Without the- One (Supreme Being) there is none other, before whom shall they cry? Some, being poor, always bark, the treasuries3 of some are filled. Without the name there is no other wealth, all the other objects are ashes.
Nanak (says): he himself causes to be done (and) does (everything), he himself by (his) order is arranging (everything).
VIIL Slok I.; mahald I.
To be called a Musalman is difficult, when (one) becomes it, then he may be called a Musalman. Before all,4 having approved of religion, he gives away (his) property (to) the saints.5 Having become firm6 in the way of religion he puts a stop to the gyration of death and life. He obeys the will of the Lord on his head, he minds the creator, he parts with his own self. Then, (says) Nanak, having become kindly affected towards all living creatures he is indeed called a Musalman.
1 No verb is given nor any logical relation indicated.
2 ^cffl signifies also incantation, spell. The Kalimah (A^iS) is used by the Muhammadans as a sort of magical spell.
s ^fpr^T, s.m. Explained by treasury; its etymology is obscure (perhaps derived from C^lir).
4 *H^(*6> »{Qfo can hardly be translated in any other way, as JH"6f?5 cannot be taken for ~5 ^jjoj^mAl; the Sikhs do not know what to make of this word; at any rate it is a barbarous composition, from Jjua*, a polishing instrument and *TT?S = ^7>> having a polishing instrument = saints, who are polishing the heart of men, cleansing it from rust. 6 wrf*W = firm, sound, secure.
RAG MAJH, VAR IX.
Slob II.; mahala IV.
Having removed lust, wrath, falsehood, calumny, having given up the Maya (= illusive world) he puts a stop to egotism.
If, having given up lust and women, he abandons spiritual blindness, then he obtains in the dark- ness him who is free from all darkness (=the Supreme).
Having given up pride and conceit, love to son (and) wife, having given up (worldly) thirst (and) desire he makes deep meditation on Earn.
Nanak (says): in (whose) heart the True one dwells, he is absorbed, by mean3 of the true word (of the Guru) in the name of Hari.
Pauri.
Kings, subjects, chieftains, none will remain, oh!
Shops, bazars will tumble down by (his) order, oh!
Solid, beautiful gates, the fool considers as his own.
Store-rooms filled with wealth (are) empty in one moment.
Horses, chariots, camels, impetuous elephants.
Gardens, property, household goods, whose own are they?
Tents, bedsteads, tapes, tent-walls, satin (whose own are they?).
Nanak (says): the true donor (of all these things) is known1 from (his) power.
IX.
Slok I.; mahala I.
(Though) rivers of sour milk be made, (though) springs of milk and ghi gush forth. (Though) the whole earth become sugar, (that) (my) soul always could enjoy itself. (Though) the mountains become gold (and) silver, studded with diamonds and rubies. Yet (I would) praise thee, the desire of praising (thee) would not cease.
Slolc II.; mahala I.
(If) the fruit of the eighteen loads2 (of trees and plants) should be had, (if) their taste should be exquisite.3 (If) both moon (and) sun should be stopped in their course, (and if) (my) place should become immovable.
Yet (I) would praise thee, the desire of praising (thee) would not cease.
SIoJc III.; mahala I.
Though pain should be inflicted (on my) body by an inauspicious planet (or) by the two (Rahus).4 1 tT3"» Pers- known. All sorts of words are jumbled together in this verse.
z £TTH **reT<J\T> the eighteen loads (supply: ^TOfH, tree, plant in general). It is said, that if of every tree or plant one leaf should be taken, they would make up eighteen loads. — A comprehensive term for all the trees and plants on earth.
3 The word J|df3 I is quite unknown to the Sikh Granthis; but it is apparently the Sindhi *THpft, dissolving, melting. The taste (of the fruit) is melting, i.e. the fruit is so delicate in flavour that it melts in the mouth.
4 cJTTI, tne tvv0 Rahus, i.e. Rahu and Ketu. ^Jvl is said to have been a with the tail of a dragon, whose head was severed by Vishnu. Both head and tail retained their separate existence. The head was made in the planetary system the eighth and the tail the ninth planet, called %?f.
RAG MAJH, VAR X.
RAG MAJH, VAR X.
(Though) the blood-drinking Rajas1 should he put on (my) head and my state should appear thus. Yet (I would) praise thee, the desire of praising (thee) would not cease.
Sick IV.; mahala I.
(If) fire (and) cold should he my clothing, (if) wind should he (my) food.
(If) all the fascinating women of heaven, (says) Nanak, should become my wives.2 Yet (I would) praise thee, the desire of praising (thee) would not cease.
Pauri.
The evil-doer is a goblin, (as) he does not know the Lord.
He is called mad, who does not know his own self.
Bad strife is in the world, by contention it is consumed.
Without the name it is labouring under disease (and) error.
"Who considers both ways as one (and the same),3 he will be accomplished.
"Who talks infidelity, he, having fallen by (his) infidelity (into hell), will burn.
All the world is contained in the true Lord.
At (his) gate and court he is accepted, who parts with his own self.
X.
Sloh I.; mahala I.
He lives, in whose heart That one dwells. Eanak (says): none other lives (in reality). If he lives (without him), (his) honour is gone. All is unlawful, whatever he eats.
(His) pleasure (is) in dominion, (his) pleasure (is) in wealth, steeped in pleasure he dances naked.
Kanak (says): deceived and robbed he goes.
Without the name he loses, when beiDg gone, (his) honour.
Sloh II.; mahala I.
What is the good of eating and dressing: When that True one does not dwell in the heart? What are fruits, ghi, sweet molasses, what flour, what meat? What clothes, what a comfortable bed, (on which) the sport of enjoyment is made? What are armies, what the attendance of mace-bearers,4 (what) the dwelling in great show (and) in palaces?
Nanak (says): without the true name all things pass away.
1 No hint whatever is given as to who the blood-drinking Rajas are.
2 ^TT©"- The Sikh Granthis are utterly at a loss how to explain these words. But r||0 is apparently the Sansk. 5TRTT> wife, Sindhi ^"T- 3 i.e. Hinduism and Islam.
* fNl is traditionally explained by " mace-bearer" t^i+Tl *•/• (from, domestic servants, pages or valets), attendance (on the body). The following word, of which I could get no explanation from the Granthis, I would derive from *HT5 (or *HT^T)> great show or display; this word is now only found in Marathi, but it suits the context very well.
RAG MAJH, VAR XI. XII.
Pauri.
What is in the hand of the pilgrim, (if) the truth be investigated?
Poison is in his hand, he dies, if he tastes it.
The dominion of the True one is known through all ages.
(Who) minds (his) order, he is a chieftain at (his) gate (and in) his court.
By the Lord a work is ordered, (man) is sent (to do it).
(Under) beat of drum the decision (of the Lord) is proclaimed by means of the word (of the Guru) Some have mounted, some stand in readiness.1 By some the loads are bound, some are in a running haste.
XI.
Slok I.; mahala I.
When (the field) is ripe, then it is cut, what remains within the inclosure, is the straw. Like hemp it is bruised, the corn is taken, after the straw is shaken. Having joined the two millstones of the mill they sit down to grind (the corn). Those (grains), which remained at the door (=mouth of the mill), were spared. iNanak (says): I saw a wonderful thing.
Sloh II.; mahala I.
Behold, what is sweet {i.e. the sugar-cane), that is cut down, cut down and bruised it is bound by the leg.
Having placed it within the rollers,2 they punish it squeezing it well. Its juice and marrow is put into an iron pan, it is heated and laments. Also the sediment (thereof) is taken care of, fire is kindled (thereby).
Nanak (says): (on account of its being) sweet it is ill-treated; come and behold it, 0 people!
Pauri.
Some do not think of death, (they have) much hope3 (of living longer).
Having died and died they are continually born (again); it is not in the power of any body.4 In their own mind and thoughts they say: (we are) good.
The fleshly-minded are continually observed by Yama, the King.
The fleshly-minded are untrue to their salt, they are ungrateful.
Being bound they will make salam, (to whom) the Lord had not been pleasing (during their life-time). (By whom) the True one is found, (in whose) mouth (is) the name, (to them) the Lord will be pleasing. They will make salam at (his) throne, what is written (for them) they will obtain.
XII.
Sloh I.; mahala L What does5 deep (water) to a fish, what the ether to a bird? What does cold to a stone, what the married state to a eunuch?
3 *MSfd*HT — ^MS<Jt> on account of the rhyme.
4 7> 7f<PHT = f?*t 7> 3" (i.e. Tjf^), it is not in the band of any one = they cannot help it.
5 i.e. what affects?
RAG MAJH, VAR XIII.
Though sandal-wood preparations be applied to a dog, yet he runs after the bitch.
(Though) a deaf man be instructed and the Smriti be read (to him, he will not hear).
(Though) a blind man be put into tie light and fifty lamps be lighted (to him, he will not see).
(Though) gold be put (before) a herd of cattle, it selects and eats grass.
(Though) iron be put on the anvil and crumble to pieces, it does not become cotton-flake?.
Nanak (says): (though one) tell these peculiarities (to) a fool, it is always lost.
Slok II.; mahald I. (If) bell-metal, gold (and) iron break: By means of fire the blacksmith joins (them) together.1 (If) the husband falls out with (his) wife, By (their) sons reconciliation is effected in the world. (If) the Eaja asks (anything), he is appeased (satisfied) hy giving. The hungry one is appeased, when he eats. Drought is appeased (by) the swelling (of) the rivers (by) rain. A bond (of friendship) (is made) (by) affection and sweet words. The Yedas are reconciled, if one speaks the truth. The dead are appeased, if goodness and honesty be done. In this bond the world goes on.* The fool is appeased by a slap on his mouth. Nanak expresses this thought: By praising (God) a tie (of friendship) is made at the court (of God).
Pauri.
He himself haying created the Maya,3 he himself reflects (on her). Some are false (counterfeit), some are genuine, (coins), he himself is trying (them). The genuine ones are put into the treasury, the false ones are struck off (from the account) and thrown out.
The false ones are thrown down at the true court, before whom will they cry (for justice)? (Those who) run after the true Guru, (do) the best work.
The true Guru makes genuine (coins) from false ones, by means of his word he is accomplishing (them).
At the true threshold they are accepted on account of (their) love and affection to the Guru. How can one make an estimate of those, who are pardoned by the creator himself?
XIII.
Slok I.; mahald I.
Under the earth (are) also the Plrs and Shekhs and Rajas of the world.
(And) more kings go, 0 God!
Thou alone, Thou alone (art abiding).4 1 The sense of the whole Slok depends on 3rfo which signifies a tie, a bond, but must be variously rendered by reconciliation, appeasement, etc., to make it intelligible.
2 The sense is: by such bonds tire world is connected.
3 cT^TcjfZr In tue sense of ±^fd, Sakti, the Maya, the illusive world.
4 The idiom is half Persian and quite barbarous. i?d<fc= Aijj ^9 as Nanak was apparently not aware of the singular and plural in Persian. JJf^J == Pers. ^^\, more.
RAG MAJH, VAR XIII.
Slolc II.; mahala I.
Not the Gods, Titans and Centaurs (are anything).
Not the Siddhs, Sadhiks on earth.
Is there any other?x Thou alone, Thou alone (art existing).
Slok III.; mahala I.
Not the gift-bestowing men (are anything). Not the seven (regions) under the earth. Is there any other? Thou alone, Thou alone (art existing).
Sloh IY.; mahala I.
Not (is) the disk of sun (and) moon (anything). Not the seven insular continents, not water. (Not) fire3 (and) wind; none is stable. Thou alone, Thou alone (art abiding).
Sloh V.; mahala I.
The daily bread is not in anybody's power.3 Our hope4 is the One (Supreme Being). Is there any other? Thou alone, Thou alone (art our hope).
Sloh YL; mahala I.
Eirds have no gold in their purse.5 The tree is hoping for water. Who is giving it? Thou alone, Thou alone.
Sloh VII.; mahala I. Nanak (says): what is written on the forehead, that None can efface.
According to his will6 he puts down and takes away. Thou alone, Thou alone (art abiding).
Paurt.
True is thy order, by the disciple it is known.
The True one is apprehended (by him), having parted with his own self by means of the instruction of the Guru.
1 *KTf3 = Pers* C^-jI; %7 HiJlfd = J^d (JJo. The sentence can only be taken as interrogatory = there is none other.
* yft7> s-f. fire, another assimilation from ^P^.
8 ~RM3 *H1 Pers- T J (but not in use in Persian itself, being rather a barbarous composition after the analogy of (jmj u^^jj) coming to band, used substantively (like yuj L^wjj) in the sense of "power," " ability.'' = fofit, altered on account of the rhyme.
6 Did M » Pers. xj*, a knot in the end of a shawl or cloth, in which money is bound up. 6 af*6l » propensity, will.
RAG MaJh, VAR XIY. XV.
True is thy court, by means of the word1 (of the Guru) it is pointed out. Having reflected oil the true word (of the Guru) he is absorbed in the True one. The self-willed one is always given^io falsehood, by error he is led astray. His dwelling is amongst ordure, no relish is known by him. Without the name he incurs distress, he is coming and going.
Nanak (says): he himself examines accurately, by whom the false and genuine one is recognized.
XIY. SloJc I.; mahala I.
Lions, falcons, hawks, kites,2 these he makes to eat grass.
Those who eat grass, them he makes to eat flesh; these ways he makes (them) go. In the rivers he makes appear hillocks, in the deserts he makes unfathomable (pools). He establishes worms and gives them royalty, armies he turns into ashes.
As many creatures as live, their breath he takes away and vivifies them (again), then what is it with (him)?3 Nanak (says): as it is pleasing to the True one, so he gives the morsels.
Sloh II.; mahala I. Some are living on flesh, some eat grass.
To some the food consisting of thirty-six (ingredients) is allotted.4 Some (live) in dust (and) eat dust.
Some are counting (their) breath, counting (their) breath. Some take the name of the Formless one for their support. (By his) gifts they live, no one dies (of hunger). Nanak (says): they go, being robbed, in whose heart He is not.
Pauri.
The work of the perfect Guru is done according to destiny.
Who has parted with his own self by means of the instruction of the Guru, (by him) the name is meditated upon.
Who sticks to another work, (by him) his life is lost (wasted). Without the name all is poison, (whatever) is put on (and) eaten. By praising the true word (=name) one is absorbed in the True one.
Without serving the true Guru there is no dwelling in comfort, again and again one comes. The world is a false capital, falsehood is earned (from it).
Nanak (says): by praising the fully True one (one) goes with honour (to the threshold of the Supreme).
XY.
Sidk I.; mahala I.
(When) it is pleasing to thee, then they play and sing, (when) it is pleasing to thee, then they bathe (in) water.
1 Some MSS. (aod the lithographed copy of Lahore) read *jtj>£ Al*ufcv*HT> Dut tn*s 's wr0Dg; the right reading is JTETfe zStaTfSPHT- 2 ^3<JJ( and g^ft are different species of hawks.
3 3T f^HT *TTvT» what is it with (him)? i.e. what does it matter with him? *nTT = *n"q\ postposition.
4 £;fld *Hf?j3> food, consisting of thirty-six ingredients = delicate food. TfrftT is here =V%> to fall to one's lot.
26 RAG MAJH, VAR XVI.
When it is pleasing to thee, then they exercise superhuman powers,1 they let hear the sound of the conch.
When it is pleasing to thee, then they read the book (Quran), they are called Mullas and Shekhs. When it is pleasing to thee, then they become Eajas and acquire many enjoyments. Wben it is pleasing to thee, then they swing the sword and cut off head and neck. When it is pleasing to thee, then they go abroad, and having heard (many) words they return to their homes.
When it is pleasing to thee, thou imbuest (them) with love to the name; who please thee, them thou likest.
Nanak utters one supplication (= word): all the others earn falsehood.
Slok II.; mahala I.
When thou art great, all is greatness,2 by the good one good (things) are done. When thou art true (=real), then every one is true, not any one is false.3 Telling, seeing, speaking, going, living, dying, running: He, having issued an order, keeps under his order; Nanak (says): he himself is true.
Pauft.
By serving the true Guru (one becomes) confident, his error is put a stop to. The work, that the true Guru enjoins (to him), is performed. (If) the true Guru becomes kind (to him), then the name is meditated upon. The gain of devotion, which is the best, is obtained by the disciple.
By the self-willed one falsehood (and) darkness (are obtained) (and) falsehood is practised. Having gone to the gate of the True one the true one is comforted.* He is called to the true palace by the True one.
Nanak (says): the true one is always given to truth and is absorbed in the True one.
XVI.
Slok I.; mahala I.
The Xali-yug is (like) a large knife, the Eajas are the butchers, religion, having made itself wings, has flown away.
There is (now) the new-moon's night, it is not seen, where the moon (of) truth has risen.
Searching about I became bewildered.
In darkness there is no way (seen).
Being given to egotism in (my) heart I weep in pains.
Nanak says: in what manner shall salvation be effected?
Sidle II.; mahala III.
(In) the Kali-yug the praise (of Hari) is the manifest light in the world. Some (rare) disciple passes across (the water of existence).
1 fy^JS (Sansk. f^jfTT), superhuman power, supposed to be acquired by austere worship to Shiva and bis wife Durga. They are eight: ^rfipTT, extreme minuteness (invisibility); ^Tf^TTTj extreme lightness; *lf\+U, extreme weight; TTrfH' Power of obtaining everything; "RT^T^ fulfilment of every desire;?lf^*n> largeness of size (ad libitum); ^fSfrfTj power over nature.
2 The sense is: everything is a sign of thy greatness.
3 oj#l, of a false, illusive existence, not real.
* s3c£|0cM, caus. of ^<£CW, to cause to be quieted or comforted (Sansk. xfirj. It is here not the causal form of tJ^cM » to say (Sansk. 5f*{).
RAG MAJH, YAE XVII.
On whom lie (i.e. Hari) looks in mercy, to him he gives (the praise). Nanak (says): the disciple takes that gem.
m Pauri.
Between devotees and worldly people a union is never brought about. The creator himself is unerring, be does not err, though one try to mislead him. (Those) devotees are united by himself (with himself), by whom the perfectly True one has been acquired.
(Those) worldly people are ruined by himself, who, continually speaking falsehood, have eaten poison. They have no idea of departure, the poison of lust and wrath is increased (by them). (Those) devotees perform service (to Hari), by whom the name is daily meditated upon, Having become the slaves of (those) slaves, by whom their own self1 is parted from within. Their faces are bright at the gate of the Lord, by means of the true word (of the Guru) they have become lustrous.
XVII. Bloh I.; mahald I. At dawn by whom be is praised and meditated upon with one mind: They are perfect wholesale dealers; having fought (their struggle) they have died at the right time.
In the second (watch) (there are) many ways, many schemes of the mind are laid out.
Many have fallen into bottomless water, they dive and do not get out.
In'the third (watch) (there is) a morsel in the mouth, hunger and thirst both are barking.
"What is eaten (becomes) ashes, yet (there is) friendship with eating.
In the fourth (watch) drowsiness has come on, having closed the eyes he (i.e. man) goes about in his dream.8 Having risen (in the morning) dispute is also made by him; (thus) a circle of a hundred years is made by him.
If at every, every time, in the eight (watches) the fear (of God) be entertained: (Then), (says) Nanak, the Lord dwells in the heart, true bathing is made (in it).
Slofc II.; mahald II.
Those are perfect wholesale merchants, by whom the all-present one is obtained.
They remain unconcerned (all) the eight (watches = the whole day) in the same state of mind.
He, who is unfathomable in appearance (and) form, is obtained by (some) rare one.
By a perfect destiny the perfect Guru (is obtained), whose word is perfect.
Nanak (says): (if) be makes (it) full, the weight is not diminished.
Pauri.
When thou art, then what are others? by me the True one is proclaimed.
By her, who is robbed by (worldly) business, the thief, the palace (of Hari) is not obtained.
By this hard mind the service (of Hari) is discarded.
In whose body the True one is not found, that is broken and shaped (again).3 How shall it be weighed with a full weight and balance? No one says: (I am) little, in egotism people go on.
1 The reading Jlfrfir, as found in some MSS., is wrong, *HT\T» tne substantive, must be read. In the more modern MSS. the copyists no longer know how to make the proper difference between?HT\f and *HTfV- 3 The sense is: that creature is compelled to enter new bodies.
RAG MAJH, VAE XVIII.
The good ones are examined and picked out at the gate (of Hari). The ware is found in one shop1 by means of the perfect Guru.
XVIII.
Slolc I.; mahala II.
(Who) removes the eight, (who) destroys the eight, (who) destroys the nine (of) the body:* In him (is) the name, containing the nine treasures, the One deep in qualities (= the Supreme Being) he finds.
Ey them, whose lot it is, he is praised, says!Nanak, having made (to themselves) a Guru (or) Pir.3 In the fourth watch of the dawn (of day) the desire (after Hari) of the intelligent ones springs up.4 They have friendship with those oceans,5 in their heart and mouth is the true name. There nectar is distributed, (according to) one's destiny favour is bestowed. The body, the gold, is closely examined, its colour comes fully out (on the touchstone).6 If the glance of the banker be favourable, it {i.e. the body) is not again thrown into the heat (to be melted).
Who removes the seven (temperaments),7 he is true and good, he sits with the learned. There demerit and merit are reflected upon, the capital of falsehood sinks down. There the false ones (like spurious coins) are thrown down, the good ones are applauded. Talking {i.e. remonstrating against this process) is superfluous (= useless), 0 Nanak, pain and pleasure (rest) with the Lord.
Sloh II.; mahala II.8 The breath (wind) is the Guru, water the father, the great earth the mother. Day and night, the two are the male and female nurses, the whole world sports. In the presence (of God) Dharm (raja — Yama) reads the good and bad actions (of the creatures). Ey their own works some are near and some far off (from God). Ey whom the name is meditated upon, they are gone, having done their work. Nanak (says): they are bright in their face; how many other people are released (from existence) in their company!
1 *jQ-£|, ware, or else ^TT3> the thing, i.e. the name or the absolute being. ^J^, the shop, i.e. the heart. a the eight; what eight? perhaps the ^^*TT^ or eight affections of the body, the eight members of the body (^^rfa), and the nine (3[TT) outlets of the body. VTHft = HlfPft' removing {adj.).
3 i.e. having chosen for themselves a Guru (or) Pir.
4 The sense is: early, at the dawn of day, the intelligent ones, who have found the Supreme within their body, are filled with desire to praise him.
friendship with those oceans, i.e. friendship, love to Hari, the ocean. The plural is honorific or to be explained in the pantheistic sense of the Granth.
6 ^^t, the colour of gold on the touchstone, by which its quality is indicated. ^J"@ is a verbal adj., rising it rises, i.e. it comes fully out.
7 W5\ removing the seven; what seven? perhaps the ^T^ffif or seven tempers (of the mind). The whole verse is nearly unintelligible, as only a few hints are thrown out and the whole is purposely made as obscure as possible. Of such sentences a translation cannot properly be made, but only a conjecture. The Sikh GranthTs themselves could give me no explanation whatever.
8 This Slok is here (as in all MSS. I have compared) ascribed to Guru Angad, whereas it is verbatim repeated from the Japji, where it is the concluding Slok. In the Japji there is nowhere any indication that the Slok does not belong to Nanak, but it is very probable that this addition was made by Guru Angad, and that for certain reasons he is not mentioned there as the author of the Slok.
RAG Mite, VAR XIX.
Paurl.
True enjoyment (is) faith, by the true Guru it is pointed out.
(Who) believes in the True one, he*is happy in the True one.
In the true fort and village, in his own house he dwells.
By means of the pleased Guru he is happy in the love of the name.
By falsehood one cannot go to the court of the True one.
By a totally false explanation (—doctrine) that palace (of Hari) is lost.
Ey attention to the true word (of the Guru) one is not repulsed (at the gate of Hari).
Who has heard and comprehended the true explanation (of truth), is called to the palace (of Hari).
XIX. Slok I.; mahala I.
(If) I put on (as clothes) fire, (if) I make (my) house in the snow, (if) I make iron my food. (If), having turned all pains into water I drink (them), (if) I urge and drive on the earth. (If) I put on the scales the sky and weigh it, (and if) I then put a tank1 on (the scales, to weigh it thereby).
(If) I be so much enlarged, (that) I may not he contained (anywhere), (if) I drive on every one with a nose-ring.
(If) there would be so much power in (my) mind, that I do, and that, having ordered, I cause to be done (everything). — As great as the Lord is, so great are his gifts, in giving he does as he pleases.
Kanak (says): on whom he casts a favourable look, (he obtains) greatness by the true name.2 Slok II.; mahala II.
The mouth is not satiated with speaking, the ear is not satiated with hearing. The eyes are not satiated with seeing, they are continually discerning the qualities (of things). The hunger of the hungry one does not cease, by (mere) words the hunger does not leave off. Nanak (says): the hungry one is then satiated, when, having uttered the excellences (of Hari), he is absorbed in the abode of (all) qualities ( — the Supreme).
JPauri.
Without the True one all is falsehood, falsehood is acquired.
Without the True one he, who is given to falsehood, is bound and marched off.
Without the True one the body is ashes and mingled with ashes.
Without the True one all is (but) hunger, what is put on and eaten.
Without the True one, by means of falsehood, the court (of Hari) is not obtained.
(By him who) sticks to false covetousness the palace (of Hari) is missed.
The whole world is deceived, in deception it comes and goes.3 The thirst and fire in the body are extinguished by the word (of the Guru).
1 ZoJ, a weight, equal to four masas.
2 The apodosis in this verse is not clear. Nanak rambles about in his thoughts and a clear logical con- struction (quite abstracted from grammar) is never to be expected. The sense, however, appears to be this: whatever man's feats may be, he never can reach the Lord, whose all gifts are.
3 *WTC?fr^ 'H iyl'Jh literally: it is come and gone.
RAG MaJh, VAR XX. XXI.
XX.
Slok I.; mahala I.
Nanak (says): the Guru is the tree (of) contentment, religion (virtue) is (its) blossom, divine knowledge (its) fruit.
(The tree) is abounding in succulence (and) always green, by (religions) works (and) meditation (its fruit) ripens.
(The wise one) is eating the flavours of the sirup,1 the gift descends on the head (of) the wise one.
Sidle II.; mahala II.
(There is) a tree of gold, (its) leaves are red corals, (its) blossoms jewels and rubies: Fruits of gems are found on it, who eats (them) with his mouth, he is happy in (his) heart and mind.
Nanak (says): (whose) destiny it may be, on (his) face (and) forehead (this) lot is written.
The sixty-eight Tirthas (are) at the feet of the Guru.
The excellent (men) always worship (the feet of the Guru).
Laughter, desire, covetousness, wrath, are four streams of fire.
Those who fall (into them), are burnt; 0 Nanak, it is crossed over by sticking to (religious) works.
Paufi.
Die whilst living! having destroyed (one's own self) one will not regret it. This world is false (unreal), who are apprised of it?
"Without bestowing love on the True one it has run after (worldly) business.
Death is a bad thing; destruction and death (hang) over the head of the world.
By the order (of Hari) the executioner (of Yama) (stands) on the head (of every one) and lies in wait.
(If) he himself {i.e. Hari) gives (his) love, he is made to dwell in the heart.
(If) not forty-eight minutes, not a minute procrastination be made, he is obtained.
(Who) by the favour of the Guru comprehends (the truth), he is absorbed in the True one.
XXI. Slok I.; mahala I.
The Tumml and Tumma is poison, the fruit of the Akk, Dhatura and Nimm (is poison).3 It abides in that self-willed man, into whose mind Thou dost not come.
ISTanak (says): the enmity of (those) is told (before Yama), who walk without (doing) religious works.
Slok II.; mahala I.
The mind of the bird is in conformity with (its) destiny, now it is high, now low.
Now it is on a sandal-tree, now on the bough of an Akk-tree, now in high love.
Nanak (says): by the order (of God) it is moved about, the course (of) the Lord is applied (to it).
Paufl.
Many give explanations, having given (them) they go.
They give explanations of the Yeda, (but) its end (object) they do not obtain.
By reading (the Yeda) they do not obtain (its) secret, by comprehending (the truth) they do.
1 \J[fS s-f- sirup or melted sugar; the flavour of the fruits, when ripened, is compared to a sirup in sweetness.
2 The is a smaller kind of the ^TT; in Gurmukhl it signifies a very bitter fruit, a colocynth (not as in Sanskrit, a long white gourd). The JlfS?" (Sansk. ^fcfi) is the gigantic swallow-wort; the MSdT (^f^0» the thorn-apple; the f7S*j (Sansk. fvj4c|), Azadirachta Iudica, a tree bearing bitter fruits.
RAG MAJH, VAR XXII.
Ib there In any dress of the six (philosophical) systems an absorption in the True one?1 The true (divine) male is inapprehensible, by means of the word (of the Guru) he becomes manifest (bright). m He who minds the incomprehensible name, obtains the threshold (of Hari), The musician, who sings salutation to the creator: He, (says) Nanak, causes (him) to dwell continually in his mind.
XXII. Slok I.; mahala II.
Having become a conjuror he sticks to scorpions and snakes. With his own hands he himself applies to himself a faggot.