5 The Sikh Granthis explain *)uqi by water and as an adjective signifying deep. But we cannot detect any etymology for either meaniug. Iju qi is apparently an adjective signifying: containing a hundred cubits (TTfcf); JR£T35 is very likely the Sansk. ^V^fT^T water. This explanation would suit very well the context.
6 The form of existence, a creature goes through, before its absorption into the Supreme (*Tc?f3), is called the sportf frolics of Hari. Hari has his sport in or with the creature.
SIRI RAG, VAR IX.
Is called with honour to the court and palace.
0 Nanak, hy destiny this wisdom is obtained.
By the favour of the Guru she is absorbed in the True one.
SM II.
0 fleshly-minded one, destitute of the name, be not led astray, having seen the colour of the saffron-flower!
Its colour (lasts) only a few days, its value is nothing.
The fools and blockheads, who cling to another (but Hari), are consumed and die. Having fallen like worms into ordure, they are again and again consumed.
0 Nanak, those, who are attached to the name, are joyful by the natural good disposition of the Guru.
From the devotees the colour does not go off, easily they remain absorbed.
Pauri.
The whole creation ' is produced by thee, by thyself the daily bread is prepared. Some eat practising fraud and deceit, falsehood and lies are emitted from their mouth. What is pleasing to thee, that thou dost, by thyself they are applied to that work. Some he has instructed 1 in truth, to them he has given inexhaustible store-rooms. Who eat, thinking of Hari, to them it is profitable, the hand of the thoughtless ( = who do not think of him) is beaten.
IX.
Slok I.; mahala III.
Beading and reading the Pandit explains the Veda, (but) the infatuation of the Maya lulls him to sleep.
By reason of second love (duality) the name of Hari is forgotten, the foolish heart incurs punishment. He never thinks of him, who has given soul and body, who prepares and gives the daily bread. The noose of Yama is not cut off (his) neck, again and again he comes and goes. The blind fleshly-minded one does not see anything, he earns what is written before (for him). By a full (perfect) destiny the true Guru is found, the comfort- giving name comes and dwells in the heart.
Comfort he (i.e. the disciple) enjoys, comfort he puts on (as clothes), in comfort, comfort he passes his time.
May not that name be forgotten by Nanak2 from his mind, by which he obtains lustre at the true gate!
Slok II.; mahala III.
By serving the true Guru comfort is obtained, the true name, the vessel of (all) qualities. (Who) has known his own self by the instruction of the Guru, (to him) the name of Eama is manifest.
He is acquiring the perfectly True one, greatness is with the great.
Soul and body, all is his; offer praise and supplication (to him)!
Who is praising him by the true word (of the Guru), he dwells in full comfort.
1 The subject is here changed at once; he is = Hari.
2 Nanak might also be taken as Vocative, and then the translation would be: may not (by the disciple) that name be forgotten, etc.!
SIRI RAG, VAR X. XL (Though) in the heart be silent repetition (of the Vedas, etc.), austerity and continence, he has lived in misery without the name (of Hari).
Prom the instruction of the Guru the name is obtained, the fleshly-minded one is ruined by spiritual blindness.
As it pleases thee, so keep me! Nanak is thy slave.
Paurl.
Every one is thine, thou art every one's, thou art the capital stock of all. All are begging from thee, continually making supplication.
To whom thou givest, he obtains everything; from some thou art far, to some (thou art) near. Without thee there is no place, from which (anything) might be asked; may some one ascertain this in his mind!
All are praising thee, at (thy) gate thou makest manifest the disciples.
X.
Slok I.; mahald III.
The Pandit, reading and reading cries aloud, (but in him is) the infatuation of the Maya and love (to her).
In his heart he does not know Brahm, in his mind he is foolish and ignorant.
In duality (other love) he instructs the world, he does not understand the (right) consideration,1 Uselessly his human birth is wasted, having died he is born again and again.
Sidle II.; mahald III.
By whom the true Guru is served, by them the name is obtained; (who) reflects, he comprehends (this).
Tranquillity and comfort always dwell in the mind, crying and screaming ceases. (Whose) own self consumes itself, (his) heart becomes pure, (if) he reflect on the words of the Guru. 0 Nanak, those are emancipated, who are attached to the word (of the Guru), on account of (their) love to Hari.
Paurl.
The service of Hari is fruitful, the disciple he ( — Hari) receives.
To whom Hari is pleasing, with him the Guru falls in, he meditates on the name of Hari. From the word of the Guru Hari is obtained, Hari brings him (= the disciple) across. By the obstinacy of his mind no one has obtained him, go and ask the Yedas! 0 INanak, he performs the service of Hari, whom Hari puts into (it).2 XI.
Slok I.; mahald III.
0 Nanak, he is a hero and great warrior, who has destroyed from within wicked egotism. The disciple, praising the name, has adorned his human birth.
He himself has always become emancipated and all his family (too) is saved (by him). They obtain honour at the true gate, (to whom) the name is dear.
1 The sense is: he does not know nor comprehend that there is (properly) no dutriity.
2 f^PR UfcJ S5Tftr; S*TfS be puts into it, i.e. the service; W\f2 «s part. p. conj. of 3nQ<ai.
SIRI RAG, VAR XII.
The fleshly-minded one dies in egotism, his death is spoiled.1 In all his (= Hari's) order is current, what will the helpless creature do? Clinging to another the Lord is fojigotten (by him) from his own self (= mind). 0 Nanak, without the name all is pain, comfort is forgotten!
Slofc II.; mahala III.
(In whom) by the perfect Guru the name is made firm, from their heart doubt is removed. The name of Kama, the praise of Hari is sung (by them), light is made and the road is shown (to them).
Having destroyed egotism devout meditation on the One has sprung up, in (their) heart the name is fixed.
The disciple of the Guru Yama cannot overpower, he is absorbed in the true name. In all the creator himself is abiding, who pleases (to him), he is put into (his) name. If humble Nanak takes the name, then he lives, without the name he dies in a moment.2 Pauri.
"Who is admitted' to the court of Hari, is admitted to all courts. "Where he goes, there he is honoured, by seeing his face every sinner is saved. Within him is the treasure of the name, by the name he is much exalted.3 The name should be worshipped, the name should be minded, by the name all sins are removed. By whom the name is meditated upon with one mind and one thought, they remain firm in the world.
XII.
Slok I.; mahala III. The self-deity * is worshipped by the innate good disposition of the Guru.
"When the spirit becomes conscious of the Spirit (within),5 then intimacy (intercourse) in the house (= body) takes place (between the two).
The spirit becomes immovable and does naturally not shake by faith in the Guru.
"Without the Guru composure does not come,6 the filth of covetousness does not depart from within.
In (whose) heart the name of Hari dwells one moment, he bathes at all the sixty-eight Tlrthas.7 Filth does not stick to the true one, dirt sticks (to man) by duality.
(The dirt) though washed off, does not go off, if he bathe at the sixty-eight Tlrthas.
The fleshly-minded one does (religious) works out of egotism and earns (from them) all sorts of pains.
0 Nanak, the dirty (= sinful) one becomes then bright, when he is absorbed in the true Guru.
1 *T<J^ f^cJMfW*HT his dying or death is spoiled, damaged; the sense is: by his death he is not absorbed into the Supreme, and his death is therefore not fruitful to him, but a damage.
2 iTlfSW on account of the rhyme (3*TfgnfT)> instead of iffis yUf& or tTT§- 3 "Md^fdW on account of the rhyme: IfdCcd or XTcFSUT (Sansk. T\WK) much exalted; foremost.
4 IKT5rHT God, who is identical with >HT3^n, the spirit or soul of man.
a The sense is: when the spirit gets * knowledge of the spirit ( = the Supreme Spirit), i.e. when man becomes conscious that he himself is the Supreme Spirit.
6 JTTJtT> as explained on p. 94 note 1, composure, ease of mind, which is not acquired without the instruc- tion of the Guru.
7 i.e. it is equal to bathing at all the sixty-eight Tlrthas.
SIRI RAG, VAR XIII.
Slok II.; mahala III. If the fleshly-minded men are admonished, will they ever take it to heart?
The fleshly-minded one though united is not united (with the Supreme),1 he walks as his lot has fallen.
Contemplative devotion and (worldly) activity are the two ways (of men),2 according to the order (of Hari) they (i.e. men) do (their) work.
The disciple destroys his own mind, applying the touchstone of the word (of the Guru) (to it).
Eveu with (his) mind he has a quarrel, even with his mind he holds a Pancayat, even in his mind he is reconciled.
What his heart desires, that he obtains by his love to the true word (of the Guru). The nectar of the name is always enjoyed (by him), the disciple does (good) works. He who fights with others but his (own) mind, will go, having wasted his human birth. The fleshly-minded one is defeated by the obstinacy of his mind, he works falsehood and lies. He who overcomes his mind by the favour of the Guru, applies devout meditation on Hari. 0 Nanak, the follower of the Guru works truth, the fleshly-minded one comes and goes.
Pauri.
Hear, 0 holy men of Hari, 0 brother, the word of Hari, the true Guru!
On whose face and forehead (this) destiny may be from the beginning, that man receives it and keeps it in his heart.
The nectar-like word of Hari is the best and highest, from the word of the Guru it is easily tasted.
By that light is made, the darkness is extinguished, as by the sun the night is dispersed.3 The unseen, the imperceptible, the invisible, the spotless (Supreme) is seen by the eyes of the disciple.
XIII.
Slok I.; mahala III. Those who serve their own Guru, bring their head into account.4 Having removed from within their own self, they continually apply deep meditation on the True one.
Who have not served the true Guru, they have uselessly wasted their human birth. 0 Nanak, what is pleasing to him {i.e. Hari), that he does, nothing can be said.
Slok II.; mahala III. The (human) mind is encircled by passions and does the work of (its) passions. The ignorant, who worship in second love (or duality), are punished at the threshold (of Hari). Though the self-deity be worshipped, without the true Guru understanding is not obtained.5 Silent recitation, austerity, continence — (this) is the will of the true Guru, by destiny they fall into the lap.
0 Nanak, (though) they perform service (to him and make) reflection — he who pleases Hari, is accepted.
1 The sense is: though one attempt to unite him with the Supreme, he is not united, he does not blend with.
2 fe><£ (=^RT) contemplation, meditation (without any regard to the prescribed works) and s.m. (=^nf^fT) busy, stirring or running, worldly, active life, corresponding to fM^flT and H jprl respectively.
a Qdltft* on account of the rhyme (^Ttft) = fetPft- 4 S^f tt'lQat to bring into account, i.e. before Hari, to make worthy,- acceptable.
5 VTfe=tf£or V%.
SIRI RAG, VAR XIV.
Pauri.
Mutter the name of Hari, Hari, 0 my heart, by which always, day and night, comfort is brought about. Mutter the name of Hari, Hari, Oiany heart, by the remembrance of which all sins and vices go off.1 Mutter the name of Hari, Hari, 0 my heart, by which poverty and all pain of hunger cease. Mutter the name of Hari, 0 my heart, the disciples show (bestow) their love with (their) mouth. On which mouth the lot is written from the beginning by the true Hari, by that mouth he (Hari) causes the name to be recited.
XIY.
Slok I.; mahala III.
Who have not served the true Guru nor reflected on the word (of the Guru). Into (their) heart divine knowledge has not come, they are corpses in the world. The round of the eighty-four lakhs (of forms of existence) is allotted to them, they die and are born (again) and become wretched.
He does service to the true Guru, whom he (Hari) himself causes to do so.
In the true Guru is the treasure of the name, by destiny it is obtained.
Who are attached to the true word of the Guru, by them always true meditation is made.
0 Nanak, whom he unites (with himself), he is not separated (again), he is easily absorbed (in him).
Slok II.; mahala III.
He is a worshipper of Bhagavan, who knows Bhagavan.
(Who) by the favour of the Guru knows his own self.
(Who) restrains (his) running (mind) and brings (it) into one house.
(Who) whilst living dies and praises the name.
Such a worshipper of Bhagavan will become very great.
0 Nanak, he is (or will be) absorbed in the True one.
Slok III.; mahala III.
He is called a BhagautI, (but) in his heart is hypocrisy. By hypocrisy he never obtains the Supreme Brahm. Who calumniates another, heaps up filth within (himself).
Though he wash off the dirt on the outside, the defilement of the mind does not go off. He disputes with the society of the saints.
Day by day he is afflicted and absorbed in second love (= duality). He does not remember the name of Hari, (but) does much work. What is written before, that cannot be effaced.
0 Nanak, without the true Guru being served be does not obtain final emancipation.
Pauri.
By whom the true Guru is meditated upon, they do not sleep in distress (fretting).2 By whom the true Guru is meditated upon, they are fully satiated.
1 j\ similarly the following ^ftT rTf^^*^ TfTT^> w\ \ 3\ = *>*\ l3 > ^TVTTt = tTVT^ (honorific plural, referred to Hari). When the first rhyme (TT3^) is once put down, the following final nouns are often violently pressed into it, though they become thereby quite disfigured and unintelligible.
2 The words 5?faA*l<£lJl must thus be divided: ^ srfW ^ H^TCft; <H<Slvft = J?^ftT (rhyming with the following nfUnxft)* they do not sleeP in distress or fretting; of?fAl, u.w. to be distressed, to fret, SindM ^FglJ or Sfi£X!r. I* would lead me too far, to refute all the false interpretations of the Sikh Granthis, which they put on this passage, 16 SIRI RAG, VAR XV. XVI.
By whom the true Guru is meditated upon, they are not afraid of Yam a. To whom Hari has become merciful, they fall down at the feet of the true Guru. > Their faces are bright here and there, dressed (in a dress of honour) they go to the court of Hari.
XV.
Slok I.; mahala II. The head, that does not bow down to the Lord, should be thrown down. The chest, in which there are no pangs of love (to Hari), burn that!
Slok II.; mahala V.
From the beginning, 0 Mnak, I have gone astray; again and again I was born and died. Mistaking it for musk, I fell into a stinking puddle.
Pauri.
The name of that Hari should be meditated upon, 0 my heart, who executes his order above all. The name of that Hari should be silently recited, 0 my heart, who at the end-time releases (from individual existence).
The name of that Hari should be silently recited, 0 my heart, who removes the thirst of the heart and all hunger.
Those disciples are very fortunate, by whom the name is silently repeated; all their wicked slanderers fall down at their feet.
0 Kanak, adore the name! by the name all are brought before thee and caused to bow down (to thee)!
XVI.
Slok I.; mahala III.
The ugly, ill-tempered (woman), of a false and lying heart, makes disguises.
She does not walk after the will of her husband, the ignorant (woman) commands.
She who walks after the will of the Guru, is putting a stop to all pains.
What is written, cannot be effaced, what is written from the beginning by the creator.
She entrusts soul and body to her husband, (who) puts her affection on the word (of the Guru).
"Without the name he (Hari) is not obtained by any one, see and reflect in (thy) heart!
Nanak (says): She is beautiful and endowed with graces, who is enjoyed by the creator.
Slok II.; mahala III.
The infatuation of the Maya is darkness, neither this nor that side of it (== the world) is seen. The fleshly-minded are ignorant and fall into great pain, they are drowned, having forgotten the name of Hari.
Having risen early they do much work, (but their) affection is in duality. Those who serve their own Guru, cross the water of existence.
0 Nanak, the disciples are absorbed in the True one, by keeping the true name in their breast.
Pauri.
Hari is omnipresent in water, earth and on the surface of the earth, there is none other. Hari himself being seated administers justice, all false ones he beats and casts out.1 1 for the sake of the rhyme (^fg), instead of sir! RAG, VAR XVII. XVIII.
To the true (righteous) he gives greatness (honour), by Hari equity is practised. All praise Hari, by whom the poor and helpless are protected. The righteous axe applauded by hi«a and the sinners punished.
XVIL Slok I.; mahala III.
The self-willed, dirty woman has evil-boding qualities and is a bad woman.
She has given up her own beloved (= husband) in her house and is in love with another man.
Her thirst never ceases, she cries out for water.
0 Nanak, without the name she is deformed and ugly and abandoned by (her) husband.
SIoJc II.; mahala III.
She who is attached to the word (of the Guru), is a happy, married woman by (her) love and affec- tion to the Guru.
Her own husband she always delights by true love and affection. She is a very beautiful, handsome and graceful woman.
0 Nanak, by the name she is a happy married woman and united (with himself) by him, who is uniting.
Pauri.
0 Hari, all praise thee, by whom the ensnared are loosened. 0 Hari, all bow down to thee, by whom they are preserved from sin. 0 Hari, thou art the hope of the lowly, thou, 0 Hari, art stronger than the strong! The proud are beaten and caused to bow down by Hari, the foolish self-willed (men) are subjected (by him).
Hari gives greatness to the devotees, to the poor and helpless.
XYIII. Slok I.
Who walks after the will of the true Guru, his greatness will be great. In whose heart the high name of Hari dwells, him nobody can annihilate. On whom he bestows his own mercy, he obtains it (the name) by destiny..
Nanak (says): the causality is in the power of the creator; some disciple comprehends (the truth).
Slok II.
0 Mnak, by whom the name of Hari is adored, they are daily (engaged) in a continual meditation on Hari.
The Maya is the servant of the Lord, (therefore) she does work before them.2 By the perfect (every thing)3 is made perfect, by his order he is settling (it).
Those who have comprehended (this) by the favour of the Guru, have obtained the gate of salvation. The fleshly-minded do not know his order, the executioners of Tama (therefore) kill (them). All disciples, who adore him (Hari), cross the water of existence, the world. All their vices are blotted out by virtues, the Guru himself is pardoning (them).
3 f3T75 *H3t 3"HT% 3T<J» she (the Maya) does work (= is doing service) in the presence of the disciples or devotees; the Maya must be their servant.
3 There is no hint whatever to be gathered from the context to what If^T 3fcF i5>fe'WT is to be referred.
SIRI RAG, VAR XIX. XX.
Pauri.
Hari has a thorough, knowledge of his devotees, Hari knows everything. Like Hari none is knowing, Hari reflects on the religious merit (of men). Why should grief and anxiety he entertained, as he is not striking in injustice? True is the Lord, true is his justice, the sinful man he is taking away.
0 ye devotees, join your hands and praise him! the devotees he is saving.
XIX.
Slok I.; mahala III.
1 will continually join my own heloved, I will put him in my breast and keep (him) in my heart.
I will always, always praise that Lord, by love and affection to the Guru.
Nanak (says): On whom he bestows a favourable look, her he unites (with himself), that is a happy married woman.
Slok II.; mahala III.
By the service of the Guru Hari is obtained (by them), on whom he bestows his favourable look. (By whom) the name of Hari is mediated upon, they have become Gods from men.1 Having destroyed their egotism (individuality) they are united by him (with himself), by the word of the Guru they are saved.
0 Nanak, they are easily absorbed by him, (if) Hari bestow his own mercy (on them).
Pauri.
Hari has shown his greatness, causing his own worship to be made.
He himself makes apprehension (ascertainment) of himself, he himself has set up (his) service. To his worshippers he gives joy, he has seated them firm iu (his) house.
He does not give a firm standing to the sinners, gathering them he marches them off to the horrible hell.
Hari bestows love on his worshippers, sidiugwith them he saves them.
XX.
Slok I.; mahala III.
Evil-mindedness is a DumnT,2 cruelty a butcher's wife, she who is occupied with the censure of others is a sweeper's wife, she who is overcome by wrath is a CandaPs wife.
What is effected by the drawing of lines,3 when (these) four are sitting with (thee)?
Truth and abstinence is the (right) drawing of lines, bathing is, if one silently repeat the name.
0 Nanak, in the other world he (will be) the highest, who does not give way4 to sins.
1 From being men they become Gods, deities. The meditation on the name of Hari turns men into Gods.
2 |pj^t> the wife or female of the J)um caste (Muhammadan drummers or musicians), noted for their wickedness and depravity.
3 STcft TOt f°pHT ^fr> literally: What is done by Lines being drawn? ^JH */. a line (a furrow, Sansk. cRM, Pasto j>); the Hindus draw lines round their cooking place, to keep off defilement.
4 The Sikh Granthis explain by wish, desire, but this is only a guess. It is identical with iflft, which is also found in the Granth (Maru, Var II., Slok II.).
SIRI RAG, VAR XXI.
Slok II.; tfiahald I. What is the goose, what is the white heron, on which he looks in mercy? Who pleases him, 0 Nanak, him he transforms from a crow into a goose.
Paurz.
The work, that one wishes to do, should be told to Hari.
He settles the business by the true words of the true Guru.
In the society of the saints is the treasure, nectar is tasted (there).
By the fear-destroying and kind (Lord) (the honour) of his servant is preserved.
0 Nanak, (who) sings the qualities of Hari, (by him) the invisible Lord is seen.
XXI.
Slok I.; mahala III, Soul and body is his, to every one he gives support, Nanak (says): by the disciple the liberal donor is always, always served.
1 am a sacrifice for them, by whom the formless Hari is meditated upon. Their faces are always bright, the whole world pays them reverence, Slok II.; mahala III.
By meeting with the true Guru deflection (from one's former ways) is effected, all the nine treasures (that man now) enjoys.
The eighteen prosperities 1 follow (him), he dwells in his own house, in his own place.
The sounds not beaten (by human hands) are always sounding,2 being absorbed in divine contem- plation3 he deeply meditates on Hari.
Nanak (says): attachment to Hari dwells in the heart of them, on whose forehead it is written from the beginning, Pauri.
I am a musician 4 of Hari, the Lord and master, I have come to the gate of Hari. Hari has heard within (the house) the cry, he has put the musician to his mouth.5 Hari, having called the musician has asked (him): for what purpose hast thou come? "Give continually a gift, 0 merciful Lord, the name of IJari is meditated upon (by me)." The liberal Hari has caused (me) to repeat silently tjie name of Hari, he caused Nanak to be dressed (with a dress of honour).
1 Else eight Siddhis are enumerated, but in the Granth their number is swelled to eighteen.
2 The or unbeaten sounds, are said to sound in the dasva duar as a sign, that the per- sonality is merged in the Supreme, by hearing continually these supernatural sounds (6m I 6m!).
3 0A*rf?5j adj., having lost the consciousness of individual existence and being merged in the Supreme or in divine contemplation. The (s.f.) is the fifth of the modes of human existence, viz.: WT^f?f > WR* ^prf?T> cjO*i> ^pft* In Boehtlingk's and Roth's Sansk. Dictionary this signification of ^^•TC^ is quite overlooked.
4 ^TCt » a class °f Musalmans, who are musicians and beggars in one person.
5 Hftf SnGcM to apply to the mouth, to kiss, to caress.
SIRI RAG. KABIR.
Om! By the favour of the true Guru!
I. SIRI RAG. KABIR. 1 To he sung after the tune: "Ek sttIn."2 I.
The mother thinks, that her son is getting big (growing).
She does not know so much, that day hy day his life-time is getting less.
Saying: "mine," "mine" (thou art), she fondles him excessively, Tarn Rau looking on laughs.
Pause.
Thus the world is misled by thee in error!
How shall it understand, when it is deluded by the Maya?
II.
Kabir says: give up the pleasure of the world, in this society (thou) must certainly die! Mutter him, who is omnipresent, 0 man, (it is) the word of another life,3 in this wise wilt thou cross the ocean of the world.
III.
When it is pleasing to him, then faith springs up. Error and mistake depart from within.
Understanding and knowledge (of the Supreme Being) are produoed, the mind is wakeful. « By the favour of the Guru deep meditation settles in the heart.
Pause II.
In this sooiety (thou wilt) not die.
If thou knowest his order, thou wilt be united with the Lord.
II. SIRI RAG, TRILOCAN.* I.
There is a very great infatuation of the Maya in (thy) mind, 0 man, old age and the fear of death are forgotten (by thee).
Having seen (thy) family thou expandest, like a lotus, thou lookest on another's wife, 0 hypo- critical man!
3 Kabir (see p. 93, note 1), one of the most important reformers of mediaeval India, and at the same time one of the oldest Hindu! writers, is quoted at the end of nearly every Rag, as well as other famous Bhagats, as a witness for the truth of the teaching of the Sikh Gurus. By profession he was a weaver, to which he frequently alludes, He was a pantheist, who equally ridiculed the idolatry of the Pandit and the bigotry of the Mulla, There is still a sect in India, bearing his name (which is by no means fictitious), the so-called Kabir-panthis. — I have been so fortunate as to collect nearly all the works of Kabir, which are still current in India, though some of them appear to be spurious.
2 cf. Sir! Rag, Sabd 29, 3 *H?S3 -hWc^ might also be translated: life not sinking or declining (^ + w\ ff); otherwise *s the formative of *H7S> other.
* Trilocan is said to have beeii a Brahman; who he was, and where he lived, is not known. He is not mentioned by Garcin de Tassy in his Histoire de la Literature Hindoui et Hindoustani. But as far as may be judged from the use of the word *H <iW, he was from the Dakhan, where this God was worshipped.
SIR! RAG. TRILOCAN. KABIR.
Pause.
A messenger has come from the side of Tama.
Before him I cannot ahide. m Is there some, some friend, who will come and say: Join me, 0 my Bithal,1 take (thy) arm and sling it round (me)!
Join me, 0 my dear, release me!
II.
By many, many enjoyments and passions (lusts) he is forgotten (hy thee), 0 man, on the ocean of the world thou hast hecome immortal (in thy eyes).
Carried away hy the Maya (illusion) thou dost not rememher (him), thy human hirth is lost (hy thee), 0 lazy man!
III.
On a difficult, terrihle road thou must go, 0 man, whither sun and moon do not penetrate. The infatuation of the Maya is then forgotten (by thee), when thou hast left behind2 the world.
IV.
To-day he has become manifest in my mind, Dharm-Eau (Tama) has been seen. His strong arms break in pieces (men), before him I cannot abide.
V.
If one gives me instruction, then Narayan is contained (diffused) in tree and grass. 0 Sir, thou thyself knowest every thing! Trilocan says: he is contained (everywhere).
III. SIEI BAG. THE BHAGAT KABIB. I, One is wonderful, hear, 0 Pandit; now nothing can be said.
By whom the Gods, Naras (centaurs), Ganas and Gandharvas are deluded, (by whom) a rope is applied to the three worlds.3 Pause.
The Kingurt of Earn, the king, sounds without being struck.
By his favourable look deep meditation springs up (in the heart) by (its) sound.
1 fcfl<A<Si>, Sansk. f%^"^f, said to be an incarnation of Krishna and much worshipped in tfe^q^ (in the Dakhan), which city he is believed to have visited. Namdev was also a worshipper of "sft"^?. The Sikhs no longer know what is meant by the word "eJVj^j and proffer all sorts of guesses about it.
2 3tft*>{& is a Marathi form (cSrfW^i), another proof that Trilocan was from the Dakhan.
8 ^yjft s.f., a rope, by which cattle are fastened together. God has bound the three worlds with a rope and leads them as he pleases. (Sansk. if^^f a girdle.)
SIRI RAG. THE BHAGAT KABIR. BENI.
II.
The furnace is the skull,1 (under) the horns and funnels 2 a pot of gold is placed. Into this (pot) a very pure stream oozes, the juice is caused to drop on the organ of taste (= the tongue).3 III.
The one incomparable thing, that is made, (is this, that) the breath is made the cup.4 In the three worlds is the Jogi alone; say, who is (their) king?
IV.
By such divine knowledge the Supreme Spirit has become manifest. Kabir says: I am steeped in (his) colour (= identified with him).
All the other world is led astray in error; (my) mind is intoxicated by the elixir of Earn.
IV. SIKI BAG. THE SPEECH OF THE BHAGAT BEKL6 To be sung after the tune: "PahabiI kai." Om! By the favour of the true Guru! I.
0 man, when thou wast in the circle of the womb, thou wast given to meditation and contemplative absorption with the head upwards.
In the mortal body (= womb) (is) no pride of rank, day and night (there is) one thorough absence of ignorance.