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.
96 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.)
97 (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 greedi- ness.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 Brah- man, (2) stealing gold, (3) drinking liquors (H^tTT^), (4) intercourse with the wife of one's Guru, (5) associa- ting 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^ • 13 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.
99 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.
Casting upon them thy own favourable look, thou thyself unitest them (with thyself), 0 Lord!
(9). Whom (thou hast) caused to obey (thy) order: Within them (thou hast) planted the word (of the Guru).
Those lucky women are (thy) intimate friends, who have love with (thee) the husband, 0 Lord! ' (10). Who are pleased with the divine decree: from their heart error is removed.
0 Nanak, such a one is known as the true Guru, who unites every one, Sir!
(11). By meeting with the true Guru those have obtained the fruit (of their former good actions): Who have cleared away from within egotism (individuality).
1 In the best MSS. of the Granth the following two pieces are numbered by themselves, and not among the Astpadis, to which they do not belong. No title is given to either piece; we head them therefore by the first words.
2 fire = f*T3%» the created beings; {jl? firf? WtGcM, to put into (upon) their occupation, to assign to every created being its peculiar work.
3 in*TT ^Id^cM, to let fall or pour out the dice, i.e. to assign the lot to every creature.
4 tJV© may be translated by " Lord " or " Sir" (or brother). In the following verses -rf\G is partly applied to God, partly redundant (applied to a brother = UTTSt)- SIRI BAG, HAH. I., JOGI ANDARE, 12-23.
The pain of (their) foolishness 1 is cut off, destiny has come and settled on their forehead, Sir!
(12). Thy words are nectar.
In the heart of (thy) devotees they are deeply fixed.
By keeping up worship in the heart, comfort (is obtained);2 (on whom) thou bestQwest a favourable look, (him) thou savest, 0 Lord!
(13). The true Guru, heing met with, is known. By the meeting with whom the name is praised.
Without the true Guru it is not obtained; the whole (world), doing (religious) works, has become tired,3 0 Lord!
(14). I have devoted myself to the true Guru.
Who has put me, who was led astray by error, into the (right) way.
If he bestows his own favourable look, he himself unites (with himself), Sir!
(15). Thou art contained in all.
By that creator his own self is hidden.
0 Nanak, he has become manifest to that disciple, to whom the creator has communicated his light, Sir!
(16). By the Lord himself he is cherished. Who has given and made soul and body.
He preserves the honour of his own servant, putting both hands on his forehead, Sir!
(17). All abstinences and cunnings have come to an end. My Lord knows everything.
His glory is laid out manifest, all the world cries: victory! Sir!
(18). My virtues (and) vices he has not taken into account. The Lord has remembered his practice.4 Taking me to his neck he has preserved (me), no hot wind touches (me), Sir!
(19). In my heart and body the Lord is meditated upon. The fruit desired by my heart I have obtained.
Thou art Lord above a king and emperor, JSanak lives reciting silently (thy) name, 0 Lord!
(20). Thou thyself hast created thyself.
Thou hast made another sport (= the world) and shown it.
In all is the perfectly True one; whom he pleases, him he lets know (the truth), Sir!
(21). (Where) he is obtained by the favour of the Guru. There the infatuation of the Maya is brought to an end.
He himself, out of his own mercy, absorbs (with himself), Sir!
(22). (Thou art) the GopTs, the river, the cowherd. Thou thyself hast removed the kine.
By (thy) order the vessels are made, thou thyself having broken (them) makest (them again),5 0 Lord!
(23). Who have fixed their mind on the true Guru.
1 The ^d+lfii or foolishness, coDsists in considering oneself different from the Supreme.
3 The words wfofo ^ftW must be thus constructed: ntefo ^ffcf*H *Tfef (UTT 3 Has become tired, knocked up. The sense is: all their (religious) works have been of no use, the name was not obtained by their works.
4 The sense is: the Lord has remembered that it is his practice ever to forgive.
5 nmf ^fe **<£lfo may also be translated; thou thyself, having prepared (or adorned them), breakest (them).
SIRI HAG, MAH. V., PAI PAE 1-9.
They have brought duality to an end.
A pure light is in those men, they are gone, having adorned their human birth, Sir! (24.) (Thou art) always, always £doing) good works. I (am saying) (thy) praises night and day.
(Thou art) giving gifts without being asked; Nanak says-: remember the True one, Sir!
Sirz Rag; mahala V. I. Pause.
Having fallen at his feet I will conciliate him, Sir!
By the true Guru, the Supreme Spirit, (I am) united, like him there is none other, Sir!
(1). The Lord 1 (is) my dear friend.
(He is) sweeter (to me) than mother and father.
(Sweeter than) sister, brother and all friends; like thee there is none other, 0 Lord!
(2). By thy order Savan 2 has come. I have applied the plough of truth.
I commenced to sow the name in hope; 0 Hari, having made it grow, bestow heaps of corn, OLord!
(3). I, having met with the Guru, know the One. I do not know any other word in my mind.
By Hari I was put into one work; as it pleases (thee), so accomplish it, 0 Lord!
(4). 0 brethren, enjoy yourselves and eat!
I have been invested by the Guru in the court with the mantle.
I have become the master of the village; the five partners were brought bound, Sirs!3 (5). I have come to thy protection. The five are the labourers of my fields.
No one lifts up his shoulder and is remiss, 0 Nanak! by hard labour the village is cultivated, Sir!
(6). I sacrifice and devote myself (to thee). Continually I am meditating on thee.
The desolate heap of ruins is built up, I am a sacrifice to thee, 0 Lord!
(7). I am always meditating on the beloved Hari. I obtain the fruit, I desire in my heart.
All my works are adjusted by him, the hunger of my heart is taken, away by him, Sir!
(8). All (worldly) occupation is given up by me. I serve the true Lord.
The name of Hari, the receptacle of the nine treasures, I have taken and bound in my lap, Sir!
(9). I have obtained the comfort of comforts. The Guru has fixed the word in my heart.
1 TAHITI (='ft^T^')> an epithet of Krishna, the Lord of cows. Arjun was a great worshipper of Krishna: he was his (the God whom he had specially chosen for his worship); his tomb at Lahore is still covered with paintings exhibiting the feats of Krishna.
2 Savan = July-August (the rainy month in the Panjab).
3 The master of the village, the master of the heart. The five partners are explained by: SfW> ^» *fcr» nfvhrre.
SIRI RAG, MAH. V., PAI PAE, 10-21.
By the true Guru, the Supreme Spirit, it was shown (to me), having put his hand on my fore- head, Sir!
(10). I have built a true Dharmsala.
I obtain the instruction of the Guru, having searehed (for it).
I wash the feet (of the Guru), I swing the Pankha, bowing and bowing to him I cling to his feet, Sir!
(11). Having beard (his) words (I) came to the Guru.
The name, alms-giving, bathing was enjoined (by the Guru).
The whole world was saved, 0 Nanak, having ascended the true boat, Sir!
(12). The whole creation serves (him) day and night, Sir! Give ear and hear my supplication,1 Sir!
I have seeu and accurately examined all: he himself, being pleased, has released (saved) it (the creation), Sir!
(13). Now the order of the kind (Hari) has been given. No one is troubling the other.
All (the world) has settled in happiness, this rule of mildness has set in, Sir!
(14). Softly and lightly nectar is raining.
I speak, what I am caused to speak by the Lord.
I have put much trust in thee, thou thyself wilt accept me, 0 Lord!
(15). The hunger of thy devotees is always thy own.
0 Hari, (thou art) fulfilling my desires!
Give me a sight of thee, 0 giver of comfort, take and put me to thy neck, 0 Lord!
(16). Like thee none other is found.
Thou art in the earth, the heavens and in the nether regions.
Thou art contained in every place; Nanak (says); thou art the true support of (thy) devotees, 0 Lord!
(17). I am the brave combatant of the Lord.
Having met with the Guru the back-part of my turban stands high up.
All the (world) has been assembled for the wrestling; God himself, being seated, looks on, Sir!
(18). The mouths of the drums and kettledrums sound. The wrestlers have descended and take their rounds.
Eive young men were killed (by me); the Guru, rejoicing, tapped me, Sir!
(19). All have come together.
They will go home, having changed the road.2 The disciples are gone, having got the advantage, the fleshly-minded are gone, having lost their capital, Sir!
(20). Thou art without colours and signs. Thou, 0 Hari, art seen present and manifest.
Having heard, having heard, they are meditating on thee; thy devotees are attached to thee, 0 ocean of qualities!
(21). I am constantly the servant of the Deity. The Guru has cut my rope.
1 shall not again dance in wrestling. Nanak has sought and found the fit time, Sir!
1 i.e. my word.
2 ^TZ I fk*Hl =?JT£?c£Tf2f J final o is an alliteration, for the sake of the rhyme.
SIRI RAG, MAH. I., PAHARE I.
Ora! By the favour of the true Guru!
(1). In the first watch of the night, 0 friend merchant, he (= man) has fallen into the womb2 by order (of God).
He performs within austerity, the face being turned upwards, 0 friend merchant, and supplication to the Lord.
He makes supplication to the Lord, being given to meditation and devout absorption, the face being directed upwards. ' Without decency (= naked) he has come into the Kali-yug, and will go again naked.
As the pen (of God) has flown (= written) on the forehead, such (a lot) the creatures will obtain.
Nanak says: in the first watch man has fallen into the womb.3 (2) In the second watch of the night, 0 friend merchant, meditation has been forgotten.
Prom hand to hand he is fondly passed,4 0 friend merchant, as Kan (= Krishna) in the house of Jasuda.5 The child is fondly passed (danced) from hand to hand, the mother says: My son! know, 0 my thoughtless foolish heart, at the end nothing will be thine. Thon doest not know him,-by whom creation was made; form (= conceive) in thy mind divine knowledge!
Nanak says: in the second watch meditation is forgotten by man.
(3). In the third watch of the night, 0 friend merchant, his mind is intent on wealth and youth. He does not remember the name of Hari, 0 friend merchant, by which the bound one is released. Man does not remember the name of Hari, he is confused and (engaged) with the Maya.
He is enamoured of property, drunk by youth, uselessly his human birth is lost.
He has not carried on traffic with religion, he has done no (good) works, 0 friend!
Kanak says: in the third watch the thought of man (is directed) towards wealth and youth.
(4). In the fourth watch, of the night, 0 friend merchant, the reaper has come (and reaped) the field.
When he is seized and marched off by Yama, no one has undergone a change of mind.6 No one has undergone a change of mind, when he is seized and marched off by Tama. A false weeping is made round about him, in a moment he has become a stranger. That thing he has obtained, on which he had bestowed his affection. Nanak says: in the fourth watch the field of man is reaped by the reaper.
1 The following pieces bear the superscription "panaris," watches, for reasons apparent from the con- tents. These verses are addressed to a vanjara mitr, which the Sikhs take for a proper name, but it is perhaps more simple to take it for an appellative.
3 The Hindus fancy that the foetus in the womb is meditating on Brahm.
4 Literally: he is caused to dance.
5, the wife of Nanda, in whose house Krishna was brought up.
6 §3" = a changed state, change of mind; man dies as he lived.
SIRI RAG, MAH. f., PAHARE II.
Sirt Rag; mahald I. II.
(1). In the first watch of the night, 0 friend merchant, the child is of a thoughtless mind.
It drinks milk, it is caused to play, 0 friend merchant, mother and father are in love with their son.
Mother and father have great love to their son, all are under the infatuation of the Maya. By copulation1 (of the parents) he came (into the world), he has earned his deeds, he does the work, which he has to do.
Without the name of Earn final emancipation is not obtained, he is drowned in the love of duality. Nanak says: man will he released (==saved) in the first watch by keeping Hari in his mind.
(2). In the second watch of the night, 0 friend merchant, (his) mind is filled with full youth.3 Day and night he is given to lust, 0 friend merchant, the blind one has not the name in his mind. The name of Earn is not in his heart, he considers other (things) as sweet pleasures.
(Who have) no divine knowledge, no meditation, virtue nor continence; they are false and, being born, they will die (again).
Not by a Tirtha, nor fasting, nor purity and abstinence, nor good works, religious practices and worship.3 0 TTanak, by love and devotion salvation (is obtained), by another (work) duality is diffused (in the mind).4 (3). In the third watch of the night, 0 friend merchant, the geese have come and alighted on the pond.5 Youth decreases, old age gets the upper hand, 0 friend merchant, life diminishes, the days go. At the end thou wilt repent, 0 blind one, when thou art seized and carried off by Yama. Thou hast made all thy own, in a moment it has become the property of another. Wisdom is abandoned (by thee), cunning is gone, having practised vices thou wilt repent. Nanak says: 0 man, in the third watch remember the Lord, directing (thy) thoughts (on him)!
(4). In the fourth watch of the night, 0 friend merchant, he (man) has become old, (his) body emaciated.
Blind in his eyes he does not see, 0 friend merchant, with his ears he does not hear a word. He is blind in his eyes, his tongue has no taste, his power and strength have come to a stand-still. There are no virtues in him, how should he obtain comfort, the fleshly-minded one is coming and going. The straw has ripened, being emaciated it breaks and is destroyed; having come he goes, what is his trust?
Nanak says: 0 man, in the fourth watch become acquainted with the word proceeding from the month of the Guru!
(5). The end of those breaths has come, 0 friend merchant, a burning fever is on the shoulder. Not a bit of virtue is contained (in them), having collected vices they will take them (with themselves).
1 But *?r|fdT may also be translated by: "destiny," "fate."
2 is here adjective (Sansk. replete, full of); his mind is filled (= intoxicated) with full youth.
3 Supply: salvation i3 obtained. There is no verb nor subject in these verses, and the translation can only be made according to conjecture, as not even any case-relation is pointed out.
4 The words ^ftpjT f<PHT^ ^RT might also be translated: the other (he who is given to the practices) duality permeates.
5 The sense of this allusion is: the hairs of men have become white, the geese being white. JfJ, pond, lake = body.
SIRI RAG, MAH. IV., PA HARE I. (III.)
» He who goes having collected virtues will not be struck in the face, he will not be born (and) die (again).
Yama with the net of death will qpt be able to overpower him; by love, devotion and fear (of God) he is saved.
With honour he goes (to the threshold of Hari), he is easily absorbed, all pains he removes. iNanak says: a man (who has become) a disciple, will be emancipated, from the True one he will receive honour. • Sir! Rag; mahala IV.1 I. III.
(1). In the first watch of the night, 0 friend merchant, he (man) is placed in the belly by Hari. He meditates on Hari, he utters Hari, 0 friend merchant, he remembers the name of Hari, Hari. He silently mutters the name of Hari, Hari, he adores (him), muttering in the fire (of the womb) Hari, he lives.
Hari, he lives.
He is born into the world, he is applied to the mouth {i.e. kissed), father and mother have become happy.
Think.of him, 0 man, whose property thou art, reflecting in thy heart on the word proceeding from the mouth of the Guru.
Nahak says: in the first watch man silently mutters Hari, (who) bestows mercy (on him).
(2). In the second watch of the night, 0 friend merchant, (his) mind is bent on duality.
Mother and father, pressing him to their cheek, nourish him, 0 friend merchant, saying: mine, mine (thou art).
Mother and father always press him to their cheek, they think in their heart: Having got (from us food) he will (again) feed (us).
Him, who gives, he does not know, the fool clings to the gift.
Some one, who becomes a disciple, reflects, he reflects in his mind on Hari, directing his thoughts on him.
Nanak says: in the second watch, 0 man, this one death will never devour.
(3). In the third watch of the night, 0 friend merchant, his mind is occupied with care and trouble. Of wealth he thinks, wealth he collects, 0 friend merchant, the name of Hari, Hari he does not remember.