(2). How shall I see my beloved, what is that work (that I should do), 0 dear! (Having become) the slave of the saints I will worship their feet, 0 dear! This life I will devote, I will sacrifice myself (to them), 0 dear!
Bowing and bowing to him 2 1 will cling to his feet, 0 dear!
(3). The Pandit is searching books (and) the Veda, 0 dear! Having become a BairagI he is bathing at a Tlrtha, 0 dear! He is singing songs 3 and reciting praises, 0 dear!
I will meditate on the name of the fearless Hari, 0 dear!
(4). (To whom) my Lord has become merciful, 0 dear!
(Those) sinners (are made) pure, having clung to the feet of the Guru, 0 dear! Having cut off (their) error and fear they are made everybody's friend, 0 dear! By the Guru the desire of their heart is fulfilled, 0 dear!
1 *HT<o> s-m- the eighth part of a pice (now nfcft).
2 i.e. the Guru, the head of the saints.
3 7TR is here used in an adjective sense = ^ftcTT> praising, singing.
RAG GrATJRI, MAH. V., SABD CLXVII. CLXVIII. (CCXXXVII. CCXXXV1II.)
(5). Who has obtained the name, he is wealthy, 0 dear!
Who has meditated on the Lord, (he becomes) lustrous, 0 dear!
Who (has obtained) the society of the pious, all his actions are good, 0 dear!
He is easily absorbed, 0 dear!
Gaurl majh; maliala V. CLXVII. CCXXXVII.
(1). Come, 0 my beloved Earn!
Night and day, at every breath I think of thee, 0 dear!
Give (me) information, 0 holy one, (that) I may fall at (thy) feet, 0 dear!
Without thee how shall one be saved, 0 dear!
(2). In thy society I am happy, 0 dear!
In (every) tree and grass, in the three worlds (thou), the highest bliss and joy, (art contained). The bed is beautiful, this mind (of mine) is opening (to thee), 0 dear! Having seen (thy) sight this happiness is obtained, 0 dear!
(3). Washing (thy) feet I will always serve thee, 0 dear! Worship, adoration and homage I will offer to thee!
(Having become) the slave of slaves I will mutter (thy) name, 0 dear! Supplication I will offer 1 to (thee), the Lord, 0 dear!
(4). My wish is fulfilled, my mind and body are green (= happy), 0 dear! Seeing (thy) sight all (my) pain is taken off, 0 dear!
Muttering continually the name of Hari, Hari, I have crossed over, 0 dear! This imperishable happiness is retained by!Nanak, 0 dear!
Gaurl majh; mahald V. CLXVIII. CCXXXVIII.
(1). Hear, hear my sweetheart, my friend dear to (my) heart, 0 dear! My heart and body are thine, this life also I devote to thee, 0 dear!
May the Lord, the support of (my) life, not be forgotten (by me), 0 dear! I am always in thy asylum, 0 dear!
(2). May I obtain by the favour of the Guru that Hari, Hari, 0 dear! Whom having fonnd my heart lives, 0 dear brother!
AH is the Lord's, (all) places are the Lord's. I always devote myself to the Lord, 0 dear!
(3). This treasure he minds attentively, whose lot is great, 0 dear! On the one pure name he bestows his devout meditation, 0 dear!
(By whom) the perfect Guru is obtained, all his troubles are effaced, 0 dear! The eight watches the excellences (of Hari) are sung (by him), 0 dear!
(4). A choice jewel is thy name, 0 Hari!
Thou art the true wholesale-merchant, thy devotees are (thy) retail-dealers, 0 dear! The wealth of Hari is true capital stock and traffic, 0 dear! Humble Nanak always devotes himself (to it), 0 dear!
1 Literally: will be said.
RAG GAURI, MAH. V., SABD CLXIX.— CLXXl. (CCXXXIX.— CCXLI.)
BAGU GATJEI MAJH; MAHALA V. Om! by the favour of the true Guru! <?LXIX. CCXXXIX. Pause, Thou art the object of my high regard, 0 creator, thou art the object of my high regard. Ey thy power I dwell in comfort, the true word (of the Guru) is the object of my attention.
(1). All things are known (by those, who), when having heard, are silent. Understanding is never obtained by those who are deluded by the Maya.
(2). The hints and signs, which they give, are seen by their eyes.1 He who is foolish and covetous, does not at all hear what is said.
(3). What shall.I count one, two (or) four (relishes)? the whole (world) is carried away by one relish {i.e. of the Maya).
Some few delight in the name, (as) some rare place is cultivated.
(4). The devotees are lustrous at the true gate, they are happy day and night.
To those, who are imbued with love to the Lord, humble Nanak always devotes himself.
Gauri mdjh; mahala V. CLXX. CCXL. Pause.
Thy name, 0 Lord, is clearing away pain, thy name is clearing away pain.
(By whom) it is adored the eight watches, (his) divine knowledge the true Guru is completing.
(1). In which body the Supreme Brahm dwells, that place is beautiful.
The servant of Yama does not approach (him, who) with his tongue sings the excellences of Hari.
(2). The knowledge of (thy) service is not known (to me) nor do I know how to adore (thee).3 (I flee to) thy protection, 0 life of the world, 0 my unattainable, unfathomable Lord!
(3). (To whom) the Lord has become merciful, (their) grief and afflictions have fled. No hot wind touches them, who are protected by the true Guru himself.
(4). The Guru is Narayan, the Guru is God, the Guru is the true creator.
From the Guru being pleased everything is obtained, humble Nanak is always devoted (to him).
Gauri majh; mahala V. CLXXL CCXLI.
Pause.
By muttering: Hari, Earn, Earn, Bam, Earn! (My) affairs were accomplished.
(1). In muttering Earn Govind (my) face became pure.
Prom whom the glory of Hari is heard, he is (my) brother and friend.
(2). In whom (are contained) all things, all fruits and all excellences: How should (that) Govind be forgotten from (one's) mind, by remembering whom pain departs?
(3). By clinging to whose garment's hem one lives and is brought over the water of existence: 1 Those, who give hints and signs, are the saints. "By their eyes," i.e. by the eyes of those, who, when having heard a word of instruction, keep silence and meditate upon it.
2 7ST tTTV Wnftj literally: it is not known to adore, ^TTV^T being constructed with the past con- junctive participle, like -HIA^L the active of it.
40 314 RAG GAURI, MAH. V., SABD CLXXIL; MAH. IX., SABD I. II. (CCXLIL— CCXLIV.)
Having met with that saint {i.e. Guru) salvation is obtained, the face (becomes) bright at the court (of Had).
(4). The praise of Govind, the fountain of life, is the capital of the saints.
ISanak (says): they are saved by muttering the name, at the true gate they are applauded.
Gauri rndjh; mahala V. CLXXII. CCXLIL Pause.
Sing the excellences of the sweet Had, 0 dear, sing thou the excellences of the sweet Hari I By being attached to the True one the placeless one obtains a place.
(1). All other tastes are insipid, body and mind become insipid.
What one does without the Lord, that is wasted, (wasted) is that life, # (2). Having seized the hem of the saint (= Guru) he will cross this world. If the Supreme Brahm be worshipped, (one's) whole retinue is saved.
(3). He is (my) sweetheart and relative, he is (my) friend, (who) puts the name of Hari into (my) heart.
(Who), having effaced all (my) vices, shows benevolence (to me).
(4). (My) property, treasury, village and house (are in) the repository of the foot of Hari. Nanak is a beggar at thy gate, 0 Lord, he asks thee for a gift.
Ora! by the favour of the true Guru! RAGU GAUEI; MAHALA IX.1 I. CCXLIII. Pause.
0 ye pious people, give up the pride of the heart!
Lust, wrath, the society of the wicked, flee from- them day and night!
(1). Who considers both, pleasure and pain, honour and dishonour, as the same, Who remains aloof from joy and grief, by him the substance of the universe 2 is known.
(2). That one may give up both praise and blame and seek for final emancipation. This sport, says humble Nanak, is difficult, by some (rare) disciple it is known.
Gauri; mahala IX.
II. CCXLIV. Pause.
0 ye pious, (this) creation is made by Earn.
One considers (him) as perishable,3 another as eternal, (but) the wonderful one cannot be apprehended.
(1). Man is in the power of lust, wrath and spiritual delusion, the person of Hari is forgotten. The unreal body is considered as real, like a dream in the night.
(2). What is seen, that all perishes, like the shade of a cloud.
Humble Nanak has known the world as vain, he remained (therefore) in the asylum of Earn.
1 i.e. Gum Tegh Bahadur, the ninth Sikh Guru, born a.d. 1612 (1621?), executed (at Delhi) 1675.
2 tTJT33"> the substance of the universe, i.e. the supreme or absolute being, constituting the substance of the universe.
6 ft?? fy/>?T fS«? *H*rfGT3 *U^> Earn, that he (i.e. Earn) perishes, another, that he is firm, eternal.
RAG GAURI, MAH. IX., SABD III.— VI. (CCXLY.— CCXLVIII.)
Gauri; mahala IX.
III. CCXLY. • Pause, The praise of Hari does not come into man's mind.
Day and night he remains absorbed in the Maya, say, how should he sing (his) excellences?
(1). With son, friend, the Maya, selfishness, thus he fetters his own self. Having seen this false world he rises and runs after it, as after a mirage.
(2). The cause of devotion (and consequent) final emancipation is the Lord, (but) the fool forgets him. Humble Nanak (says): among crores some (rare) one attains to the worship of Earn.
Gauri; mahala IX.
IV. CCXLYI. Pause.
0 ye pious, this mind cannot be seized.
It is fickle, (worldly) thirst dwells in it, therefore it does not remain firm 1 (steady).
(1). In whose body hard wrath is, (by him) all discretion is forgotten.
Every jewel of divine knowledge is taken away (from him), with him nothing abides.
(2). All the Jogis have been wearied with their efforts, the skilful have ceased singing (his) excellences. Humble Nanak (says): when Hari has become merciful, then every affair is accomplished.
Gauri; mahala IX.
Y. CCXLVII. Pause.
0 ye pious, sing the excellences of Govind!
You have obtained the priceless human birth, why do ye waste it to no purpose?
(1). Hari is the purifier of the sinners11 and the friend of the poor, come to his asylum! By whose remembrance the fear of an elephant 3 is taken away, why do you forget him?
(2). Having given up conceit and the delusion of the Maya, apply your mind again to the adoration of Kam!
Nanak says: this is the way of final emancipation; having become disciples you will obtain it.
Gauri; mahala IX.
VI. CCXLVIII.
Pause.
May some one instruct my erring mind, 0 mother!
(Though) having heard the way of the Yedas, the Purans (and) the pious, it does not for a moment sing the praises of Hari.
(1). Having obtained a human body, which is hard to get, he spends his life to no purpose. For the delusion of the Maya, which is a very intricate forest, he lets spring up a propensity.
2 nXld is here taken in the sense of \| |^A> purifying; its usual signification is: purified.
3 3? 5TT> tne fear °f an elephant, i.e. the fear of being thrown before an elephant, formerly a frequent manner of execution in India.
RAG GAURI, HAH. IX., SABD VII.— IX. (CCXLIX.— CCLI.)
(2). He entertains no love to the Lord, who is always near inside and outside. Nanak says: him consider emancipated, in whose body Ram is contained.
Gaurl; mahala IX. VII. CCXLIX.
Pause.
0 ye pious, in the asylum of Earn there is rest!
One may read the Vedas and the Puranas, (but) this is virtue, if one remember the name of Hari.
(1). Covetousness, delusion of the Maya, selfishness and attendance to worldly pursuits: Joy and grief affect him, in whom that Grod is not formed.1 (2). Heaven and hell, nectar and poison, gold and copper are the same to him: 2 To whom praise and blame, covetousness, (spiritual) delusion and passion 3 are the same.
(3). Who is not under the obstruction of pain and pleasure, him consider wise! Nanak says: him consider emancipated, who is a man of this kind.
Gaurl; mahala IX.
VIII. CCL.
Pause.
O heart, what has happened to thee, the foolish one?
Day and night life diminishes, and thou dost not know, that thou hast become light (in weight) by covetousness!
(1). The body, beautiful house and women, which thou hast considered thy own: Of these nothing is thine; see, reflect and think!
(2). Thy life, the jewel, is lost by thee, the way of Govind is not known by thee. Not a moment thou hast become absorbed with his feet, thy life is spent to no purpose.
(3). Nanak says: that man is happy, who sings the excellences of the name of Earn. All the other world is deluded by the Maya, it does not obtain the secure place.4 Gaurl; mahala IX.
IX. CCLI. Pause.
0 thoughtless man, be afraid of sin!
He, who is merciful to the poor, is annihilating all sin, fall thou on his asylum!
(1). Whose excellences the Vedas and Puranas are singing, his name hold fast in thy heart! The name of Hari is purifying in the world, by continually remembering it take off all sins!
(2). A human body thou wilt not obtain again, make somewhat a scheme for thy final emancipation, Nanak says; praise him, who is full of compassion, and thou wilt cross the ocean of existence, 0 man!
1 It is better bere to take 3jdf3 as an adjective (= Sansk. T{T()y formed, substantial.
2 = fSTTJ, to him, referring to tTT ^ (*Tfe)> *n whose mind = to wbom.
3 5^ I caonot be here a correlative adjective (such), but must be a substantive. It is the Arabic passion.
4 lA<j3 the secure place, from which no more regeneration takes place.
KAG GAURI, MAH. I., ASTPAD. I.
*BAGU gauei.
Astpadls; mahald I. Gauri guareri. Om! the true name is the creator, the supreme spirit. By the favour of the Guru!
I.
(1). A treasure and perfection is reflection on the spotless name. (In whom) the all-filling remains full, destroying (his) poison: His triad is1 gone off, he is pure within.
The instruction of the Guru became useful in ( = to his) soul.
Pause.
In this wise, by uttering Earn, the mind is soothed.
By the word of the Guru, the collyrium of understanding, he {i.e. Earn) is known.
(2). (What is) considered as the only happiness, is easily obtained. By the pure word (of the Guru) error is stopped.
They became red, the false red colour was absorbed.2 His favourable look fell (on them) and their poison was stopped.
(3). A return3 took place, having died whilst living they became awake. They delighted in the word (of the Guru), their mind was applied to Hari. Sweet juice they collect, poison is done away and abandoned.
In faith they live, the fear of Yama has fled.
(4). (Worldly) enjoyments, disputes and selfishness are stopped.
The mind is imbued with love to Hari (and to) the order of the boundless one. The practices of caste and brotherhood 4 are given up.
(His) favourable look has fallen (upon them) and happiness has settled in the soul.
(5). Without thee I see no other friend.
Whom shall I worship, to whom shall I apply my mind? Whom shall I ask, to whose feet shall I cling? On whose instruction shall I continue meditating?
(6). The Guru I will worship, to the feet of the Guru I will cling. I will adore, I will in love attach myself to the name of Hari.
Instruction and initiation (into the mysteries of the Guru) is (my) delight and desire. According to (his) order I go to my own house.
(7). (My) pride is gone, with pleasure I meditate on my own spirit. Light has sprung up (in me), in the luminous (Supreme) (I am) absorbed.
1 f^'o^i^j the triad, i.e. the three qualities.
z S5T^5 3§> they became red, i.e. tinged, with the true colour of the love of God.
3 The word "©^Z («/*•)> return, nearly corresponds to our "conversion."
4 yWf3 cR? Vf5; ynf3 and Vf5 must be taken together; otherwise yftf3 VTf3- RAG GAURI, MAH. I., ASTPAD. II.
What is written, is not effaced; the word (of the Guru is) the sign,1 (From which) the creator, the cause of causes, is known.
(8). (I am) not a Pandit, nor clever and wise.
(But nevertheless) I am not erring nor led astray by error.
I do not tell legends (of the Gods), the order (of Hari) is known by me.
Nanak is easily absorbed (in Hari) by the instruction of the Guru.
Gauri guarerl; mahala I. II.
(1). The mind is the elephant, the body the pleasure-ground.
The Guru is the elephant-goad. (Who) attends to the true word (of the Guru): He enjoys lustre at the royal gate.
Pause.
By dint of cleverness He 2 cannot be known.
Without (the mind) being subdued how can his estimate be obtained?
(2). In the house is nectar, the thieves3 take it away. None denies it.
Who keeps (it from the thieves), to him he himself gives greatness.
(3). Innumerable 4 fires are in one place.
They ceased burning, by the Guru they were extinguished by dint of instruction. By whom his mind is given over, he sings with pleasure the excellences (of Hari).
(4). As he is in the house, so he is outside.5 Sitting (even) in a cave how shall I describe him?
In the sea and on the mountain he is such a fearless one.
(5). Say, who will kill a dead one?
What a fear of any one has he, who is fearless?
By means of the word (of the Guru) he knows the three worlds.
(6). By whom it is said, by him (his) saying is explained. By whom it is understood, by him it is easily comprehended. Having seen and reflected (on it) my mind was soothed.
(7). Celebrity, intelligence 6 and final emancipation are in the One name. In him the Supreme Being is abiding: Who remains in his own house,7 in his own place.
(8). How many Munis praise him and show affection to him! In a pure body and heart think of that True one!
Nanak (says): adore continually Hari!
1 Most modern MSS. read now TT^T^ 2fl«lllM> but it is perhaps better to read: +{ Vjf^ />1+J|A| > as found in old good MSS.; the translation would then run thus: in the word {of the Guru is) the sign, etc.
2 He, i.e. Hari.
3 The thieves are the five: e*c.
5 The subject seems to be Hari, though no hint whatever is given; perhaps the disciple is meant. b *fjf3 here apparently = W3fs.
7 |At| WfcT* in his own house = in his own heart.
RAG GrATJRI, MAH. I., ASTPAD. III. IV.
Gaurl guareri; mahala I. III.
(1). That mind does not die, which i* disobedient.1 The mind (being) in the power of the inebriated ones (falls) by dint of folly (into) duality. (If) the mind be reconciled by the Guru, it becomes one (again).
Pause.
Earn, who is devoid of qualities, comes into one's power by means of praising (him).2 Who removes his own self, he reflects on him.
(2). (Whose) mind is led astray, many passions are in (his) thoughts. (Whose) mind is led astray, on (his) head a load comes.
(His) mind is soothed, who is thoroughly intent3 on Hari.
(3). (Whose) mind is led astray, into (his) house the Maya comes. Hindered by lust he does not remain in (his) place.
Adore Hari, 0 man, causing (thy) tongue to praise him!
(4). Elephants, horses, gold, sons, women (Cause) much anxiety; he leaves the arena, having been overcome: (Who) is playing in a game of dice with raw stones.4 (5). By collecting wealth passions are raised. Joy and grief are standing in the hall.
Happiness is easily (obtained) by muttering in the heart: Murari!
(6). If he {i.e. Hari) bestows a favourable glance (on any one), then he unites (him) to union (with himself).
He {i.e. the disciple) accumulates virtues, (his) vices he burns by means of the word (of the Guru). The disciple obtains the boon of the name.
(7). Without the name all is the abode of pain.
The fleshly-minded one is foolish, the Maya dwells in (his) mind.
To the disciple divine knowledge is decreed 5 by reason of former works.
(8). The mind is volatile and continually running about. To the true and pure one filth is not pleasing.
Kanak (says): the disciple sings the excellences of Hari.
Gauri guareri; mahala I. IY.
(1). In saying: "I, I," happiness is not brought about. The conceptions of the mind are false, He (only) is true.6 All are ruined, to whom duality is pleasing. That one earns, which is written from the beginning.
1 Aq^ Id is here apparently a new formation, not acting, disobedient, as ^TafTtJj worthless, bad, would not suit the context. The whole verse is so obscure, that the sense is only hinted at, not grammatically expressed.
2 JlcNO? the Formative Plur., by praises =by praising him.
3 iJ<W I cj is here adjective (XJcf||cft|^), having one bent of mind, quite intent on.
4 TffcJ (Sansk. SJlfT)' a s^onG usea" m Paying Chaupar, etc.
5 feftWH? J the *T is a mere alliteration.
6 That is: really existing* RAG GAURI, MAH. L, ASTPAD. Y.
Pause* The world was seen (by me) engaged in such a gambling. All ask for happiness (and yet) forget the name.
(2). If the invisible world be seen, then he could be described. Without being seen he is described to no purpose.
By the disciple he is seen with natural ease, By bestowing adoration and reflection with one devout thought (on him).
(3). (They are) asking for happiiiess, (yet) their pain increases. They string a necklace of all passions.1 "Without the One (they are) false, they do not become emancipated. "Who continually says: "the creator," he sees (him).
(4). He extinguishes the fire of (worldly) thirst by the word (of the Guru), Duality, doubt, with natural ease: (Who) by the instruction of the Guru causes the name to dwell in his heart, (And) sings in true manner the excellences of Hari.
(5). In the body of the disciple is true love (to Hari). (Who is) without the name, (does not get) his own place.2 Who is devoted to the love (of Hari), is most dear (to the) king (Hari).
(If) he bestow his (favourable) glance (on him), then he comprehends the name.
(6). The illusion of the Maya is all troubles. The fleshly-minded one is dirty, wicked and ugly. (If) he serve the true Guru, the troubles cease.
(Who has) the nectar-name, (he has) always happiness.
(7). The disciple comprehends (the True one), bestowing (on him) one (continual) meditation. He lives in his own house and is absorbed in the True one.
Regeneration and death he stops.
From the perfect Guru he obtains this wisdom.
(8). (If) I would tell (His) story, there would be no end of it. Having asked the Guru I saw, that there is no other gate. Pain and pleasure (are allotted) by his decree and pleasure. JNanak humbly says: devoutly meditate (on him)!
Gaurl; mahald I. V.
(1). " The Maya is the second," 3 so thinks the world. Lust, wrath, selfishness are perdition.
Pause.
Whom shall I call the second? there is none. In all is that One Supreme.
(2). (She is) the second (to) the foolish one, (who) talks of two.
1 The sense is: they carry about with themselves all passions.
2 "ferT 3T@> bis own place (of rest), i.e. final emancipation.
3 <*dl *TftlPX7> Maya is the second (next the Supreme). In the mind of the people the Maya has a reality, though she is only au illusion.
RAG GATJRI, MAH. I., ASTPAD. VI.
He comes and goes, having died he becomes (again) a second.1 (3). The earth and the sky I do not look upon as two. All people are women and men.
(4). I see the sun and the moon, the*bright lamps. In all is the dearly beloved youth contiguously.2 (5). Out of mercy he directed my mind (to the One). The true Guru gave me the understanding of the One.
(6). The One Supreme is known by the disciple.
Having destroyed duality he has comprehended him by means of the word (of the Guru).
(7). The order of the One is current in all the worlds. By the One all creation has been made.
(8). Know, that there are two ways,3 (but) only One Lord. Learn his order from the word of the Guru.
(9). All forms and colours are in the mind (of him), Says ISanak, (who is) praising the One.
Gauri; mahala I. YI.
(1). If one does works with reference to the Supreme Spirit, he is true. How does the ignorant one know the secret of final emancipation?
Pause.
Such a Jog! reflects on union (with the Supreme), Who, having killed the five, keeps the True one in his breast.
(2).' Who makes the True one dwell in his heart: He gets the price of the practice of Jog.
(3). In sun, moon, house and garden is the One. (Whose) work is to praise (him), they are absorbed (in him).
(4). With one word some ask alms.4 (Who is) given to divine knowledge and meditation, (in him) the True one wakes.5 (5). Who is absorbed in the fear (of God), does not go forth (from his house). What is the estimate (of him), who continually devotes himself to meditation?
(6). (Whom) he himself unites (with himself), (his) doubt he stops.
By the favour of the Guru he obtains the highest step (= final emancipation).
(7). Service to the Guru and reflection on the word (of the Guru) Destroy egotism (= individuality): (this is) the best work (one can do).
(8). (Equal to) silent repetition, austerities, control of the senses, reading of the Puranas, Is the reverence of the Boundless one, says Nanak.
1 These two lines are very defective, the sense is only hinted at. ^^ft must apparently be referred to the Maya. In the eyes of the foolish one OTcPTfZT) the Maya is the second, because he believes in duality; therefore he is subject to transmigration and becomes a second (from the Supreme), i.e. he is not absorbed in the absolute substance.
2 1 youth, young man (a term of endearment applied to Hari).
3 Two ways, i.e. that of the Hindu religion and that of the Musalmans.
4 The Gosavis, when begging, utter the one word *H7f£Vf.
5 The sense of these lines is: leading the life of mendicity is of no use, the True one is present in him, who is devoted to divine knowledge and meditation.
41 RAG GAURI, MAH. I., ASTPAD. VII. VIII.
Gauri; mahala I. VII.
(1). Who lay hold of patience, religious observances, good conduct and contentment: Them sickness does not befall nor the pain of Yama.1 They become emancipated (and ahsorbed into) the Lord, who has no form nor figure.
Pause.
What fear should the Jogi entertain?
In every tree, house and outside (of it) is that (Supreme).
(2). The Jogi, (who is) fearless and meditates on the Supreme, Who day by day wakes and devoutly reflects on the True one: That Jogi is pleasing to my mind.
(3). The net of death he burns by the fire of divine knowledge.2 (His) old age and death is gone, (who) removes his egotism. He himself is saved and saves (also) his forefathers.
(4). Who serves the true Guru, he becomes a Jogi.
Who remains absorbed in the fear (of the Supreme), he becomes fearless. As he is, whom he serves, such a one he (himself) becomes.
(5). (Who) praises the Supreme Spirit, who alone is fearless; 3 (Who) devotes himself (to him), saying: 0 Lord of the friendless! (Who) sings his excellences: he is no more regenerated.
(6). Who knows, that inside and outside is the One; Who by means of the word of the Guru comprehends his own self: He is approved of at the gate (of Hari) on account of the true word (of the Guru).
(7). Who dies by means of the word (of the Guru), he dwells in his own house. He neither comes nor goes, his desire ceases.
By means of the word of the Guru the lotus (of his heart) is opened.
(8). Whatever is seen, that is in hope and despair.
The poison of lust and wrath (is in them), hunger and thirst.
Nanak (says): some rare ones are met with, who are of mortified passions.
Gauri; mahala I. VIII.
(1). (If) such a servant (of Hari) be found, (to him) happiness accrues. (By whom) pain is forgotten, he obtains that True one.
Pause.
By seeing (his) sight (his) wisdom becomes complete.
The dust of the feet (of Hari) (is equal to) bathing at the sixty-eight (Tirthas).
(2). The eyes are gladdened by fixed attentive contemplation. The tongue (is) pure by the juice and essence of Hari.
1 tT*T ^tf; ^ftf = ^H=f> for the sake of the rhyme.
3 TrrQ" is here verb (A|Gc\l = AT^cM)- RAG GrAURI, MAH. I., ASTPAD. IX.
(3). By considering as true in the heart and by serving the inapprehensible and impenetrable (Supreme); The mind is satiated.1 (4). Wherever I see, there is the True one.
Without comprehending (him) the ignorant world is disputing.
(5). If the Guru instruct (one), a clear understanding is obtained. Some rare disciple comprehends (the truth).
(6). Keep (us) in mercy, 0 protector!
Without comprehending (thee) we become beasts and goblins.
(7). The Guru has said: there is no other.
To whom else shall I look and worship (him)?
(8). The saints are upheld by the Lord, the cause of the three worlds. Who knows his own self, he reflects on -truth.
(9). The True one is in (that) heart, (which is) the abode of true love. Nanak says: we are his slaves.
Gaarl; maliald I. IX.
(1). Brahma became proud and did not know (the Supreme). The calamity of the Veda befell him, he repented (of his pride).2 By whom the Lord is remembered; his mind is soothed.
Pause.
Such a pride is bad in the world.
With whom the Guru meets, his pride he removes.
(2). The king Bali (was) proud of his wealth.
He offers no sacrifices, (on account of his) great power he is unflinching.3 The Guru not being asked (by him) he goes to the nether region.4 (3). Harichand5 gives presents and acquires renown (thereby).
Without the Guru he does not obtain the end of the impenetrable (Supreme).6 He himself (i.e. the Supreme) leads astray, he himself gives wisdom.
(4). The pride of the evil-minded and wicked Harnakhas The Lord Narayan is smiting down.
1 *H75¥ *H^<c must be referred to i^T* as:?W??rbf ^ 5fc*T- The order, in which the words are put, offends against all grammatical connexion.
2 This refers to the story, that the Veda was stolen from Brahma whilst sleeping.
3 *H<oIdl? for the sake of the rhyme =?H^T3'« 4 This refers to the incarnation of Vishnu as vamana or dwarf. Bali, the Daitya, had gained possession of the triple world, and the gods knew not how to recover it. Vishnu appeared before him in the form of n dwarf, and asked so much land as he could pace in ihree steps. This request being granted by Bali, Vishnu extended so much as to step over the two worlds, but left the third, Patala, the regions below the earth, to Bnli.
5 Harichandra, the son of Trishanku, known for his unbounded liberality. He is said to have given his country, his wife and son, and finally himself, to Vishvamitra. See Vishnu Pur. p. 372, note 9.
RAG GAURI, MAH. I., ASTPAD. X.
He saves Prahlad bestowing mercy on him.1 (5). The foolish and thoughtless Bavana was led astray. Lanka was taken (from him) with Sita.
"Without love to the true Guru he had become proud.
(6). The thousand-armed Madhu, Kit, Mahikhas,2 Harnakhas he destroyed with (his) nails.
The Daityas, who did not practise devotion (to him), were killed.
(7). Jarasandh and Kalajamun were killed.3 KaktabTju and Kalanemu were torn in pieces.4 The Daityas were destroyed and the saints saved.