(1). By remembering, remembering the Gurdev (his) fears are effaced and removed.
(2). (Who) comes to the asylum of the Supreme Brahm, why should he pine with grief?
(3). By worshipping the feet of the saints and pious all wishes are fulfilled.
e being added for the sake of the rhyme.
RAG MAJH, MAH. V., BARAH MAHA, 1. 2.
(4). In every body abides the One, ia water, land and on the face of the earth, he is fully contained.
(5). (By whom) the remover of sins 4b worshipped, (he is) pure by the dust of the saints.
(6). All release (emancipation) (is made) by the Lord himself, by muttering Hari calmness (coldness) is effected.
(7). By the creator inquiry (examination)1 is made, the wicked died having become powerless.2 Nanak (says): who is attached to the true name, he always sees Hari in his presence.
BAEAH MAHA.3 Majk; mahala V. Ghar IV.
Om / By the favour of the true Guru I (1). Be merciful, 0 Bam, and unite (with thyself) those, who were separated (from thee) by (their former) works and deeds.
In the four quarters, in the ten directions (of the earth) (we) erred about, being worn out (we) have come to the protection of the Lord. • A cow without milk is of no use whatever.
Without water vegetables4 are withering, nothing5 is produced.
If there be no meeting with Hari, the sweetheart, how shall rest be obtained?
In what bouse Hari, the beloved (husband), is not present, that town (and) village is a furnace.
All ornaments, all betel -leaf juices with the body are but poor (ornaments).
She who is destitute of the Lord, the beloved (husband), is (without) friend and sweetheart all (her) lifetime.6 The prayer of Nanak is: be merciful and give (thy) name!
O Lord Hari, join (me) with the Lord, whose dwelling-place is immovable.
(2). If Grovind be adored in the (month) Cet,7 great joy is produced.
By meeting with the holy people he is obtained, by the tongue (his) name is uttered. "Who have obtained their own Lord, they come into his account. Who live one moment without him, the life of (those) men is useless.
In water, land and on the face of the earth he is present throughout, he is contained in the trees.
Into whose mind that Lord does not come, how much shall I count his pain?
By whom that Lord is taken possession of, their lot is propitiated.8 (My) heart is longing for the sight of Hari, Nanak (has) thirst in (his) mind.
That Lord unites (him with himself) in (the month ^of) Cet, who clings to (his) feet.
1 TM1^*?> s-m- inquiry, corrupted from.
2 *J^> P-P- from the Sansk. ^J^l, weak, powerless.
3 The twelve months.
5 TT*f) thing, from = davva = dav = dam (v being changed to m).
6 tTRj contracted from WH> lifetime. t^U^HT must be repeated after ifo *1t1C\, otherwise no sense is to be got out of this verse.
7 %3 (%^) is tne first month of the civil year, commencing about the middle of March. a VtfSJ = HfRJ (v.n.)f on account of the rhyme OHcST).
24 RAG MAJH, MAH. V., BARAH MAHA, 3-6.
(3). How shall in (the month of) Yaisakh1 the women, separated (from their husbands), be patient, whose love is cut off?
Having forgotten Hari, the sweetheart, the husband, it (i.e. the world) has clung to the deceit of the Maya.
Son, wife, property (do not go) with (man), that Hari (alone is) imperishable. Adhering, adhering (to) a false business the whole (world) is dead (by) spiritual blindness. 'Without the name of the One Hari it (i.e. the world) is robbed on the way onwards (to the other "world).
Having forgotten the Deity (man) is ruined; without the Lord there is none other. Who cling to the feet of the beloved, their reputation is pure. (This) is the prayer of Nanak to the Lord: 0 Lord, join (me), let me obtain thee! Then Yaisakh becomes beautiful, when the saints meet with that Hari.
(4). In (the month of) Jeth2 union with Hari should be desired, before whom all bow.
(Who) clings to the skirt of Hari, the sweetheart, (him) he does not hand over bound to any one. Rubies and pearls are the name of the Lord, they cannot be stolen. (With) Narayan are (all) the pleasures, which are grateful to the mind. What Hari wishes, that he does, that very thing the creatures do. Who are made by the Lord his own, they are called happy.
Who, being taken as his own, are united (with him), how should they be separated (from him) and weep?
(By whom) the society of the pious is obtained, they, 0 Nauak, enjoy pleasures.
0 Lord Hari, (the month of) Jeth is delightful to him, on whose forehead (this) lot (is written).
(5). (The month of) Asar3 becomes hot to him, with whom Hari is not* Having forsaken the life of the world, the divine male, the hope of man: He is ruined by duality, on his neck has fallen the noose of Tama. What he sows, that he reaps, what is written on his forehead.
The night is passed, it (i.e. the world) is repenting, it has risen and gone off hopeless. With whom the pious fall in, they are liberated at the threshold. 0 Lord, bestow thy own mercy! (I am) thirsting after thy sight.
0 Lord, without thee there is none other! this is the prayer (=word) of Nanak. (The month of) Asar becomes agreeable to him, in whose heart the feet of Hari dwell.
(6). In (the month of) Savan4 (tbat) woman is excellent (who) has love to the lotus of the foot (of Hari).
(Whose) mind and body is imbued with love to the True one, (her) support is the One name. The pleasure of the world is false, all, that is seen, is ashes.
A drop of the nectar of Hari is delightful, who joins the saints, he (or she) is drinking it. Wood and grass has become green from the Lord, the boundless divine male is powerful. (My) heart is longing to be united with Hari; by destiny he is bestowing it. By whom the Lord has been obtained, to those (female) companions I am always devoted. iNanak (says): 0 Hari, bestow mercy! by means of the word of the Guru (thou art) accom- plishing (me).
(The month of) Savan is pleasant6 to them, on (whose) breast is the necklace of the name of Hari.
6 Most MSS. (and also the lithographed copy of Lahore) read: 4fO |J|c\U but this is senseless, Ic^cCl must be read, though the gender (fem.) is wrong, ±H<^c\ being masc. But as it should rhyme with o?"TO5?t (*JUI^cf|)> it is used here in spite of its being a grammatical blunder.
RAG MaJh, MAH. V., BAEAH MAHA, 7-10.
(7). Those women are led astray by error in (the month of) Bhadu,1 who have bestowed love on another (than Hari).
(Though) a Lakh of ornaments be made (by them), they are of no use. In what day the body will be destroyed, at that time they will call it a corpse, Having seized (man) they march (him) off, the messengers of Tama make no difference with any one.
They stand, having abandoned (him) in a moment, whom he had loved (in his lifetime). (His) hand is twisted, (his) body trembles, from being black he has become white. What he sows, that he will reap, the field of his (own) works.
Nanak has fled to the asylum of the Lord, the Lord is giving (him) (his) feet as a boat (to cross over). They are not thrown into hell in (the month of) Bhadu, who keep fast (their) love to the Gruru.
(8). In (the month of) Asuna love (to Hari) springs up,3 how will a meeting with Hari take place?4 In (my) mind (and) body is great thirst after an interview (with Hari); 0 mother, may some one bring and join (him) to me!
I will eling to the feet of (those) saints, who are assistants of (my) love.
How shall happiness be obtained without the Lord? there is no other place.
By whom the relish of (his) love is tasted, they remain fully satiated.
Having given up their own self they offer up the prayer; 0 Lord, apply (us) to (thy) skirt!
Who is admitted to a meeting by Hari, the husband, she cannot be separated (from him) in any way.
Without the Lord there is no other; Nanak is in the asylum of Hari.
In {the month of) Asu they are dwelling in comfort, (on) whom is the kindness (of) Hari, the king.
(9). Who do (religious) works in (the month of) Katik,5 they are not deserving any blame. Who have strayed away from the Lord, into them all diseases enter.
Who have turned their face away from Ram, they lose their life.6 In a moment all the enjoyments of the Maya have become bitter. No one can make mediation, where shall he weep?
Nothing can be done, the event (=what is to happen) is written from the beginning. By a great destiny (lot) my Lord is obtained, then all separations cease. 0 Lord, preserve Nanak! 0 my Lord, release the prisoner!
(If) in (the month of) Katik the pious people be joined, all sorrows become extinct.
(10). In (the month of) Manghar7 those are beautiful, who are seated with Hari, (their) beloved. How shall I describe the beauty of those, who are united by the Lord (with himself)?
The body and mind of (those) companions, who are with the pious, has flourished with Ram.
Those, who are without the holy people, remain solitary.
Their pain never oeases, they have fallen into the power of Yama.
By whom their own Lord is laid hold of, they are always seen standing.
Gem3, jewels, rubies are with Hari, he is setting (them) on them.
Nanak desires the dust of those who have fallen on the asylum and the gate of the Lord.
Who adore the Lord in the (month of) Manghar, they are not born again, 1 Sansk. HT5[- 2 Sansk. ^rf^f. In Gurmukhi WTO and nf*J are in use.
3 •@im3T> s.nt. dim. (of "@HT\TT> Pers. (jwUl) literally; the rising (of love, etc.), 4 Literally: how, having gone, will it be met (with) Hari?
5 Sansk, ^RTPff^i- 6 f%^3T, loss of birth or life, i.e. their life goes for nothing, is uselessly wasted.
7 In Sansk. ^firT or TT^bHs in SindhI also: *jf%re (Pasto jC*).
RAO MAJH. MAH. V., BARAH MAHA, 11-14.
(11). In (the month of) Pokh 1 cold does not affect (her), (who) has clung to the neck of Hari, (her) Lord. (Her) mind is perforated by the lotus of the foot (of Hari), (there is in her) a desire for an interview (with Hari).
(Her) shelter is Govind Gopal, the king, she serves (her) Lord.2 The world cannot affect (her), having met (with) the pious she sings the excellences (of Hari). From whom she was produced, (with) him she is united; (by) true love she is absorbed (in him). By the Supreme Brahm she is taken by the hand and absorbed (in him), she is not again separated (from him).
I am devoted a hundred thousand times (to her, whose) sweetheart is Hari, the unattainable, the unfathomable one.
I fall on the protection (of those), (says) Nanak, (who have) fallen down at the gate of Narayan. (The month of) Pokh is pleasant (to her, she has) all comforts, on whom the fearless (Hari) bestows (them).
(12). In (the month of) Magh3 make ablution and bathing with the dust of the saints! Having heard the name of Hari meditate (on it), give alms to all!
The filth of the business of life goes off, pride will leave the heart. (Thou) art not deluded by lust; covetousness, the dog, becomes extinct. The world praises those who walk in the true way.
All the religious merit of the sixty-eight Tirthas (is nothing), mercy to the creatures is approved of.
To whom he gives it out of mercy, he is a wise man.
Nanak is a sacrifice for them, who have obtained their own Lord.
They are accounted as pure in.(the month of) Magh, to whom the perfect Guru is kind.
(13). In (the month of) Phalgun4 (she is) acquiring joy, (to whom) Hari, (her) sweetheart, comes and is manifest.5 The saints are the companions of Earn, in mercy they are united (by him with himself). (Her) bed is beautiful, (she enjoys) all comforts, now there is no (longer) a place for pain. (Her) wish is accomplished, (she is) very fortunate, she has got her husband, Hari, the king. Having joined her companions she sings a song of congratulation, she intunes a song of Govind. Like Hari none other is seen; do not compare any one with him! This and that world are adjusted by him, he gives an immovable place.
("Who) is preserved by him from the ocean of the world, he does not run about again in births. The tongue is one, many are the excellences (of Hari) j he crosses, (says) Nanak, who falls down at the feet (of Hari).
In (the month of) Phalgun he should continually be praised, who has not a bit of covetousness!
(14). By whom the name is meditated upon, their works are accomplished.
(By whom) Hari, the perfect Guru, is adored, they are standing6 at the true threshold.
The foot of Hari is the repository of all comforts, (by means of it one) crosses the water of the world.
Devotion with love those have obtained, who do not burn in worldly pursuits.
Falsehoods are gone, duality has tied, they are filled with the (all)-filling True one.
Who are serving the Supreme Brahm, the Lord, they keep in (their) heart the One.
Months, days, muhurtas (forty-eight minutes) are good (to him), on whom he looks favourably.
Nanak asks the gift of meeting with Hari, 0 Hari, bestow mercy (on me)!
0 This verse may also thus be translated: In Phalgun there is acquisition ("©Vrnj^T^T taken as $./.) of joy, Hari, the sweetheart, comes and is manifest. 6 tTBT^MWT- RAG MAJH, MAH. V., DIN RAINI, 1-4.
MAJH; MAHALA V. ♦ BIN EAINI. Om I By the favour of the true Guru!
(1). I serve my own true Guru, I rememher Hari all the days and nights.
Having given up my own self, I fall on (his) asylum, with (my) mouth I speak sweet words.
Unite (with me) the sweetheart and companion, separated (from me) through many "births, 0 Hari!
The creatures, that are separated from Hari, do riot dwell in comfort, 0 sister!
"Without Hari, the beloved, no rest is obtained, I have searched and seen all ways (^possibilities).
I am separated by my own deed, not any one is to be blamed.
Mercifully, 0 Lord, preserve me! nobody else does (this) work.1 0 Hari, without thee (I am) mingled with dust, where shall a word be said? (This is) the prayer of Nanak: may I see Hari, the sweetheart, with (my) eyes!
(2). The petitions of the creatures he hears, Hari is the powerful, boundless (divine) male. In death and life (I) adore (him), (who is) the support of all.
In (my) father-in-law's and in (my) father's house (I belong to) that beloved (husband) whose retinue is great.
(He is) high, unattainable, of unfathomable wisdom, without any end (and) limit. That is service, (which) will please him, (if one) become the dust of the saints. God is a kind protector of the poor, saving the fallen ones.
(Erom) the beginning, (from) the beginning of the Tug, he is protecting (them), true is the name of the. creator.
(His) value nobody knows, nobody is weighing (him).
In heart and body he dwells continually, (says) iNanak, (of whom) no estimate (can be made). "Who (are) serving day (and) night the Lord, to them (I am) always devoted.
(3). The saints always, always adore the donor of all: By whom soul and body are created, who in mercy has given life.3 By means of the word of the Guru (his) pure mantr is worshipped and muttered.
(His) value cannot be told, the Lord is endless.
In whose heart TTarayan dwells, he is called a saint.3 The desires of the creatures are fulfilled, (if) the Lord, the sweetheart, be found.
Nanak lives by muttering Hari, all sins (he is) destroying.
The creature, that does not forget (him) day and night, becomes flourishing.
(4). All the contentions the Lord is bringing to an end, to me, the humble, (he is giving) a place.
1 grasp the shelter of Hari, muttering in (my) heart continually (his) name I live.
0 Lord, bestow thy own mercy (on me), (that) I may repose in the dust of (thy) servants! As thou keepest (me), so I remain, what thou givest, that I put on and eat.
0 Lord, produce (in me)- that effort, (that), having joined the pious, I may sing (thy) praises! No other place is seen, where shall I go to cry?
(Thou art) destroying ignorance, removing darkness, 0 high, unattainable and immeasurable one!* May (my) separated mind be united with Hari! this is the aim of Nanak.
All welfare (I obtain) in that day, (in which) I touch the feet of Hari, the Guru.
1 •l$*S~^H> ^ being merely an alliteration. 2 "fifo, s-f- life as tue sentient principle or motivity.
3 ^ji^, the Supreme God, but also applied to a saint or devotee.
4 nWT^'^WTTM'j without measure.
RAG MAJH, VAR I.
BAG MAJH, VAR I. Mahala I.
To be suug after the tune: Mai KamurTd and Candrahara, the Sohis.1 Otn! the true name is the creator, the divine male. By the favour of the Guru!
I.
Sld/c I.; mahala I.
The Guru is the donor, the house (of the) Guru (is a house of) coolness (— refreshment), the Guru is the lamp in the three worlds.
The boon of immortality, 0 Nanak, happiness is obtained by the mind heing won over (or con- ciliated with him).
Slok II.; mahala I, In (his) first affection2 he sticks to the milk of (his mother's) teat.
In the second (he gets) knowledge of mother (and) father.
In the third (of) brother, brother's wife (and) sister.
In the fourth affection sporting springs up.
In the fifth (there is) running after eating and drinking.
In the sixth he inquires after the caste of women.
In the seventh a household is set up (by him).
In the eighth wrath is indulged in, (the oause of) the destruction of the body.
In the ninth (his hairs become) white, heavy (his) breathing.
In the tenth he is burnt and becomes ashes.
Gone are those songs,3 cries and sighs.
The soul has flown away having inquired after the road.
He has come, gone (and) died — a (mere) name!
Afterwards he calls (to) the platter the crows.4 Nanak (says): the affection of the fleshly-minded one is blind, Without the Guru the world is drowned.
Sloh III.; mahala I, (Up to) ten (years goes) childhood, (with) twenty (years there is) sporting (amorous dalliance), (being a man) of thirty he is called beautiful.
(Being) a man of forty he is in full strength, (being) a man of fifty (his) foot becomes weak, with sixty old age comes on.
(Being) a man of seventy he is weak in understanding, (being) a man of eighty he is no more able to do work.
With ninety he is sitting on a couch, being feeble he does not at all know (anything), I have searched and sought and seen, (says) Nanak, (that) the world is a house of smoke.
1 *J Jl) name of a tribe of Jats.
2 ftRHTC* affection, love; ten kinds of affections of men are mentioned, though they are not applicable to all states, the whole description being too artificial and therefore unnatural.
3 There are many readings: firjft3", Wffc, f*fafl3i it is best to read fry ( = ^) 3^3 or ^fafte; the reading fi}jHs gives no sense.
4 The sense is: when the shraddha is over, in which the nearest relation has offered a platter (made of leaves and filled with fxp^» or rice-balls), he calls the crows to eat up the offering.
RAG MAJH, VAR II.
Pauri, Thou art the creator, the unattainable divine male, by thyself creation is produced. Manifold (is thy) production, of many, many kinds and sorts. Thou knowest (it), by whom they are produced, all is thy sport. Some come, some go off, without the name they die.1 The disciples are deeply tinged with colour, they are steeped in colour, in the colour of Hari. Serve that true pure Spirit, Hari, the divine male, the ordainer (of all things)! Thou thyself, thyself art wise, the great, great divine male.2 Who in heart and mind are meditating on thee, 0 my True one, to them I am devoted.
II.
SIdk I.; mahald I.
The body is created (by him), having put the. soul (into it) (and) preserved, having made harmony (between body and soul).
With his eyes he (=man) sees, with (his) tongue he speaks, with (his) ears he hears.
With (his) feet he walks, with (his) hands he is working, what is given (to him) he puts on and eats.
By whom creation is made, him he does not know, the blind one does blind (works).
When (the vessel of the body) is broken, then it becomes shards, the form cannot (again) be shaped.
Nanak (says): without the Gruru the Lord is not (obtained), without the Lord (one) does not get across.
Sloh II.; mahald II.
"From the part of the donor good things are given," this the fleshly-minded one knows. His intelligence, wisdom and cleverness, how shall it be told and described? Who, sitting within, does the work, he is known in the four corners (of the earth). Who performs religious works, he gets the name of a religious man, by committing sins he is known as a sinner.
Thou thyself, 0 creator, doest all (this) sport, how shall another be mentioned (and) described (as a religious man or a sinner)?
As long as thy light (is in him), so long he is enlightened, in (him) thou speakest; without the luminous (Supreme Being) can any one do anything? show (that), 0 clever one!3 Nanak (says): to the disciple it has become manifest, that Hari alone is clever and wise.
Pauri.
Thou thyself, having produced the world, didst put it into (several) occupations.
Having placed on it the deception of spiritual blindness thou thyself didst put it away (from thee).
Within (it) is the fire of (worldly) thirst, the hungry and thirsty are not satiated.
This world is in doubt (duality), having died it is born (again), it is coming and going.
2 In ^31^, is probably a meaningless alliteration; whenever the Sikhs cannot find a rhyme, they add a meaningless syllable to make it up. But ^dUT" might possibly be the participle present from ^fenTT^T) (I am) praising (thee), the great divine male, only that in this case no subject is hinted at.
- fWHraW on account of the rhyme, instead of fiWT^h similarly the following *Tin3?W^ instead of RAO MAJH, VAE III. IV.
Without the true Guru the spiritual blindness is not broken, all become tired having done works (for the sake of their emancipation).
By means of the instruction of the Guru the name is meditated upon, he ( = man or the disciple) is filled with comfort, when it is pleasing to thee.
He saves his own family, blessed is the mother, who gave birth (to him)!
His beauty and intelligence is brilliant, who has applied his thoughts on Hari.
III.
Sloh I.; mahala II.
(Who is) seeing without eyes, hearing without ears, Walking without feet, working without hands, Speaking without tongue and thus dying, whilst living: (He), (says) Nanak, having known the order (of the Lord), is then united (with) the Lord.
Slok II.; mahala II.
Who is crippled in the legs, lame in his hands and blind, how shall he run and cling to the neck (of the beloved)?
Make feet of fear, hands of faith, eyes of understanding!
Kanak says: thus, 0 clever one! a meeting (with) the sweetheart is brought about.
Pauri.
Always, always thou art the (only) One, by thee another sport is made. Having produced egotism, pride and covetousness thou didst put (them) into the creatures. As it is pleasing to thee, so thou keepest (them), all do what thou causest them to do. On some thou bestowest (this) gift and unitest (them with thee), by thee they are applied to the instruction of the Guru.
Some stand and serve thee,.without the name nothing else pleases (them). Others are employed in work, some are applied to true work.
(Some have) sons, wife, family, some remain uncontaminated (by such tics), who please thee. Those (these latter ones) are inside and outside pure, they are absorbed in the true name.
IV.
Slok I.; mahala I. (If) I make a cavern in a mountain of gold or in water, under the earth.
Or in the earth or in the sky, (if) I remain (the feet turned) upwards and the head downwards. (If) I put on (my) body abundant clothes and wash (them) always, putting (them) off.1 (If) I read aloud the white, red, yellow and black Vedas.2 (If), having become filthy I carry about filth (on my body): (all this is) folly and unsoundness of mind.
Emancipated3 1 become by the name, says Nanak, having reflected on the word of the Guru.
2 These are unusual appellations of the four Vedas. As no further hint is given, it is difficult to say, if these appellations are to be applied to the usual order of the Vedas (Rik, Yajur, Sama, Atharva), or not.
3 AM G, literally: not I, released from individuality (in German: ein nicht-ich).
BAG MAJH, VAE V.
fc Slok II.; mahala I. Having washed his clothes he himself washes his hody and practises continence. The dirt sticking to his heart he doe^ not know, from the outside he washes (himself). The hlind one, hcing led astray, has fallen into the net of Tama. Another's thing (property) he considers as his own and earns pain in egotism. Nanak (says): the egotism (individuality) of the disciple is broken, he meditates on the name of Hari, Hari.
The name he mutters, the name he worships, by the name he enters happiness.
Paurl.
There is conjunction of the hody (with) the soul, (they are) joined in union. By him separation is made, hy whom it is produced.1 The fool is given to enjoyments, (but) all (is) pain. From pleasure diseases arise by committing sin.
From joy, grief (arises), (man) is consumed (by the Supreme) having brought on separation (of the soul from the body).
The fool, making an estimate (of his meritorious actions) raises a quarrel.2 From the hand of the true Guru (comes) the settlement, (by him) the quarrel is brought to an end. What the creator does, that will take place, what is done (moved) (against or without him), does not succeed.
V.
Sloh I.; mahala I.
He speaks falsehood (and) eats carrion. He goes to teach others.
He himself is ruined (and those who are) with (him), he ruins (also). iNanak (says): as such a guide he becomes known.
Sloh II.; mahala IV.
In whose heart the True one is, he praises with his mouth the true name (and) the True one.
He himself is walking in the way of -Hari and puts others into the way of Hari.
If there would be a Tlrtha of fire, then the filth would go off, by bathing in a puddle he makes himself even more dirty.
The Tlrtha is the perfect, true Guru; who meditates daily on the name of Hari, Hari: He himself is released (from material existence) with his family, and giving the name of Hari, Hari, he rescues the whole creation.
Humble Nanak is devoted to him, who himself mutters (the name) and causes others to mutter (it).
Paurl.
Some gather up tuberous roots and eat them, (their) dwelling is in the forest.
Some having put on flesh-coloured clothes wander about as Jogis in renunciation of the world.
(But) within there is much worldly thirst and desire for clothing and food.
Uselessly they waste their life, (they are) neither householders nor living solitary.
Death does not recede from (their) head, threefold is (their) desire.3 1 This sentence is general, without special application.
3 He quarrels with God, as if being treated unjustly.
25 RAG MAJH, VAR VI. VII.
By means of the instruction of the Guru death does not come near, as he {i.e. Yama) is the servant of the servants (of Hari).
(In whose) heart is the true word (of the Guru) and the True one, he is in (his own) house living solitary.
Nanak (says): who serve their own true Guru, they are free from desires.
VI.
Sidle I.; mahald I.
If cloth is stained by blood, the dress becomes defiled.
How shall the mind of them (become) pure, who drink the blood of men?
Nanak (says): take the name of God with a pure heart and mouth!
Other (things) are (only) false shows1 of the world, (which) practises false works.
Sloh II.; mahald I.
When I am not (anything), what shall I say? (when) I am nothing, what may I become?
The story (of) the creature (and) the creator (efficient cause) is told (by me), what has become denied, I wash quickly.
I do not understand myself (anything) and teach the people, such a guide I become.
Nanak (says): (who) being bUnd shows the way, he ruins every one (who is) with (him).
Having gone onwards (to the other world) he is robbed and struck in the face, as such a guide he becomes known.
Paurl.
(Though) thou be reflected upon all the months, seasons, gharis (twenty-four minutes) and muhurtas (forty-eight minutes): No one has obtained thee by means of celebration, 0 true, incomprehensible, boundless one! That learned man is called a fool, who (is given to) covetousness, greediness and egotism. The name is read, the name is comprehended, reflection is made by means of the instruction of the Guru.
By the instruction of the Guru the wealth of the name is acquired, with devotion the store-rooms are filled.
(By whom) the pure name is minded, he is (accepted as) true at the true gate. Whose the soul and body is, (his) inward light is boundless.
Thou alone art the true wholesale-merchant, (all) the other world is (thy) retail-dealer.
VII.
Slok I.; mahald I.
(Make) kindness the mosque, sincerity the prayer-carpet, rectitude (equity) the lawful (food) (according to the) Kuran.2 Modesty circumcision, good conduct fasting, (thus) thou becomest a Musalman. (Good) works the Ka'abah, the true Plr (Guru) the Kalimah, kindness the prayer. (Make) that the rosary, which will please him; iNanak (says): he preserves thy honour.
1 fa,<£l"Hf> Arab. ds^LjO, preface (to a book), generally written in highly ornamental language and embellished with gilding and decorations; a false show or pageantry!
2 So, as the words stand, they give no sense, as no grammatical relation of any kind is indicated, the whole verse being only a cumulus of words, as so often.
BAG MAJH, VAE VIII.
Shlok II.; mahald I.
0 Nanak, a forbidden thing is- (to) that one the swine, to that one the cow.
The Guru (and) Plr then gives his aShent (to him), when he does not eat carrion.
By means of (mere) words one does not go to paradise, he is emancipated by acquiring the True one.
(Though) he put spices into the "forbidden food, it does not become lawful (thereby), Nanak (says): by false words falsehood falls into his lap.
SloJc III.; mahala I. Eive prayers, five times, five names (in) the five.1 The first (is) truth, the second "lawful," the third alms (in the name of) God. The fourth (is) a right intention (and) mind, the fifth praise (and) laud. Having uttered the spell3 of the Kalimah he is called a Musalman.
Nanak (says): As many as are false (Muhammadans), they fall (from) one falsehood into another.
Pauri.
Some are trafficking with exquisite gems, some are dealing in glass. (From) the true Guru, being pleased, treasuries of gems are obtained within (the heart). Without the Guru no one has obtained (them), the blind and false ones, having barked (like dogs), have died.
The fleshly-minded are consumed by duality and die, they do not understand the investigation (of truth).