it is pleasing to him, so he sets agoing, as his order is. He sees, but into their sight he does not come, he is very wonderful.
Salutation to him, salutation! Who is first, spotless, without beginning, having the same dress through all ages.
His seat are the worlds, his storehouses the worlds. Whatever is put down by him (in them), (is put down) once (and for ever). Having made (all things) the creator sees (them). 0 Nanak! the work of the True one is true {i.e. real and lasting).
Salutation to him, salutation I Who is first, spotless, without beginning, immortal, having the same dress through all ages.