If from one tongue a Lakh be made, if (from) a Lakh twenty Lakhs (of tongues) be made. If Lakhs, Lakhs of* times the one name of the Lord of the world be uttered.
Are on this way the steps of fellowship ascended becoming twenty-one (twentieths)? 5 Having heard the words (of the birds) the worms became emulous of the sky {i.e. of flying).
0 Nanak! by (his) favourable glance he is- obtained, false is the idle boasting of the false ones.
1 Very likely an allusion to the vital breath. — signifies also in Hindi and PanjabI the conch itself, not only its sound.
2 fcrf*? f*rf^T may generally signify v prosperity and success; here not the perfections, which are obtained by the practice of the Jog, of which eight are enumerated (see Wilson's Vish. Pur. p. 45, note 5), elsewhere eighteen; see Gujri V. mafi. 1, 4.
3 HTff^ = Maya. In the Bhagavata Purana the divine will, contemplating its expansion into manifoldness, is made to denote a female deity, coequal and coeternal with the First Cause, whose name is Maya. By her the Lord made the universe. This (originally poetical) personification of the divine will is also adopted here. — See Vish. Pur. p. 21, note 1.
4 *f*U jl> the worldly or creator of the world, is Brahma; the ^tsfTcftj or storekeeper, is Vishnu (the preserver), and the judge, Shiva (the destroyer).
fi We have preferred to give the whole sentence as interrogative. Whom Nanak impugns here is not known. Iff^T H^rf|i>ff, the steps of fellowship are said to mean 3j<^f^, final emancipation; vrf3"= Tjflff. vHvl f^W%» "twenty twentieths" is a PanjabI expression implying the whole, certainty. One above it means absolute truth, and it is therefore explained by the commentators by Q$+{ V^> the highest degree or S<Tl*H ({jrfaf)> the fourth state of the soul, as absolute identity with the Supreme Being, by abstraction from without.
12 In uttering (the name) there is no power, in silence there is no power. There is no power in begging, in giving there is no power.
There is no power in living, in dying there is no power. There is no power in dominion and wealth, (by it is) uproar in the mind.
There is no power in intelligence, divine knowledge and reflection. There is no power in clever- ness, (by which) the world may be liberated.
In whose hand the power (of liberation) is, he, having created, sees. 0 Nanak! no one is high or low.1 There (are) nights, seasons, lunar dates, week-days (made by him). Wind, water, fire, the nether region.
In the midst of it the earth is placed as a Dharmsala (Karavan-serai). On it (the earth) are different kinds of living beings and of practices.
Their names are many and endless. (Their) actions, actions2 are taken into consideration (by God).
He himself is true and true is his darbar. There obtain honour the pious and the chosen.
(According to his) glance (and their) work, the sign (=lot of the creatures) is put down. The raw ones obtain ripeness there. 0 ISanak! after one has gone (there), the place is seen.
This is the practice of the Dharm-Khand3 (region of justice, as told in the last verse). Tell now the works of Gian-Khand (the region of divine knowledge).
(There are) many winds, waters, fires, many Kans (Krishnas) and Mahgs (Shivas). Many Brahmas, (by whom) creation is formed, and dresses (disguises) of forms and colours.
Many regions of works,4 many Merus, many Dhruvas and instructions (of Narada).5 Many Indras, many moons, suns, many orbs and regions.
Many Siddhs, many Buddhs and Naths (Jogls), many disguises of the Devi. Many Devas, many Danavas, many Munis, many gems and oceans.
Many mines, many voices,6 many Lords and kings. Many Yedas, many worshippers; 0 Nanak! there is no end of the account.
In Gian-Khand divine knowledge is very strong. There are sounds (of music), pastimes, pleasures and joys.
The character (sign) of Sharm-Khand (the region of happiness7) is beauty. There is shaped a very incomparable form (shape).
Its words cannot be told. If one tell them he afterwards repents of it.
There is formed discernment, intelligence and wisdom in the mind. There is formed the know- ledge of the Gods and Siddhs.
1 We have deviated from the common explanations of the Sikhs, which are mostly ludicrous and pass in silence whatever offers particular difficulties.
2 oTcpft is the Formative Plur. dependent on c^ltUd.
* The 5f*f is on this world, according to the Puranas; Vish. Parana, p. 212.
5 His name the Sikh commentators expressly add. On his instruction see Vish. Purana, p. 117.
6 tfT^ the four mines (of production); TTl^\ signifies the (four) stages of voice from the stirring of the breath unto articulate utterance.
7 TWj the Sansk. (n.) joy, happiness (not the Pers. *Jt>).
13 The character of the region of works (Karm-Khand) is power. There is none else.
There are heroes very powerful in battle^. In them Earn (God) remains quite brimful (or filling them).
There Sita1 is cool (happy) in greatness. Their beauties cannot be told.
They do not die nor are they deceived. In whose heart Earn dwells.
There dwell some communities of Bhagats (devotees). They are joyful, (for) that True one is in their heart.
In Sac-Khand 2 dwells the Supreme Being (the formless). Having created he sees it and is happy by the sight.3 There are regions, orbs and w6rlds. If one would enumerate them, there is no end of the account. There are worlds and worlds and forms. As his order is, so is the work (done). He sees and expands, having reflected. 0 Nanak! the telling (of it) is hard iron.
Continence is the work-shop,4 patience the goldsmith. Understanding the anvil, the Veda the tool. Fear the bellows, the heat of austerities the fire. The vessel is love, in this melt Amrita (nectar). (Then) the sabd is formed5 in the true mint.6 This is the work of those, on whom his look and the destiny is (fixed).
0 Nanak! the looker on is happy by the sight.
One 8l6h "Wind* is the Guru, water the father, the great earth the mother. Day and night, the two are female and male-nurse; the whole world sports.
Dharm-raja rehearses the good and bad works in the presence (of God). By their own actions some are near and some are afar off (from God).
By whom the name (of God) has been meditated upon, they are gone (to the other world) having cast off their labour.
0 Nanak I their faces are bright, and with them (after them) how many people are saved (liberated)!8 {End of the Jap-ji).
1 Sita, the wife of Rama. *ft^*j cool, refreshed, happy, an allusion to her name Sita.
2 The corresponds to the ^I^fai) the habitation of Brahma.
3 The Sikh commentaries explain A^fd fAvU*6 by: frTTf ST@ 7&$B 3fcJ $M3T ft" ^ "fevTIW ^J3T ^ "whom he looks at, he becomes happy;" but there is no indication of the change of the subject.
* inrm is the workshop of a goldsmith.
5 3RTT^j the sabd or word of the Guru, the instruction of the Guru concentrated in the name of God. ur=f^lft may also be translated as Imperative or Jussive: should be formed.
6 TOjt the true mint is explained by: ifarf^Tj the assembly of the true or pious; in this assembly the true instruction is obtained, as shown by the following verse i for those, on whom his look and mercy is, are the *nTf Sadhs.
1 With reference to the wind or breath being the Guru (of all) the Sikhs relate: when Brahma created the human body, all the limbs, etc., quarrelled, which should be the most important; then Brahma decided that breath was the greatest, without which the whole body could not live.
" 5?<ft <5Tf?5» supply: Trfcffif?) how much creation or people, a common omission in the Granth.
14 S5 DAKU, I. II.
Om! By the favour of the true Guru. SO DARTT.1 Rag Asa; mahala I.1 I.
What is that thy gate, what thy house, where sitting thou supportest all? Thy musical instruments and sounds are many and innumerahle, many are thy musicians.
Many Rags of thine with the Raginls are sung, many are thy singers. To thee sing wind, water, fire, to thee sings Dharm-raja at thy gate.
To thee sing the Citraguptas, who write down continually, know and weigh the religious deeds. To thee sing Isar, Brahma, the Devi, having always remembered thee they obtain honour.
At (thy) gate sings Indra with the Gods sitting on Indira's seat. To thee sing the Siddhs in their deep meditations, to thee sing the Sadhs (saints) having reflected.
To thee sing the chaste, the truthful, the contented, to thee sing the hardy heroes. To thee sing the Pandits and Rakhisars, who read continually with the Vedas (in their hands).
To thee sing the fascinating women, who enchant the mind in heaven, on earth and in the nether region. To thee sing the gems, created by thee, with the sixty-eight Tirthas.
To thee sing the heroes very powerful in battle, to thee sing the four mines. To thee sing the regions, the countries (orbs), the worlds, which are made and preserved by thee.
Those sing to thee, who please thee; thy worshippers, steeped (in thy love) are full of happiness. Many others, who sing to thee, do not come to my mind; what can Nanak judge?
He, he is always the true Lord, true, of a true name. He is and will be, he will not cease to be, by whom creation is made.
By whom a Maya of various colours, kinds and sorts is produced. Having made it he sees, his own work is as his greatness is.
What is pleasing to him, that he will do, his order cannot be reversed. He is King, Lord of Kings; Eanak (says): the order of the Lord abides.3 Asa; mahala I. II.
(1). Having heard (it) every one calls him great. How great he is, has it been seen? His value cannot be obtained nor told. The expounders (of it) remain absorbed in thee!4 1. Pause.
0 my great Lord, 0 deep and profound one L 0 abode of qualities! Nobody knows, how much and great thy attire is!
(2). All intelligent ones have met and worked up their intelligence. All valuers have met and put down his value.
1 So dar, the words* with which the following Sabd begins* They are taken from Rag Asa and inserted here, because they are used for evening prayer by the Sikhs. We find them already in the Jap-ji (with some few alterations), v. 27.
2 Mahala ( = mahalla) always denotes the authorship of a piece, as mahala pahila, the first quarter = Bab a Nanak; mahala duja = Angad, etc.
3 These and the like verses, without a fixed number of lines, are called by the Sikhs sabds (words). * This is a Caupada (a verse consisting of four couplets).
SO DARTT, III. IV.
15 By the men endowed with divine knowledge and the Gurus of the Gurus.1 Not a bit can his greatness be told.
(3). All truths, all austerities, all good^ actions. The greatnesses of the Siddhs (Jogis). Without thee perfections have been obtained by none. By destiny they are obtained and not prevented.
(4). What is the helpless praiser (of thy name)? "With praises thy store-rooms are filled.
To whom thou givest, what means has he (to refuse, it)? 0 Nanak! the True one is upholding (him).
Asa; mahala I. III.
(1). If I praise (the name), I live; if it be forgotten, I die. Praising the true name is difficult. If one has hunger after the true name. He removes his pain by that hunger. 2 1. Pause.
"Why is he forgotten, 0 my mother? True is the Lord, of a true name.
(2). Having told a little of the greatness of the name, they have become tired, its value was not found. If all having met begin to tell it: it does not become greater nor smaller.
(3). He does not die nor become sorrowful. He keeps on giving and does not take food (himself). This is his quality, there is no other. Nor has there been^another, nor will there be another.
(4). As great as thou thyself art, so great is thy gift. By whom day and night has been made. Those, who forget the Lord, are low caste people. 0 Nanak! without the name they are low (mean) people.3 Ragu Gujrt; mahala IV.4 IY.
(1). 0 people of Hari, 0 true men of the true Guru, make supplication to (=near) the Guru! We low worms are in the asylum of the true Guru; mercifully manifest (to us) the name!
1. Tame.
0 my friend, 0 Gur-dev! manifest to me the name of Bam! The name taught by the Guru is my soul's friend, the glory of Hari is my prayer (i.e. I desire).
(2). Very great are the fortunes of the people of Hari, who have faith in Hari, Hari, thirst after Hari. If the name of Hari, Hari is obtained, they are satiated, having joined the society (of the saints) they manifest his qualities (i.e. praise him).
(3). By whom the taste (flavour) of the name of Hari, Hari has not been obtained, they are luckless with Yama.
Those, who have not come into the asylum of the true Guru and into the society (of the saints), in curse (misery6) they have lived, in curse they will live.
(4). By which people of Hari the society of the true Guru is obtained, on their forehead from the beginning (this) decree was written..
Blessed, blessed is the society of the saints, (in) which the taste of Hari has been obtained! the pious people, 0 Nanak!6 having met, disclose the name.
1 JjdJjdvJ I^T1> the Instrum. Phir.
3 Literally: It is gone (by him) Laving eaten his pain by that hunger.
3 ^4 AlTri is the Arab, e^cu*?, art, trade; equal to low-born people.
4 The fourth mahala is Guru Ramdas.
6 fTpj = f%jg; (r is an addition in old Hindu!), fie! for shame! but in Hindu! it has also the meaning of curse, misery.
6 All the Sikh Gurus call themselves Nanak, because they consider themselves as incarnations of Baba Nanak, as will be seen in the course of the Granth.
16 SO DARU, V.— SO PURKHTT, I.
Ragu Gujri; mahala V.1 V.
(1). "Why, 0 my heart, excogitatest thou an effort, in the completion of which Hari is engaged? In rock and stone are beings produced, their daily food is placed before them.
1. Pause.
0 my Madhava, he who falls in with the society of the saints, is saved. By the favour of the Guru the highest degree is obtained, dry wood is (made) green.
(2). Mother, father, (household) people, son, wife — none is in the protection (support) of the other.2 On every head the Lord provides the daily food; why, 0 my heart, hast thou been afraid?
(3) Flying, flying a hundred kos it (i.e. the crane) comes, behind it its young ones are left. "Who feeds them, who nourishes them? he (God) in his mind has remembered them.3 (4). All the (nine) treasures, the eighteen perfections4 the Lord has put on the palm of his hand. 0 humble Nanak! though one become always a sacrifice, a sacrifice, a sacrifice, there is no end nor limit of thine (found).
SO PUEKHU.
Ruga Asa; mahala IV.
Om! by the favour of the true Guru! I.
(1). That Supreme Being is Hari, Hari is the Supreme Being, unattainable, unattainable, infinite. All meditate, all meditate on thee, 0 Hari, 0 true creator!
All creatures are thine, thou art the provider of the creatures.
0 saints! meditate on Hari, who causes to forget all pains!
Hari himself is the Lord, he himself is the worshipper, what is, 0 Nanak! the helpless being?
(2). Thou, 0 Hari! the one Supreme Being, art unintermittingly contained in every body. Some are donors, some are beggars, all are thy wonderful shows.
Thou thyself art the donor, thou thyself the enjoyer, without thee I do not know another, Sir! Thou art the Supreme Brahm,6 endless, endless, what can I tell and explain thy qualities? Who serve, who serve thee, Sir, their sacrifice is humble Nanak.
(3). Who meditate on thee, 0 Hari! who meditate on thee, 0 Hari! those people live comfortably in the world.
Those have become liberated, those have become liberated, by whom Hari has been meditated upon, the noose of Yama has broken away from them.
2,TftWT =,Tft) s.f. protection, prop, support; nfT is meaningless, and only added to make up the rhyme; similarly VTTr^TfcWT instead of Arjun's poetry is distinguished by such violence; he often spoils the words at the end of a verse so, that they are hardly recognizable.
3 Srf^HT might, in Arjun's poetry, also be taken for srf^T; then the translation would run thus: having remembered them in his mind.
4 fetJTTJ and fifqT7> = f^TJ f*W7> £ (Accus. Plur.). We find in the Granth also eighteen siddhis mentioned.
6 *Mld*jO*T> Sansk. W^nHT» tne farthest limit of Brahma, beyond Brahma, whom Brahma even cannot reach; or perhaps more simply = TJX^T, the Supreme Brahm.
SO PTTRKHU, II.
17 By whom the fearless, by whom the fearless Hari has been meditated upon, all tbeir fear will go, Sir! 1 By whom my Hari is worshipped, they will be absorbed in the form of Hari, Hari. Those are blessed, those are blessed, by^whom Hari is meditated upon, bumble Nanak will be tbeir sacrifice.
(4). With thy worship, with thy worship (thy) store-houses are filled, 0 endless, endless one! Thy worshippers, thy worshippers praise thee, 0 manifold, manifold, endless Hari!
They offer to thee manifold, manifold adoration, Sir! they practise to thee austerities, they mutter (thy name), 0 endless one!
They read many different, different Smritis and Shastras of thine,2 they practise the Kriya and the six works.3 Those are Bhagats, those are good Bhagats, who please my Lord Hari.
(5). Thou art the first Being (male), boundless,4 the creator, like thee there is no other.
Thou art in all ages the (only) one; always, always thou art One, thou art that immoveable creator. What is pleasing to thyself, that exists; what thou thyself dost, that is made. By thyself all the creation is produced; by thyself all (the creation) is made and caused to disappear. Humble Nanak sings the praises of the creator, who knows all.
Asa; mahala IV. II. 1. Pause.
Thou art the creator, true, my Lord.
What is pleasing to thee, that will he done; what thou givest, that I obtain.
(1). All is thine, thou art meditated upon by all.
On whom thou bestowest mercy, he obtains the gem of (thy) name.
By the disciple of the Guru it is obtained, by the self-willed it is lost.6 By thyself (one) is separated (from thee), by thyself one is united (with thee).
(2). Thou art the ocean, all is iu thee. Without thee there is none other. The living creatures are thy sport.
Having fallen in with separation, they are separated, with union — there is union.6 (3). Whom thou lettest know, that man knows (them). He always tells and explains the qualities of Hari.
1 JI^ITft may be pause instead of 3[<^*ft> will go, or causal: he will remove.
2 might also be translated: to thee, instead of being taken for an adjective.
3 fsrfcWT= Sansk. f§fRTT may be taken generally as a holy action (as sacrifice) or specially as obsequies. The six works or duties are now: fJTfcfT (Sansk. ftr*s(T)> 3J3> "H?>0, *TTC5T> IdWaJ, i.e. the lock of hair on the crown of the head, the toothpick, the Dhoti, the Brahmanical thread, the rosary and tilak; these are binding on the Khatri (cf. Siri Rag, Astp. 26, 5).
4 *>TM^V3':= Hindi ^JtpfTJT?;, Sansk. ^IIHMIT;, the limit of that which is illimitable, an epithet of Vishnu; identical with JHVtTMTcJ* which is also found in the Granth.
5 3T<WfM> he who turns his face towards the Guru, a disciple of the Guru, and *J7S*jfVf, he who turns his face towards his own mind, self-willed, not attending to the Guru's instruction.
6 f*f66cM > to fall in with, is constructed with the Locative (f^Tf^T) J ThfT^Tt >s likewise the Locative, but with lengthened final i (*Hrf3T fiffe)- But TNjft mav aIso ue taken as an adjective, united; then the construction would be: TpFTjft 5 5^5 Where all case-signs are left out, the construction is more or less a mere conjecture. The sense, however, is plain: when thou separatest them (from thee, by transmigration), they are separated; when thou unitest them, they are united (absorbed in thee).
3 18 SO PURKHU, III. IV.— SOHILA, I.
Ey whom Hari is worshipped, he ohtains comfort. He is easily (naturally) absorhed in the name of Hari. (4). Thou thyself art the creator, all is made by thee. Without thee there is no other one. Thou, having created, created, seest and knowest it.
0 humble Nanak! the disciple of the Guru will become manifest (at the threshold).
Asa; mahala I. III.
(1). In that pond his dwellings are made; water and fire are made by him.
In mud, which is spiritual blindness, the foot does not (= cannot) go; we looked, they were sub- mersed in it.1 1. Pause.
0 heart, 0 foolish heart! dost thou not think of the One? By Hari being forgotten thy virtues are wasted.
(2). I am not chaste, nor truthful, nor read, foolish and ignorant I am born. Nanak says: I am in the asylum of those, by whom thou art not forgotten.
Asa; mahala V. IV.
(1). The body of man has been received (by thee), this is thy opportunity to be united with Govind. Other works are of no use to thee. Join the soeiety of the Sadhs (saints)! Adore only the name!
1. Pause.
Acquire the means of crossing the waters of existence!
Thy birth (life) goes for nothing in the enjoyment of the Maya.
(2). Eepetition (of the name), austerity, continence, religious works have not been practised (by me), 0 King Hari!
Nanak says: I have done mean actions! Keep the honour of him, who has fallen on thy asylum!
SOHILA.2 Rdgu Ganri Dipahi; mahala I. Om! Ey the favour of the true Guru! I.
(1). In which house praise is said and the creator thought of. In that house sing a song of praise and remember the creator!
1. Pause.
Sing thou a song of praise of my fearless one!
1 am a sacrifice to that song of praise, by which always comfort is obtained.
1 This verse is generally misunderstood by the Sikhs. First, the text of nearly all the MSS. is wrong; they write: VRtT ^vT> but it must be written ifa tT. iJ^tT does not signify, as the Sikhs will have it, mud, this is ifo. If we write ifo ^7J, the sense is quite plain. The first line alludes to Vishnu sleeping on the ocean (Vish. Pur. p. 634). Nanak says: he, in whom is ifa", cannot approach him, he is drowned in the mud.
2 **Rj<ttl m. is a song of praise, generally sung at marriages (in honour of the bride and bridegroom), but also in honour of God. The Sohila is now used as a prayer, which is said before retiring to rest at night.
SOHILA, II. III.
19 (2). Day by day the creatures are supported, the giver will see (to their support). The value of thy gifts is not obtained (found out); what is the estimate of that donor?
(3). The year and day for the wedding is written, having met apply oil (to the bride and bridegroom)! Give, 0 friend! a blessing, by which1 union with the Lord may be effected!
(4). To every house (comes) this invitatory letter, these calls are always made. If the caller be remembered, those days, 0 Nanak! will come.
Rdgu Asa; maJiald L II.
(1). There are six houses, six Gurus> six doctrines.2 The Guru of the Gurus is one, the dresses different.3 1. Pause.
0 father! 4 in which house praise is said to the creator. That house keep, it is thy greatness.
(2). Of seconds, minutes, gharis, watches,5 lunar dates, week-days, a month is made up. The sun is the same, the seasons many. 0 Nanak! many are the dresses of the creator.
Rdgu Lhandsan; mahald I. III.
(1). The dish is made of the sky,6 the sun and moon are made the lamps, the orbs of stars are, so to say, the pearls.
The wind is incense-grinding, the wind swings the fly-brush, the whole blooming wood is the flames (of the lamps).
1. Pause.
"What an illumination is made! 7 In the region of existence (world) there is no (such) illumination (made) to thee. The kettle-drum sounds an unbeaten sound.8 (2). Thousands are thy eyes, and (yet) thou hast no eye; thousands are thy forms, and (yet) thou hast not one.
Thousands are thy pure feet, and (yet) not one foot is without odour; thousands are thy odours, thus walkest thou, 0 enchanting one!
1 ^-g- js hgj-g tjje Ablative, by which, JH^Tl^^l'HT (dim.) may be Sing, or Plur.
2 The six religious (and philosophical) systems of the Hindus are; (1) Vedanta, (2) Sankhya, (3) Yoga, (4) Mimansa, (5) Nyaya, (6) Vaisesika.
3 %T is the dress worn by the devotees (or faqirs) of the different sects, * ETTm is an endearing address to a junior (even to a girl).
5 fcJT*WT> a twentieth part of time; corresponds more to our minute. The ur^1 (^rf^^T) has only twenty-four minutes. The whole day and night is divided into eight watches (VvTB", Sansk. TT^^), each consisting of three hours (or about eight gharis).
6 5| = Sansk. JTO, made of,, consisting of (elsewhere written ^rfff).
7 *KT<nfY (Sansk. ^ifjf^^i), a religious ceremony. A platter (q ics) containing lamps (^V3"), incense (XJV) and flowers (and, as it seems,, even pearls) is moved circularly round the head of the image, accompanied with the beating of the kettle-drum (and with ringing of bells).
8 *H75\J37 T^T^j an unbeaten sound, i.e. a sound not produced by beating, an expression which will be frequently met with in the Granth, and which has reference to the practice of the Jog, as will be explained in its proper place. The explanation of the Sikhs, that tyJAUd I means "endless/' is wrong and a mere guess.
20 SOHILA, IV. V.
(3). In all (creatures) is light, he is the light. From his light, light is made in all.
By the testimony of the Guru the light becomes manifest. What is pleasing to him, that becomes an Art! (illumination).
(4). (My) mind is longing after the nectar of the lotus of the foot of Hari, daily I am thirsting after it.
Give water of mercy to the deer Nanak, by which dwelling may be made in thy name.1 Rdgu Gauri Purli; mahala IV. IV.
(1). With lust and wrath the town is much filled; a Sadhu having come breaks (them) to pieces.2 The Guru being obtained by an original decree (of God) causes in the heart devotion to Hari to be excited in the country.3 1. Pause.
Make to the Sadhu joining of hands,4 it is a great religious merit. Make (to him) prostration,6 it is a great religious merit.
(2). By the Sakats 6 the relish of the enjoyment of Hari is not known; in their heart is the thorn of selfishness.
As, as they walk, they are pierced, they are pained, they suffer death, on their head is punishment.
(3). The people of Hari are absorbed in the name of Hari, Hari; the pain of birth and the fear of death are broken.
The eternal Supreme Being, the Lord is obtained (by them), great is their splendour in the world and universe.
(4). We poor and wretched, 0 Lord! are thine; 0 Hari! protect, protect us! thou art very great. To humble Nanak the name is support and defence; even in the name of Hari is the pith of comfort.
Rdgu Gauri Purli; mahald V. Y.
(1). I make supplications, hear, 0 my friend! it is (here) the time to render service to the saints. Here (in this world) having obtained the gain of Hari, depart! in the world to come (further on) * t thy dwelling (will be) easy.
1 The words must be thus separated: ^jfg tTT %> etc., by which (water of mercy) I may dwell in thy name.
* "thj?5 "tteTvT, he causes (them, i.e. ^T*T to be broken to pieces, 3 *rf?5; Trfn fe^ ^335 ^feTvlj the construction of these words is difficult; the subject is the Guru, who causes to be excited (^fe^T = *felftr or Al5>T§) fe^ ^ffe devotion in the heart ( = hearty devotion) iu the country (H3$? must be taken as Locative).
4 JVpffSfV (Sansk. ^^f%), joining the palms of the hands and lifting them up to the forehead in token of reverential salutation.
0 oJojG 3) s.f. prostration, in which the hands are placed on the ground and the breast brought almost in contact with the earth (Sansk. ^T^T^?^ TT(l||4j)- 6 (Sansk. ^SJTffi), the designation of a sect, who worship the female principle according to the ritual of the Tantras. There are two chief divisions of them, Daksinacari and Vamacari, or right and left hand ritualists. The worship of the first is public, addressed to the goddesses, especially to forms of Durga, as Bhavani and Parvatu The worship of the latter, addressed to Tantrika impersonations of Durga, as Devi, Kali, Syama, or a woman representing the ^fff?, is private and said to be celebrated with impure practices.
SOHILA V.— SIEI BAG, MAH. I., SABD I.
21 1. Pause.
The (fixed) limit of days and nights decreases, 0! 0 heart! by joining the Guru thy business is adjusted. m (2). This world is in the abnormal state of doubt; he who knows Brahm is saved.
"Whom he having awakened makes drink this juice, by him the inexpressible story is known.
(3). For which (object) you are come, that buy ye; the indwelling of Hari in the heart is by means of the Guru.
(If) in your own house (his) residence (is), you will easily obtain comfort, there will not be again a turn of transmigration.
(4). 0 heart-knowing Supreme Being, 0 disposer of the destiny! make full the heart's faith! Thy slave Nanak asks this comfort: make me the dust of the saints!
Om! By the favour of the true Guru I THE BAG SIEI BAG. MaJiaU I.; Ohar I.1 (Catcpadds.y I.
(1). A mansion of pearls may then be raised, with gems indeed it may be studded.
With musk, kungu,3 aloe-wood and sandal-wood having plastered it he {%.$. the builder) may be delighted.4 Having seen (it) likely5 it (i e. the name) is forgotten, thy name does not come into (his) mind.
1. Pause* "Without Hari life is consumed.
I have asked my own Guru and seen, that there is no other place (but Hari).
(2). The ground may indeed be studded with diamonds and rubies, on the bedstead rubies may be set.
An enchanting woman, with jewels on her face, may glitter and make shows in merriment. Having seen (her) likely it is forgotten, thy name does not come into (his) mind.
(3). I may become a Siddh, I may employ miraculous power, I may say to prosperity: Come! I may sit down concealed (or) manifest, thy people may pay reverence (to me).
Having seen (this) likely thy name does not come into (my) mind, it is forgotten.
(4). I may become a Sultan, and having assembled an army I may put my foot on the throne. I may obtain command and sit down; 0 ISTanak! all is wind!
Having seen (this) likely thy name does not come into (my) mind, it is forgotten.
1 WcT signifies, according to the unanimous testimony of the Sikhs, a musical note or key, according to which these verses are to be played and sung. But the exact knowledge of it seems to he lost; for in spite of many inquiries, I have never been able to get an accurate description of it.
2 This word tiG Lf^T is missing in some MSS.; the verses are in reality Tripadas. The Sikhs call the Dupadas, Tripadas and Caupadas generally sabd.
3 5?T» is a very fine composition, of a red colour, made of amla (Sansk. WT^T«B)> which women apply to their foreheads.