I have become very much afflicted, 0 father Nanak, nobody asks a word about me.
(4). Arabian and Turkish horses, gold, silver, loads of clothes: Go with nobody, (says) Kanak, they fall off, 0 fool!
A cup of sugar-candy, fruit, everything was tasted by me, thy name alone is nectar.
(5). (If), laying (deep) the foundation, I raise a wall, the house (will be) a heap of ashes.
1 The three states are: <jnfl(n (wakefulness), (dream), Tfflff{ (deep sleep).
2 The <r(Y*Uq*!ai is the state of abstraction from without and absorption in the contemplation of one's own spirit (as identical with the Supreme).
3 The four desirable objects are: \J*T, cftflf,?ft^f.
4 Man must become ^T*C||i> free from desire or hope of getting any reward for his actions, only intent on the contemplation of Hari, RAG GATJRI, MAH. I., SABD XIV. XV.
(If) having collected and collected (a hoard) I do not give (anything) to any one— the blind one thinks, "all is mine."
(If I have) a heap of gold, an upper w>om (full of) gold — it does not belong to any one.
Pause, Hear, 0 foolish, ignorant mind!
(6). His {i.e. God's) decree will be executed.
Our banker is a weighty Lord, we are his retail -dealers.
Soul and body, all the capital is his, he himself kills and vivifies.
Gaurl ceti; mahald I. XIV.
( 1 ). The others are five,1 we are (but) one, 0 man! how wilt thou protect thy household goods, 0 mind? They beat and plunder continually, before whom shall I raise a cry (for assistance), 0 man?
Pause.
Utter the name of Sri Earn, 0 mind!
On the way onwards (to the other world) the army of Yama is very hostile.
(2). Having raised a small idol-temple2 he guards the door (of it), within is seated a woman.3 The woman plays continually with nectar, the other five men are robbed at night.
(3). Having pulled down the small idol-temple {i.e. the heart) the temple (=body) is plundered (by them), the one woman is seized, 0 man!
(When) the club of Tama and (his) chain has fallen on the neck (of the person), these five men take to flight.
(4). He desires a fascinating woman, gold, silver, he desires friends and dinners at night.4 IsTanak (says): who commits sins for their sake will go bound to the city of Yama.
Gaurl ceti; mahald I. XV.5 (1). (There is) a (large) earring on thy body, (but) the (right) earring is within, (thy) body should be made the patched quilt.
The five should be made the servants and subjected, 0 Eaval, this mind should be made the staff!
Pause.
Thou, thou wilt get the skill of the Yoga: (If) thou wilt apply (thy) mind to the esculent roots (of) the one word (=name), (for) there is none other.
(2). After the head is shaved, a Guru should be obtained, by us the Ganga is made the Guru. The Lord alone brings across the three worlds, thou dost not think (of him), 0 blind one!
(3). (If) in ostentation thou wilt apply (thy) mind to (mere) words, (thy) doubt will never go off. If thou appliest (thy) thoughts to the feet of the One, thou wilt not run about in greediness and covetousness.
Pause.
If thou mutter the Pure (Supreme), (thy) mind will be absorbed (in him). Why dost thou talk, 0 Jogi, much deceit? — 1 The five are: HTRT, ^3, »HU^TH.
2 s-f* a small idol-temple in a temple = the heart. a The 44 (MA I? or woman, is here the TTfif, or intellect.
4 In VTTtnST tne 31 (as well as in *mTn3'T) is redundant and a mere alliteration. a These lines are addressed to a Jogi named Raval.
BAG GrAURI, MAH. I., SABD XVI.— XVIII.
(4). The body is mad, the soul ignorant, saying: "mine, mine" (life) is passed. Nanak (says): the naked (body) is burnt, then afterwards (the people) repent.
Gaurl cetl; mahala I. XYI.
(1). The medicine, charm (and) root (of) the mind (is) the One; if the thought be fixed (on him), 0 dear I He is obtained, who is cutting off the sinful works of the several births, 0 dear!
Pause.
Mind the One Lord, 0 brother!
In thy three qualities thou art involved in the world, the incomprehensible one cannot be compre- hended, 0 dear!
(2). (Like) sugar-candy the Maya is sweet in the body, by me and thee a bundle (of it) is lifted up, 0 dear!
The night is dark, nothing is seen, the mouse cuts the rope (of life) to pieces, 0 brother!
(3). As much as the fleshly-minded do, so much pain they incur, the disciples obtain greatness. "What is done by him (i.e. Hari), that is effected, the destiny cannot be effaced, 0 dear!
(4). Who are full, them he fills, (so that) they do not want (anything), who are coloured, them he steeps in colour, 0 dear!
If thou becomest their dust, (says) Nanak, then thou wilt obtain something, 0 foolish one!
Gaurl cell; mahala I. XVII.
(1). Whose mother (is she), whose father (is he)? from which place have we come? Within an orb (of) fire (and) water we are produced, for what work are we made?
Pause.
0 my Lord, who knows thy qualities? My vices cannot be told.
(2). How many trees and shrubs are known (by) us, how many animals are produced? How many snakes come into the cottages, how many birds are caused to fly about?
(3). He breaks into city-shops and palaces,1 having committed theft he comes home. He looks forwards and looks backwards, before thee where will he hide himself?
(4). The shores (of rivers), Tlrthas, the shops in the Bazars have been seen by me in the nine regions (of the earth).
Having taken the scales (I) began to weigh (all I have seen); the retail-dealer is even in the heart.
(5). As much as the ocean and sea is filled with water, so many are my vices.
Bestow mercy (on me), have a little compassion (on me), bring across the sinking stones!
(6). (My) soul burns like fire, within the shears move about.
Nanak (says): who knows the order (of God), he (enjoys) comfort day and night.
Gaurl bairagani; mahala I. XVIII.
(1). The night is passed in sleeping, the day is passed in eating.
(One's) life-time is (precious) like a diamond, it is given away for a cowrie.
^J/j^J^f a house or palace hung over with glass (literally: a house of lightening).
RAG GAURI, MAH. L, SABD XIX. XX.
Pause, The name of Earn is not known (by thee).
0 fool, thou wilt again rue it afterwtrds!
(2). Unrighteous property they put into the ground, unrighteous (property) cannot be liked.1 Those, who go off (to the other world) liking unrighteous (property), come (again in another birth) having lost the unrighteous (property).
(3). If that would be obtained, which one takes himself, every one would enjoy a good destiny. The decision is made according to (one's) works, though every one wish it (otherwise).
(4). Nanak (says): by whom the work (of creation) is made, he takes care of it. The order of the Lord is not known, to some one he gives greatness.
Gaurl bairagani; mahala I. XIX.
(1). (Though) I become a doe and live in the wood and eat esculent roots: My bridegroom is met with by the favour of the Guru; I am devoted, devoted (to thee), 0 Lord!
Pause.
1 am the (female) retail-dealer of Earn. Thy name is my goods and trade, 0 Lord!
(2). (Though) I become a Kokil and live on a mango-tree and reflect on (my) natural sound (or voice): "With natural ease my bridegroom is met with, who in appearance and form is boundless.
(3). (Though) I become a fish and live in the water: he, who remembers all creatures, My bridegroom dwells on this and that side, I shall meet (with him) having stretched out my arm.
(4). (Though) I become a (female) snake and live on the ground: (if) the word (of the Guru) dwell (in me), fear goes.
Nanak (says): they are always happy married women, (in) whom the luminous (Supreme) (is), (in) light they are absorbed.
Gaurl purlt dipakl; mahala I. Om! Ey the favour of the true Guru! XX.
(1), In what house praise is uttered and the creator reflected upon: In that house sing a song of praise, remember the creator!
Pause.
Sing thou a song of praise of my fearless (Hari).
I am devoted to that song of praise, by which happiness is always obtained.
(2). Continually the living creatures are taken care of, the giver will see (to them). The estimation of thy gifts is not found out, what is the valuation of that donor?
(3). The year and day appointed for the wedding is written (fixed); having met apply oil! Give, 0 sweetheart, a blessing, by which union with the Lord may be brought about!
(4). To every house this message (is sent), the calls are continually made. If the caller be remembered, (says) Nanak, those days come, 1 The Sikhs explain or nfJSH by JHT^i boundless, endless, which is etymologically inadmissible and gives no sense whatever. We derive *H7S3 from the Sansk.-^wpJ, false, unrighteous.
EAGr GrAURI, MAH. III., SABD I. II. (XXI. XXII.)
EAGU GAUBI; MAHAL A. III.
V Caupadas.
6m! By tlie favour of the true G uru! Gaurl guarerl. I. XXL (1). The Guru being met with union (with) Hari is brought about. He himself unites to union (with himself).
My Lord himself knows all the means.
By his order he unites (with himself) (those, whom) he recognizes by the word (of the Guru).
Pause.
By the fear of the true Guru error and dread go off. "Who is immersed in fear, he is tinged in true colour.
(2). By meeting with the Guru Hari dwells naturally in the heart. My Lord is weighty, his value (estimation) is not found out.
(Who) praises by means of the word (of the Guru) (him who) has no end nor limit: Him my Lord pardons, he is pardoning.
(3). By meeting with the Guru all wisdom and intelligence are obtained. In a pure heart dwells that True one.
By the indwelling of the True one every work (becomes) pure. The highest work is to reflect on the word (of the Guru).
(4). Prom the Guru the true service (of Hari) is obtained. Some disciple becomes acquainted with the name.
The liberal Hari lives, he is giving (to him): (Who) entertains love to (his) name, (says) Nanak.
Gaurl guarerl; maliala III. II. XXII.
(1). From the Guru some pious person obtains divine knowledge. Prom the Guru he gets understanding and is accomplished. Erom the Guru (he gets) composure and true reflection.
Prom the Guru he obtains the gate of final emancipation.
Pause.
By a perfect lot (destiny) the Guru comes and is met with. By true composure one is absorbed in the True one.
(2). By meeting with the Guru he quenches the fire of thirst. By means of the Guru tranquillity comes and dwells in the mind. By means of the Guru he becomes pure, clean and holy.
Through the Guru union (with Hari) is effected by means of the word.
(3). Without the Guru all the (world) is led astray by error. Without the name it incurs much pain.
He who becomes a disciple, meditates on the name. By the sight of the True one true honour is obtained.
(4). Who shall be called a donor? he alone is the donor.
If he bestow (his) mercy, union (with him) is brought about by means of the word (of the Guru).
BAG G-AXJRI, MAH. III., SABD III. IV. (XXIII. XXIV.)
Having met with the beloved the praises of the True one are sung. Nanak (says): the true ones are absorbed in the True one.
Gauri guareri; mahala III. III. XXIII.
(1). That place is true (good), (in which) the mind becomes pure. In the true one that True one fixes his dwelling.
True (is his) word, it is known through the four ages (of the world). The True one himself is everything.
Pause, (Whose) destiny it may be, (him) he unites with the society of the pious. He sings (then) the qualities of Hari, sitting in his own place.
(2). May this tongue be burnt on account of its duality! It does not taste the juice of Hari, it talks insipid things. Without comprehending (the truth) body and mind become insipid. Without the name (man) is afflicted and, having departed, weeps.
(3). By (what) tongue the juice of Hari is tasted with natural ease: That is absorbed in the True one by the mercy of the Guru.
Having reflected on the word of the Guru it is steeped in the True one. It drinks a pure stream of nectar.
(4). Who is absorbed in the name becomes a vessel. In a reversed vessel nothing sticks.
By the word" of the Guru there is in the mind dwelling in the name.1 Nanak (says): he is a vessel, a vessel, who has a thirst after the word.
Gauri guareri; mahala III. IY. XXIV.
(1). Some continue singing (the praises of Hari), (but) get no relish in their heart. What they sing in egotism, is useless.
They sing a (true) song, who have love to the name.
(Who) reflect on the true word (and) instruction (of the Guru).
Pause.
They continue singing, who are pleasing to the true Guru.
Their mind and body is steeped in love, by the name they become acceptable.
(2). Some sing, some practise devotion. They do not obtain the name without love.
Devotion (becomes) true by love to the word of the Guru, (If) their own beloved is always kept in the breast.
(3). They practise devotion, (but) the fools cause (only) their own self to be brought forth.2 Dancing and dancing they jump, (but) incur much grief.
By dancing and jumping devotion is not made.
Who dies bymeans of the word (of the Guru), that man obtains devotion.
(4). The compassionate to the devotees causes devotion to be made.
1 The sense is: by means of tbe word of the Guru man dwells in the name in his mind.
2 Compare in the following verse: f^tW JJfTV ^fB"* RAG GAURI, MAH, III, SABD V. VI. (XXV. XXVI.)
By true devotion one clears away from within his own self.
My Lord is true, he knows every procedure.
ISanak (says): (to whom) he gives the name, he knows it.
Gauri guarerx; mahala III. V. XXV.
(1). By killing the mind the busy running about (of the mind) dies. Without dying how shall (one) get Hari?
Does any one know a medicine, by which the mind may die?
(Whose) mind dies by means of the word (of the Guru), that man has understanding.
Pause.
On whom he bestows greatness: Into (his) mind Hari comes and dwells (therein) by the favour of the Guru.
(2). (If) the disciple practises (religions) works: Then he gets an insight into this (human) mind. The mind is intoxicated in egotism like an elephant.
The Guru is the goad; having killed (the selfish mind) he vivifies (it again).
(3). The indomitable mind (hardly) some one subjects. If it remains steady, then it becomes pure.1 By the disciple this mind is adjusted (brought into subjection). The diseases (of) egotism are removed from within.
(4). (Who) is kept by him from the beginning, (him) he unites to union (with himself). He is never separated, by means of the word (of the Guru) he is absorbed.
His own machinery he himself knows. Isanak (says): the disciple knows the name.
Gauri guar en; mahala III. YI. XXVI.
(1). In egotism the whole world is mad. By second love and error it is led astray.
It makes many reflections, but itself it does not know. Carrying daily on business life is passed.
Pause.
Enjoy (in thy) heart Ram, 0 brother I The tongue (of) the disciple is made juicy (by) the juices (of) Hari.
(2). By which disciple Earn is recognized in his heart: He, serving the life of the world, is known in the four periods (of the world).
(By whom), having destroyed his egotism he {i.e. Earn) is known: (On him) the Lord bestows mercy, who is requiting according to one's works.2 (3). Those people are true, who are united (with the Supreme) by the word of the Guru. They keep back their running (mind) and stop it.
1 The Sikh Granthis could never tell me what *H^<J BcJ means. But tldAI signifies here (as in Sanskrit), to remain. If the mind remains steady, fixed (opposed to, running about), it is purified (by being concentrated on the Supreme).
2 F*4 M I I > requiting according to one's works, disposer of the destiny of men according to their deserts.
BAG GAUflT, MAH. III., SABD VII. VIII. (XXVII. XXVIII.)
They obtain the nine treasures (of) the name from the Guru, By the mercy of Hari Hari comes and dwells in (their) mind. (4). Saying "Earn, Earn/' there is joy and tranquillity in the body. (If) he (Le. Earn) dwell within, the torment of Tama is not inflicted. He himself is the Lord, he himself the Vazir (prime minister). Nanak (says): serve thou always Hari, who is profound in qualities.
Gauri guarerl; mahala III. VII. XXVII.
(1). How should he he forgotten, whose the life and soul is? How should he be forgotten, who is contained in all?
By serving whom there is assurance (of) honour at the threshold.
Pause.
I sacrifice myself to the gratuitous service of the name of Hari. (If) thou art forgotten, I am burnt, I die.
(2). By them thou art forgotten, who are led astray by thyself. By them thou art forgotten, who are (involved) in duality.
The fleshly-minded, (who are) destitute of divine knowledge, fall into the womb (again).
(3). With whom he is invariably pleased, them the true Guru applies to (his) service. With whom he is invariably pleased, in their mind he causes Hari to dwell.
By the instruction of the Guru they are absorbed in the name of Hari.
(4). In whose bag is religious merit,1 they are reflecting on divine knowledge. In whose bag is religious merit, (by them) egotism is destroyed.
Nanak (says): I sacrifice myself to them, who are attached to the name.
Gauri guarerl; mahala III. VIII. XXVIII.
(1). Thou art ineffable, how canst thou be described?
In the word of the Guru, (which is) subduing the mind, thou art contained.3 Thy qualities are many, their estimation is not found out.
Pause.
Whose the species is,3 in him it is absorbed (again). Thy ineffable story is explained by the word of the Guru.
(2). Where the true Guru is, there an assembly of pious men is formed. Where the true Guru is, (there) naturally the qualities of Hari are praised. Where the true Guru is, there egotism is burnt by means of the word (of the Guru).
(3). The disciple obtains by his service (of Hari) a place in the palace (of Hari). The disciple makes the name of Hari dwell in his heart.
1 f^TTS "0% in whose hag is religious merit, i.e. those, who in a former birth have accumulated religious merit, get in a following birth this reward, that they meditate on divine knowledge, by means of which they obtain final emancipation.
2 The words are to be constructed thus: ITHR VTTH^ ^ t)" f3T *rrfvT WUfvT, the word of the Guru, which is subduing the mind, in that (word) thou art contained.
3 M lc\l signifies here "species." From which the species (or genus) has taken its rise, into that it is re-absorbed.
29 RAG GAURI, MAH. III., SABD IX. X. (XXIX. XXX.)
The disciple is by his devotion (to Hari) absorbed in the name of Hari.
(4). The donor himself (i.e. Hari) bestows gifts (on him): Who is imbued with love to the perfect true Guru.
Nanak (says): victory to them who are attached to the name!
Ganri gudrerl; mahala III.
IX. XXIX.
(1). From the One are all forms and colours.
Wind, water, fire, all (elements) are bound up (in him).1 The Lord sees all the colours (= forms) severally.
Pause.
The One is wonderful, that One (only). Some rare disciple meditates (on him).
(2). Naturally the Lord goes about in all places.
Somewhere he is concealed, (somewhere) manifest, by the Lord harmony (between himself and the creature) is made.
He himself awakes the sleeping ones.
(3). His estimation is not made by any one. Every one goes on telling (his) story.
Who is absorbed in the word of the Guru, he comprehends Hari.
(4). Having heard and heard he {i.e. Hari) sees (everything), by means of the word ef the Guru he unites (with himself).
Great grandeur is attained by the service of the Guru.
iNanak (says): those who are attached to the name, are absorbed in the name of Hari.
Gauri gudrerl; mahala III.
X. XXX.
(1). The fleshly mind is asleep by the delusion of the Maya (and its) love (to her). The disciple is awake, reflecting on the qualities (of Hari) (and) divine knowledge. Those people wake, who have love to the name.2 Pause.
Easily one wakes and does not sleep: If one gets knowledge (of the truth) from the perfect Guru.
(2). The bad and inexpert one never comprehends (the truth). He relates a story (of some god) and struggles with the Maya.
The blind and bare of divine knowledge is never accomplished (emancipated).
(3). In this (Xali)-yug emancipation (is obtained) by the name of Earn. Some rare one obtains it by reflection on the word of the Guru.
He himself is saved and he is rescuing (also) all his families.
(4). In this Kali-yug are no (good) works nor religion.
The birth of the Kali-yug takes place in the house of a Candal. Nanak (says): without the name no final emancipation is obtained.
1 **vJ an arbitrary formation from the Sansk. ^f^f.
2 fV*HTf3> instead of fVJHTC, on account of the rhyme.
RAG GAURI, MAH. III., SARD XI.— XIII. (XXXI.— XXXIII.)
Gauri guareri; mahala III. XI. XXXI.
(1). True is (his) order, true is the ffing.
(Who) with a true mind are attached to the fearless Hari: They are absorbed in the true palace (and) in the true name.
Pause.
Hear, 0 my mind, the word (of the Guru) and reflect (on it)! Mutter Earn and thou wilt cross the water of existence!
(2). In error it comes, in error it goes. This world is born in second love (duality).
The fleshly-minded one does not reflect, he comes and goes.
(3). Is (man) gone himself astray or is he led astray by the Lord himself? This creature (man) is put into a stranger's service.
Great pains are earned (by him), uselessly is his lifetime wasted.
(4). The true Guru, bestowing his mercy, unites (with Hari). "Who reflects on the One name, from his heart he removes error.
Nanak (says): who mutters the name, he obtains the nine treasures of the name.
Gauri guareri; mahala III. XII. XXXII.
(1). Go and ask those disciples, by whom (the name) is meditated upon. Ey the service of the Guru the mind becomes confiding.
They are blessed, who acquire the name of Hari.
Prom the perfect Guru they obtain brightness of intellect.
Pause.
0 my brother, mutter the name of Hari, Hari!
The worship of the disciple, the service of Hari is accepted.
(2). (Who) knows his own self, (his) mind becomes pure. He obtains emancipation whilst living,1 (from) Hari.
He sings the qualities of Hari, his wisdom becomes very great. Easily he enters tranquillity.
(3). In second love (duality) he cannot be served.
(Who) is immersed in egotism, eats a very poisonous thing. Ey son, family, house, the Maya, he is fascinated. The fleshly-minded one is blind, he comes and goes.
(4). (If) that man ( = the Guru) gives the name of Hari, Hari: Daily devotion is made by means of the word of the Guru.
Ey means of the instruction of the Guru some rare one comprehends (the truth). Nanak (says): that one is absorbed in the name.
Gauri guareri; mahala III. XIII. XXXIII.
(1). (Ey whom) the service (of) the Guru is performed continually (the four ages): (He is) a perfect man, if he practise (religious) works.
1 ^vT^A*!^ fa (^ffa«jfW)i a sta*e of emancipation duriog life. The soul is not yet actually separated from the body, but is so virtually, the influence of the exterior objects on the soul being destroyed by divine knowledge and contemplation on the One Supreme. This state is also called Jt\fS > or tranquillity.
RAG GrATJRI, MAH. III., SABD XIV. XV. (XXXIV. XXXV.)
Inexhaustible is the wealth (of) the name (of) Hari, there is no deficiency (in it). Here (in this world) there is always happiness, and at the gate (of Hari) lustre is obtained.
Pause.
0 my mind, no doubt should be entertained!
By the disciple neetar-juice is drunk (by means of his) service (of the Guru).
(2). Who serve the true Guru, they are great men in the world. They themselves are saved (and) all their families are emancipated. Who keep the name of Hari in (their) breast: They, being attached to the name, cross the water of existence.
(3). (Who) serve the true Guru (and are) always (his) slaves in (their) mind: After having destroyed egotism the lotus (of their) heart is expauded.
The unbeaten (sound) sounds (in them), they dwell in their own house. Being attached to the name they are lonely in (their own) house.
(4). Who serve the true Guru, their speech is true. Continually in devotion they utter the praises (of Hari). Daily they mutter Hari, the bow-holder.
Nanak (says): those, who are attached to the name, are quite his (Han's) own and without worldly concerns.
Gaurl guareri; mahala III. XIV. XXXIV.
(1). The true Guru is met with in accordance with a great destiny.1 In (whose) heart is the name, he enjoys continually the relish of Hari.
Pause.
0 disciple, meditate on the name!
Having overcome regeneration thou obtainest the gain of the name.
(2). Divine knowledge, meditation, the word of the Guru are sweet. By the mercy of the Guru some rare one tastes and sees them, (3). (Though) one practise much the prescribed works:a Without the name they are but woe, woe (and) egotism.
(4). (Who) is bound by the fetter and the noose of the Maya: He is released, (says) Nanak, by the Guru's explication (of truth).
Gaurl lairagani; mahala III. XV. XXXV.
(1). As3 the cloud is raining on the earth, if* there be water on the ground or not.
As water comes forth on the ground (and) without affection5 (for a particular place) the rain turns about: 1 The sense is: the true Guru is met with, if one's lot or destiny be great, on account of his meritorious works in a former birth.
2 TcHTCtsJ) the section of the Vedas treating of rites or works; then the prescribed works generally.
as; we should expect here also (adv.), as has the appearance of being in an adjectival connexion with THJcfYj which is not the case.
4 f^WT, interrogative particle (properly f^mfT — fs?*HT> whether— or); before 7^j\ the particle fsjWT should be repeated.
5 fq^ V7TT; the Sikh Granthis do not know what to make of this word, as cannot signify here "foot.5' But V3T or is a substantive derived from the verb H^TOT, "to be attached to," thence "attach- ment," " affection to." f%^Tvft = f%3ftr, lengthened on account of the rhyme. But the whole construction of these two lines is barbarous.
RAGr GrATJRI, MAH. III., SABD XVI, XVII. (XXXVI. XXXVII.)
Pause, 0 fatter, remove thou in this manner (thy) error!
Whatever one is doing, that he is, 0 clear, in such a one he is absorbed.
(2). Having become female and male what works are they doing? Thou art always of various forms, thy (people) are absorbed in thee.
(3). Erring (from truth) he falls into so many births, when he {i.e. Hari) is obtained, then he does no longer err.
"Whom the affair concerns, he knows it, if he be absorbed in the word of the Guru.
(4). Even thou proclaimest thy word,1 thou thyself causest error to be told (taught).
Nanak (says): (if) reality is united with reality, then he does not come again into regeneration.2 Gaurl hairagani; maliala III. XVI. XXXVI.
(1). The whole world is in the power of death, being bound by duality. The fleshly-minded one, practising works of egotism, incurs pain.
Pause.
0 my mind, apply thy thoughts to the feet of the Guru!
The disciples, taking the treasure of the name, are emancipated at the threshold (of Hari).
(2). "Wandering about in the eighty-four lakhs (of forms of existence) on account of the obstinacy of (their) mind, they come and go.
The word of the Guru is not known (by them), (therefore) they fall again and again into the womb.
(3). By the disciple his own self is known, the name of Hari (therefore) comes and dwells in (his) mind.
Day by day he is given to devotion, he is easily absorbed in the name of Hari.
(4). (If) the mind die by means of the word (of the Guru), then a clear apprehension (of truth) takes place, the passions of egotism are dropped.
Humble Nanak (says): (by whom) they are obtained by destiny (according to their former works), (to them) are distributed the store-rooms (of) the name (of) Hari.3 Gaurl hairagani; maliala III. XVII. XXXVII.
(1). In one's father's house there are four days (to be spent), by Hari, Hari they are fixed. (That) female disciple is lustrous, (by whom) the praises (of Hari) are sung.
(Who) remembers the excellences (of Hari) in her father's house, she gets a dwelling in her father- in-law's house.
That female disciple is easily absorbed (in Hari), to whose mind Hari, Hari has been pleasing.
Pause.
The beloved4 dwells in the father-in-law's and in the father's house; say, in what manner may he be obtained?
1 What is TSf\I? It cannot be here, according to the context, " thou art," but it is very likely the Sansk. (S^rf^D* to ca^» t0 Proclaim, corresponding to oJITTfvr> thou causest to be told.
2 nnrfY- nnt- 3 The construction of this line is utterly confused and a regular puzzle (for which it is intended), but we do not doubt, that the words must be placed in the order we have translated them.
* The f\f3, or beloved, is here the Supreme Being.
HAG GAURI, MAH. III., SABD XVIII. (XXXVIII.)
The pure (Supreme Being) himself is inapprehensible, by himself union is brought about.
(2). (If) the Lord himself give understanding, the name of Hari is meditated upon. The very fortunate one1 meets with the true Guru, from (his) mouth nectar is obtained. Egotism and duality are destroyed, naturally and easily he is absorbed.
In all he himself, he himself is existing, he himself applies (men) to the name.
(3). By the fleshly-minded he is not obtained on account of their pride, by their ignorance (of divine matters) they are foolish.
They do not perform the service of the true Guru, again and again they rue it. They must dwell in the belly and womb, in the belly they are melted. Thus it pleases my creator, the fleshly-minded are led astray (by him).
(4). By my Lord Hari the full destiny (of every man) is from the beginning written on the forehead.
(Who) meditates on the name of Hari, Hari, (with, him) the Guru, the hero, meets. My father and mother are the name of Hari, Hari is my relative and brother. 0 Hari, Hari, 0 Lord, pardon and unite (with thyself) humble, poor Nanak!
Gaurl bairdgani; mahala III. XVIII. XXXYIII.
(1). Erom the true Guru divine knowledge is obtained, the truth (reality) of Hari is reflected upon.
The dull intellect becomes unfolded by muttering the name of Murari. By the spirit the illusion is dispelled,2 darkness ceases.
On whose forehead it is written from the very beginning, to them the name of Hari is dear.
Pause.
In what manner is Hari obtained, 0 ye saints, seeing whom I live?
Without Hari I do not live a second, 0 Guru, join (him to mc), (that) I may drink the juice of Hari!