4 No person is mentioned; it may therefore he applied to the first or tliird person singular.
5 Vf~? is no,t to be confounded with ^f3" (lest); is the Sansk. i| cjf( according to my opinion; we have therefore translated it with likely.
22 SIKl BAG, MAH. L, SABD II. III.
Siri Rag; mahala I. II.1 (1). (If my) life (be) crores, crores, if wind-drinking (be my) nouriture.2 If (dwelling) in a cave I do not see neither moon nor sun, (if) I have no place for dreaming (and) sleeping.
Yet thy value is not found out (by me), how great shall I call thy name?
1. Fame.
True is the Formless in his own place.
Having heard, heard the word (one) tells it; if it pleases (to any), he longs (for it).3 (2). (If) I be killed and cut (in pieces) repeatedly, (if) I be ground on the grinding stone.4 (If) I be burned with fire, (if) I be reduced to ashes (mixed with ashes).
Yet thy value is not found out (by me), how great shall I call thy name?
(3). (If) having become a bird I roam about and go to a hundred heavens. (If) I do not come into the sight of any one, nor do drink and eat anything. Yet thy value is not found out (by me), how great shall I call thy name?
(4). 0 Nanak! if having read, read a paper consisting of a hundred thousand maunds consideration (an idea of him) 5 be made.
(If) the ink do not run short, (if) the wind move the pen.
Yet thy value is not found out; how great shall I call thy name?
Sin Rag; mahala I. III.
(1). According to destiny one speaks,6 according to destiny one eats. According to destiny a way is made, according to destiny one hears and sees. According to destiny the breath is taken; what shall I go to ask a learned man?
1. Pause.
0 father, the creation of Maya is deception.
Ey the blind one the name is forgotten; he has neither this nor that (world).
(2). What lives, dies; being born7 it is here (in this world) eaten up by death. Where having sat down one is informed, there none has gone with.8 As many weepers as there are, they all bind together a bundle of rice-straw.9 1 On the occasion when these verses are said to have been tittered by Nanak, see Sikha de raj di vithia, p. 260. * *HfV*HT©" explained by ^-HA; it is the Sansk. ^(TOfTO, satiety; food.
3 This line is very intricate, as no subject whatever is indicated. The commentary says:?j fa?^ ^ X^IU-^I 3Tft 3^TT 35T6^T as one has desire, so he covets (it).
4 VTfe» lengthened instead of Iff^T* having fallen (on the grinding-stone)- 5 ^T"© is here identical with ^1<£/>T> idea, consideration.
7 Tllfii^ from ^TT@<2n= Sindhi ^TRTJT, to be born.
8 f?f% 'ErfvT where one, having sat down, is informed; of what, is not mentioned. Very likely it should be supplied: of one's good and bad actions, for *Rp£T"@^T has this secondary signfication: to correct, to put right.
9 To bind up a bundle of rice-straw = to do a useless business. Weeping after a dead person is A useless thing.
SIRI BAG, MAH. I., SABD IV. V.
23 (3). (Though) every one says very much and no one says little.
(His) value is not obtained by any one, by saying he does not become great. Thou alone art the true Lord; of other creatures (there are) many worlds.
(4). Who are low-born amongst the low, who are the lowest of the low.
In their society and community is Nanak; what emulation (have I) with the great? Where the low ones are cared for, there is pardon by thy (merciful) look.
Siri Rag; mahald L IV.1 (1). Covetousness is a dog, falsehood a sweeper, food obtained by cheating carrion. Another's defamation (is stirring up) another's dirt, tale-bearing fire, wrath a Candal.2 Enjoyments, praising myself, these are my works, 0 creator I 1. Pause.
0 father! may (such things) be spoken, by which honour is obtained.
Those who do excellent works, are called excellent at the gate (of God), those who do low works, sit outside and weep.
(2). (There is) the enjoyment of gold, the enjoyment of silver, the enjoyment of a fascinating woman (and) of the scent of sandal-wood.
(There is) the enjoyment of a horse, the enjoyment of a bed, the enjoyment of a palace; sweet is the enjoyment of meat.
So many are the enjoyments of the body; how shall the name dwell in (this) body?
(3). That speech is acceptable, by which speech honour is obtained.
He who speaks insipid things, comes to grief; hear, 0 foolish ignorant heart! Those, who please him, are good; what will the others say?
(4). They have understanding, they have honour, they have wealth in their lap, in whose heart he, (God) is contained.
What for praising them? is any one (else) beautiful?
0 TTanak! without (his) glance they are not fond of giving nor of the name.
Siri Rag; mahald I. V.
(1). A hall of intoxication, of falsehood is given by the giver.3 The intoxicated forget death, they enjoy themselves four days. The True one is found by those Sofia, who keep fast his court.
1. Pause.
0 Nanak! know the True one as true!
By whose service comfort is obtained and (one) goes to thy threshold with honour.
(2). He is outwardly true liquor of molasses,4 in whom the true name is.
1 The following verses Nanak is said to have uttered in conversation with the Pandits of Benares. — See Sikhi de raj di vithia, p. 298.
2 The way in which the Sikh Pandits explain the Granth may be seen from the Sikh! de raj di vithia, p. 299, where the following explanation is given: WHlt fSfcTT f^TZT fh WfTO $ T^TO 9" " another's defamation is dirt, wrath is fire, it is like a Candal." The Pandit in question did not understand the meaning of ^tf ffVft » and he therefore simply left them out.
3 The giver here is God, who deludes by his Maya.
* A strong liquor is distilled from 3J|7, or molasses.
24 SIRI RAG, MAH. I., SABD VI. VII.
I sacrifice myself for those, who hear and explain (it).
Then the heart is known as drunk, when it obtains a place in the palace (of God).
(3). When the name is the water (to bathe in), good actions (and) truth the scent of sandal-wood on the body.
Then the face becomes bright; the gifts of the one giver are Lakhs. Pain is ordered from the part of him, with whom comfort rests.
(4). Why is he forgotten from the mind, whose the life of the creatures is? Without him all is impure, whatever there is of clothing and food.
All other words are false; what is pleasing to thee, that is acceptable.
Sirl Rag; mdhala I. VI.
(1). Having burnt the love (of the world) rub it and make it ink; make understanding the best paper. Make love the pen, make the mind the writer; having asked the Guru, write the decision. Write the name, write (its) praise, write that which has no end nor limit.
1. Pause.
0 father! know to write this account!
Where account will be asked, there will be made the true sign (or signature).
(2). Where greatness will be obtained, always pleasure and delight. (There) from their face marks will issue, in whose heart the true name is. If it does accrue1 by destiny, then it is obtained, not by prattle of words.
(3). Some come, some rise and go, to whom the name of chieftain is given. Some are born as beggars, some have great courts.
Having gone onwards (to the other world) it will be known, that without the name there is change of form.2 (4). Out of thy fear dread is very great; being consumed, being consumed, the body becomes tattered. Those who had the name of Sultan and Khan, have been seen becoming ashes.
0 Nanak! when one has risen and departed, all false love breaks down.
Sirl Rag; mdhala I. VII.
(1). All juices are sweet by minding (the name), (all are) seasoned by hearing (it).
The acid (juices) will go off by uttering (the name) with the mouth, by the sound3 they are made spices. On whom he looks in mercy, to him the thirty-six kinds of food4 are one substance.6 1. Pause.
0 father! other food is a poor pleasure.
By the eating of which the body is pained and disorder rules in the mind.
(2). "Red clothing is a red heart;6 whiteness (of clothes), truthfulness and donation.
2 V3, change of form, etc., implies here transmigration. He who is not imbued in the name, will be subject to a course of transmigration.
3 The > sound, denotes here "&>if3TcJj uttering Om!
4 ^H^p" means here food.
6 On the occasion when these verses are said to have been uttered, see Sikha de raj dl vithia, p. 293. 6 <T31 has a double meaning: red, and steeped in love (to God); the latter is here understood.
SIR! RAO, MAH. I., SABD VIII.
25 Blueness and blackness (of clothes), wicked actions; putting on clothes, meditation on the feet (of Hari).
The waistband is made of contentment, wealth and youth is thy name.
Pause.
0 father! other clothing is a poor pleasure.
By the putting on of which the body is pained and disorder rules in the mind..
(3). To have a knowledge of a horse's saddle, of a golden back-strap,1 this is thy way. Quiver, arrow, bow, sword-belt are the constituent parts of virtue (with thee).
A musical instrument, a spear, appearing publicly with honour, (this) is thy business, 0 my caste!2 Pause.
0 father! other3 mounting is a poor pleasure.
By which mounting the body is pained and disorder rules in the mind.
(4). (My) house and mansion is the delight in (thy) name, thy (merciful) look my family. That is (thy) order, which will please thee, (though there be) other very boundless talk. 0 JSanak! the true kiug does not ask nor deliberate.
Pause.
0 father! other sleeping is a poor pleasure.
By which sleep the body is pained and disorder rules in the mind.
Sin Rag; maliala I. VIII.
(1). A. body (besmeared) with kungu, adorned with jewels, perfume of aloe-wood, the breath (kept fast) in the body.
The mark of the sixty-eight Tlrthas in the face — in this there is display of little wisdom. In that is wisdom: praising the true name, the abode of (all) excellences.
Pause.
0 father! other wisdom, other and other: If it he practised a hundred times, it is the. false effort of the false ones.
(2). He (=one) may apply himself to worship, he may be called a Plr, the whole world may flock to him.
He may make his own name famous, he may be counted amongst the Siddhs.
When his (honour) does not fall into account (before God), all (his) worship is (but) a wretched thing.
(3). Those who are established by the true Guru,4 nobody can efface.
Within them is the ahode of the name, by the name they will become manifest.
(By whom) the name is worshipped, the name is minded, they are always unbroken5 and true.
(4). When dust is mingled with dust, what will become of the soul?
1 TTMfsr (Pers. c^c^ll) is the Sindhi ^{T^RT » a back-strap of a horse, merely put on for ornament's sake.
2 Nanak is said to have uttered these verses on being asked by his father Kalu to mount a horse and to go home. — See Sikha de raj etc., p. 294. y 3 The word TfcS, other, does not quite agree with the preceding verse, and seems to be a mere repetition without any reference to the context. The sense is: this and all such other mounting.
4 The Sikhs always now refer the words *rf5 to their Guru, as an incarnation of the Deity. C nnfe» unbroken, not subject to death (f^RT WT ^THX 1 Tt)- 4 26 SIRI RAG, HAH. I., SABD IS. X.
All clevernesses are burnt (with the body); it rises and goes weeping.
0 Nanak! the name being forgotten what will become (of it) when having gone1 to the gate (of God)?
Siri Pag; mdhala I. IX.
(1). The virtues, of the virtuous woman are spread (abroad), the vicious woman pines.
If the fascinating woman longs for her husband, there is no meeting (with him), the friend (=husband) is hard-hearted.
There is no boat nor buoy, he is not obtained, the friend is far off.
Pause.
My perfect Lord is motionless on his throne.
If he makes the disciple2 perfect, the True and Unweighable one is obtained.
(2). The palace of my Lord Hari is beautiful; in it are gems and rubies. His castle of pearls, pure diamonds and gold, is delightful.
Without a ladder how shall I ascend to (his) castle? I am happy by the meditation on Hari (my) Guru.
(3). The Guru3 is the ladder, the Guru is the boat, the Guru is the buoy, the name of Hari. The Guru is the pond, the sea, the boat, the Guru is the Tirtha and the sea.
If she pleases him, she is bright, she goes to bathe in the true tank.
(4). He is called brimful,4 dwelling on a full throne.
(Dwelling) in a full, beautiful place, he fulfils the hope of the hopeless. 0 Nanak! if he is found full, how shall his qualities diminish?
Siri Bag; mdhala I. X.
xl). Come, sister, cling to my neck, (cling) to my breast, 0 dear companion! Having joined (me) tell (me) stories about thy powerful sweetheart (husband). In the true Lord are all virtues, in us are all vices.
Pause.
0 creator! every one is in thy power.
One word should.be considered: when thou art, what are the others?
(2). Go ask the woman beloved by her husband: by what cleverness is he enjoyed by you? "Easily with contentment she is adorned, who speaks sweetly.
The sweet friend is then met with, when I hear the word (instruction) of the Guru."
(3). How many are thy powers, how great is thy donation?
How many are thy living creatures, who praise thee day and night?
How many are thy forms and colours, how many the high-born and the outcasts?
(4). If the True one is found, comfort5 springs up (in the heart); the true ones are absorbed into the True one.
1 3ffenTT must be read zrfSWT (in having gone), but in all such cases the Anusvara is never placed.
2 As the word signifies also God, 3TWftf may denote a man who turns his face towards God, a seeker of God.
3 The Guru is here the Gurdev (the incarnate Guru). This is shown by the whole context. * VTT, full, denotes in reference to God: all-filling, all-pervading and perfect in himself.
5 signifies here comfort, joy.
SIEI RAG, MAH. I., SABD XI. XII.
27 If attention is made, honour springs up; by the words of the Guru he (=one) eats up his fear. 0 Nanak! the true king himself unites (him with himself).
Sir^Rag; mahala I. XI.
(1). It has come to a good issue,1 that I have been saved, (that) egotism has died away from (my) house (=body).
The messengers (of Yama) render service again, (because I have) faith in the true Guru.
He who abandons his own volitions2 is an idle talker; the True one (alone) is without concern.
Pause.
0 heart! if the True one is found, fear departs.
How shall (one) become without dread and fear?
The disciple is absorbed by means of the word (of the Guru).
(2). How much utterance (of the name) is made (and yet) in uttering no end is reached! How many are the beggars! he alone is the bountiful.
By the indwelling in the heart of him, whose the life of the creatures is, comfort is obtained.
(3). The world is a dream, (in which) a play is made; for a moment he (God) makes her play the play. United (by God), those who are alike, meet together, separated (by God) they rise and go.
What has pleased him, that is done, anything else cannot be done.
(4). Bythe disciple the thing3 (i.e. the name of Hari) is purchased, (this is) true trade-stock, true capital. By whom the true (stock) is sold, praise to that perfect Guru!
0 iNanak! he will recognize (know) the thing, who traffics in truth.
Siri Rag; mahala I. XII.
(1). A metal is again joined to a metal, he who praises is absorbed into the object of praise. Apply (to thyself) deep red,4 thick, true colour!
The True one is found by the contented, having uttered "Hari" with one mind.
Pause.
0 brother, (become) the dust of the holy people!
In the assembly of the saints the Guru (=God) is obtained, (final) liberation and the cow of all things.6 (2). High and beautiful is (his) place, above is the palace of Murari.6 By true (=good) works the gate of the house and palace of the beloved is obtained. The mind of the disciple is instructed having reflected on the Supreme Spirit.7 1 &#>\ *T<ft fr{, i-e- ^175 1<ft yf> literally: a good thing has been effected, that.
2 oT^Vr fZWfaft must nere De taken in the sense of: he who says or pretends, that he is abandoning his volitions or designs.
3 ^W3> as often used in the Grantb, signifies the thing' icar i^offlv, i.e. the name of Hari.
4 35T75; both are adjectives (for is also used as adjective) signifying "red."
° "M^TcTET is identical with S^W ifcs, the cow that grants all wishes. V^TcTW signifies in Hindu! also: all things.
6 *id ltd (*}\Tf\)». ^e enemy of Mura (a Daitya), name of Vishnu or Krishna = God, 7 WT3*T3TH (*ne same as V<W3*T0> Sansk. -4||dJT^T7T> tne Supreme Spirit. It denotes the world- soul (enjoying itself), identified with Vishnu or Hari.
28 SIRI RAG, MAH I., SABD XIII.
(3). If the threefold work1 be practised, there arises hope and anxiety.
How shall without the Guru the triad2 cease to he? hy being united with the self-existing,3 comfort arises.
(By whom) in his own house his (God's) palace is recognized to be, he washes off his dirt (sin), if he (God) looks (on him) in mercy.
(4). Without the Guru the dirt does not go off; without Hari how is there perfume in the house? (By whom) the one word {i.e. the name) is reflected upon, he gives up (all) other hope.
0 Nanak! (by whom) he {i.e. Hari) is seen and pointed out (to me); (for him) I always sacrifice myself.
Sirl Rag; mahala I. XIII.
(1). Woe to the life of the unfavoured woman, she is ruined hy second love.4 Like a wall impregnated with saltpetre day and night falls and tumbles down (so she goes to ruin). Without the word (=name) no comfort arises, without the beloved pain does not go.
Pause.
0 handsome young woman! what is decoration without the beloved?
At the gate thou obtainest no entrance to the house, at the threshold the false one is wretched.
(2). He himself the wise one is not mistaken, he is a true, great husbandman. Eirst having brought the soil in order he sows the seed of the name (in it).5 The nine treasures are produced (from) the one name, (according to) destiny the sign (=lot) falls.
(3). The wise one, who does not know the Guru, what is his wisdom and good conduct? By the blind the name is forgotten, in the self-willed is great mistiness.6 His coming and going does not cease; having died he is horn (again) and becomes wretched.
(4). Sandal-wood has been bought, kungu and red lead for the parting-line of the hair. Very much perfume,7 camphor with betel-leaves.
If the woman does not please the sweetheart,8 all (this) apparatus is useless.
(5). The enjoyment of all pleasures is useless, all ornaments are an abnormal thing.
As long as she is not perforated9 by the word (of the Guru), how shall she receive honour at the gate of the Guru?
0 Nanak! those favoured women are blessed, who are in love with their husband.10 1 (cffyfM is ^f^rf (what is collected, heaped up), ITPC^ (what has been commenced), and (sh^^lTfT (what is being done).
2 f35^ (formed from the Sausk. f^FTS, having three heads or horns), triad, the three qualities ^ (^rcT = *ra, the true nature, the quality of goodness), ^ {r^[=J^^, passion), and 3^ (cl*T = fHR> darkness), inherent in all that is created.
3 *1vl-H, the same as ^T*frf%^i > self-existing, an attribute of the Supreme Being; but it may also be translated by: composure {of mind); composure {of mind) being obtained.
4 ^rTT 3\G> second love (other than the love of God) = worldly love; duality* 5 lc% is here, for the sake of the rhyme, = ^f^TT, grain, seed.
b *H*T STETT'B') a frequent expression in the Granth: deep darkness or mistiness (^Lfi).
*6*Cf>, name of a perfume, ^*HT (Amaranthus oleaceus) and sandal- wood ground together to a paste.
8 ^ TO 3^3" 7; cTf^ft; Sjfj is here neither Ablative nor Locative, but stands for j^fa (Dative).
9 3-£C!\T> v.a. To perforate, to split; in the passive: to be perforated = to be thoroughly imbued in.
10 is a SindhI word (^r), and signifies properly: bridegroom.
SIRI RAG, MAH. I., SABD XIV. XV.
29 Siri Rag; wiahala I. XIY.
(1). Empty and frightful is the body, wflen the soul (or life) departs from it. The burning fire is extinguished, not any smoke has issued from it.1 The five (elements)2 have wept, filled with pain, they are destroyed by second love.
Pause, 0 fool! mutter Hari, remembering his qualities.
Egotism and selfishness is captivating, the whole (world) is ruined by egotism.
(2). By whom the name is forgotten, having stuck to another business: They, by giving themselves to duality,3 are consumed and dead; in their heart is the fire of thirst. Those are saved, who are preserved by the Guru, the others are cheated and deceived by their (worldly) business.4 (3). Dead is friendship, love is gone, enmity and opposition is dead. (Worldly) business is stopped, egotism is dead, selfishness and wrath 'is absorbed.
It is owing to destiny that the True one is obtained; the disciple is always suppressing (his senses).
(4). By true work the True one is found, by the wisdom of the Guru he falls into the skirt (of the disciple).
That man is not born (again) nor does he die, he does not come nor go.
0 ISTanak! he who is foremost at the gate, he will go dressed to the threshold (of God).5 Siri Bag; maliala I. XV.
(1). The body being burnt has become earth, the mind by the infatuation of the Maya (like) dross. The (old) vices have again clung to it, the cruel ones sound (again) the trumpet.
Without the word (of the Guru) he (or the mind) is brought into error, duality sinks the boat's load.
Pause.
0 mind! be attentive to the word and cross (thereby) over!
By whom the name proceeding from the mouth of the Guru is not understood, he, having died, is born (again), he comes and goes.
(2). That is called a pure body, in which the true name is.
(Such a) body is steeped in true fear (of God), the tongue has a true taste.
(If) it {i.e. the body) is looked upon with a true glance (of mercy), it will not get into distress again.
1 dlRj y 66-^1" S life is compared to a burning fire, which is extinguished without leaving any trace of Its existence.
Q The five are here the elements (c^T), viz.: ^Eft (earth), Sf^f (water), "^rf^t (fire), ^T*J (breath), ^IT^rni (ether), of which the body is composed according to Hindu notion. The Sikhs refer the five to SJTO (lust), ^Tf (wrath), ^3 (covetousness), *ftT (infatuation), HoffiJ (selfishness).
3 ■ifyMI has in the Granth not the sense of doubt, but retains its original meaning: duality, twofold- ness (Sansk. §fcf \2T), like ^tTT ~3 I Q * 4 ZfJT must be constructed thus: TTRt crfST flft; W&t is fem. (supply 'Sf3[ is part, past conj.
5 ^,fd inJ^TTTS foremost at the gate (of the Guru), Le. quite given to the attention and service of the Guru. thTTj dressed, i.e. in a dress of honour (c^Ji^).
30 SIEI RAG, HAH. I., SABD XVI. XVII.
(3). "From the True one wind (air) has proceeded, from the wind water has heen engendered. From water the three worlds have been made, into every body light is infused.1 The pure does not become defiled; by him, who is steeped in the word, honour is obtained.
(4). This mind is contented in the True one, (if) he (God) casts upon it a look of mercy. The five beings2 are steeped in true fear, there is true light in the mind.
0 Nanak! the vices are forgotten; those who are protected by the Guru (obtain) honour.
Siri Rag; mahala I. XVI.
(1). 0 Kanak! on the boat of the True one there is crossing over by means of reflection on the Guru.3 Some come, some go, quite full of selfishness.
The intoxicated with obstinacy of mind are drowned, the disciple that True one is bringing across.
Pause.
How shall it be crossed without the Guru, (how) shall comfort be obtained? As it is pleasing (to thee), so keep me, I have none other.
(2). If I look before me, there is a conflagration of the jungle,4 on my back there are green sprouts. By whom it is produced, by him it is destroyed, in every body (vessel) the True one is brimful. He himself (also) unites to union5 (with himself), to his true palace and presence (he conveys).
(3). At every breath I remember thee, I never forget thee.
As, as the Lord dwells in the mind, (so, so) the disciple drinks nectar.
Mind and hody are thine, thou art the Lord, having removed pride thou indwellest.
(4). By whom this world is produced, having made the forms (beings) of the three worlds. (His) light is known by the disciple, (whereas) the self-willed is bewildered in mistiness.
The light (which is) unintermittingly in every body, he comprehends, who bears in mind the wisdom of the Guru.6 (5). The disciples, by whom it {i.e. the light) is known, are applauded.
They are united with the True one, they manifest the qualities of the True one.
0 Nanak! by the name they are contented, their soul and body is with the Lord.
Sirl Rag; mahala I. XVII.
(1). Hear, 0 heart! 0 beloved friend! be united (with the Supreme Being), this is the time. As long as there is there the breath of youth, give (him) this body! Without virtue it is of no use, the body decaying is reduced to ashes again.
1 This is not quite in accordance with the cosmogonies of the Puranas; see Vishnu Purana, p. 16, note 25.
2 Vfe W5, the five beings (not elements), i.e. STW, Sjq, ^T, U3T?> which are personified.
3 3U7ST> to cross (the ocean of existence); the crossing is made possible by reflection or meditation (f^c^ldAl) on the Guru, who is the mediator of salvation.
* s.m. a burning of the jungle, 3@ y^t literally: a conflagration of the jungle is burning.
5 Slfe fiiWlOcM is a frequent expression in the Granth; i^fe is the Locative of union, so that 5tfe fitwiQcvi literally signifies: to unite in or to union (with himself); from the Supreme Being all emanates and into it all is again reunited.
6 ^fp£ <Ud*lfe *TTH; these words are very comprehensive; is =?{\% (from t||cl/>|), to keep in mind, to think or reflect upon (Sindhi: HTT*J> Sansk. ^TR^F)- SIRI RAG, MAH. I., SABD XVIII.
31 Pause, 0 my heart! having ohtained (this) profit go to thy house!
(If) by the disciple the name is praised,^he fire of egotism is removed.
(2). (If) having heard, heard a literary composition be made,1 (if) having written and read a load, one understand it.
His thirst is day and night very great, (as there is in him) the disease and abnormal state of egotism. He (i.e. God) is without concern, unweighable, (but) the wisdom of the Guru calculates his (God's) value.2 (3). (If) I acquire lakhs of clevernesses, friendship and intimacy with lakhs (of people). "Without the society of the saint3 I am not satiated, without the name I have pain and affliction. Having muttered Hari in the heart, (final) emancipation is obtained, the disciple recognizes his own. self.
(4). Body and heart is sold to the Guru, the heart is given with the head.
By the disciple the three worlds are searched through, searching and looking about.
He, who is united'to union (with God) by the true Guru, he, 0 Nanak! is with the Lord.
Bin Rag; mahala I. XVIII.
(1). There is no anxiety about death, no hope of life.
Thou takest care of all creatures, thou countest their breath and morsel. Within the disciple thou dwellest, as it pleases (thee), so thou determinest.4 Pause.
0 heart! muttering Earn, the mind is soothed.
In the heart grudge is hurnt and extinguished, by the disciple divine knowledge is obtained.
(2). (If) the state of the heart be known, if the Guru be joined, fear ceases.
From which house, when being dead, one must depart, in that, whilst living, kill thyself and die! From the unbeaten, beautiful sound he (i.e. Hari) is obtained, by means of reflection on the Guru.5 (3). If the unbeaten sound is obtained, egotism is annihilated. For him, who serves his own true Guru, I always sacrifice myself.
Standing at the threshold (of God) he is dressed (with a dress of honour), in whose mouth the name of Hari dwells.
(4). Where I see, there he is diffused, there is union of Shiva and of his Shaktis.6 1 3T\E<5 af^OT; jfe? (=Sansk.?TS|'f)> binding together, making a 3^ (literary composition).
8 Wtt is here a verb, ^n^TST* to compute, to calculate. As regards the verbal forms, I must refer to my Grammar to the Granth, which I intend to publish, as it would carry me too far to explain in notes all the different grammatical forms.
3 THTj when used in the singular^ often denotes the Guru.
4 fAd"H IJJcM is traditionally explained by the Sikhs = fed A I oJ<JAT> to judge, to determine. Its etymology is obscure (perhaps identical with the Hindi f^rN^Sf, f^f^Ef = f^^^).
5 *H25vTC is the same as ttJAUd I > unbeaten. The sound not produced by beating (a drum, etc.) is said to be produced in the ^JJ^t "^WTO or tenth gate (of the human hody), Le. the vault of the head, where the vital breath, by the practice of Jog, is concentrated, and where that sound is believed to be produced thereby. J>f7^R "SITSft is the same as ttJAU^ 6 About the Shaktis of Mahadeva or Shiva, see Vishnu Purana, p. 51, note 4. Rudra ( = Shiva) is with his energies an agent in creation.
32 SIRI RAG, MAH. I., SABD XIX. XX.
In three qualities 1 the body is bound up; he who has come into the world is a sport. By separation (from God) they are separated in pain, the self-willed do not obtain union (with God). (5). If the mind retired from the world dwell in its (own) house (body), if it be imbued with true fear (of God).
It enjoys the great delight of divine knowledge, it will not again become hungry. 0 Nanak! kill this (thy) mind and be united (to God), there will not be again pain.
Stri Bag; niahala I. t XIX.
(1). This mind is foolish and covetous, given to and allured by covetousness.
The Sakta (worshipper of the Shakti) is not affected by the word (of the Guru), in foolishness he is coming and going.
If a Sadh (holy man) meet with the true Guru, the abode of qualities {i.e. the Supreme Being) is obtained (by him).
Pause.
0 (my) mind! give up egotism and pride!
Having served Hari, the Guru, the ocean, thou wilt obtain honour at the threshold.
(2). Having muttered the name of Ram day and night, the disciple knows the wealth of Hari.