When thou meditatest devoutly on the name of Bam, 0 disciple!
Losing their power, losing their power the passions subside, By the exceedingly great word of the perfect Guru.
They are steeped in love and intoxicated by the juice of the name, To whom Hari the Guru has given (this) gift, (says) Nanak.
1 ttj 6d Id > an Avatar = a pious man.
2 The sense is: who makes efforts to obtain that society of the pious. The passage is very obscure and perplexing.
RAG GAURI, MAH. V., BAVANAKHRI XLV.— XLVII.
XLY.
Covetousness is falsehood ( = unreality), worldly objects disease; in this (human) body is (their) dwelling.
The disciple drinks the nectar of Hari, Hari and dwells in comfort, (says) Nanak.
Paurz.
Lala (L.). To whom he (Hari) applies medicine: His pain and ache are cleared away in a moment.
In whose heart the medicine of the name works beneficially: Him no sickness befalls (even) in a dream.
Hari is the medicine for everybody, 0 brother!
(But) without the perfect Guru the (right) proceeding is not made.
"When by the perfect Guru the restriction (of the passions) is made: Then no pain is coming on again, (says) Nanak.
XLYI.
Slok.
Vasudev is in all, he is not deficient in any place.
Inside and outside he is with (every one), why should one conceal himself? (says) Kanak.
Pcwri.
Vava (Y.). Enmity should not be made with any one! Within everybody Brahm is contained. Yasudev sports in water and on land.
By the favour of the Guru he is known 1 by some rare one.
Enmity and hostility are effaced from the mind of those disciples, Who are hearing the praise of Hari.
From caste and mark, from all are those disciples free, "Who say: Hari, Hari! (says) Nanak.
XLVII.
Slok.
Saying: "I, I" (their life) is passed, the Sakats are foolish and ignorant. In palpitation they die like thirsty ones, they earn their works, (says) Nanak.
Paurl.
Para (B.). (His) contention is stopped in the society of the pious, (Who practises) religious works (and) adores the true name.
In whose heart the beautiful 2 ( — Hari) dwells: His (inward) contention is extinguished and destroyed.
The ignorant Sakat is making contention, In whose heart is the disease of self-apprehension.3 The (inward) contention of the disciple is effaced.
In a moment, (says) Nanak, he comprehends (the truth).
2 ~3W\ (Hindi ^^T) signifies: beautiful; an epithet of Hari.
3 *Hvf?pT> apprehension of self as distinct from the Supreme. This is called a fVjaJ |<J or disease.
RAG GAURI, MAH. V.} BAVANAKHRI XLVIII.— LI.
XLYIII. SM.
0 mind, seize the protection of the<pious, give up contrivances and cunning! In whose mind dwells complete devotion to the Guru, on (his) forehead a (good) destiny (is written).
Pauri.
Sasa (S.)/ Being worn out (we) have now fallen on (thy) asylum.
The Shastras, the Smriti, the Yedas declare it loudly: — Searching and searching sift thou (also) (this) thought! — " Without adoring Hari there is no emancipation."
At every breath we are erring.
Thou art powerful, incalculable and boundless.
0 merciful one, keep (the honour) of him, who has fallen on (thy) asylum! "We are (thy) children, 0 Gopal, (says) Nanak.
XLIX. SM.
When egotism is extinct, then happiness is obtained, mind and body become free from disease. Nanak (says): he comes into sight, who is worthy to be praised.
Pauri.
Khakha (Kh.). Standing praise him, Who, in a moment makes brimful that, which is not quite full. (If) a man is becoming quite humble, He, being freed from the bonds of matter, mutters daily the Lord. (If) it pleases the Lord, he gives him happiness. The supreme Brahm is so unmeasurable, Innumerable sins he is pardoning in a moment. Nanak (says): the Lord is always merciful.
I- SM.
1 speak truth, hear, 0 my mind, fall on the asylum of Hari the king! Give up all contrivance and cunning, (says) Nanak, he will absorb (thee).
Pauri.
Sasa (S.). 0 foolish one, give up cunning!
By skill and command (of men) the Lord is not swayed.
Thou practisest a thousand kinds of cunning, But not one will go with thee.
Mutter him, him day and night, 0 soul, who will go with thee.
Whom he himself applies to the service of the pious: Him no pain enters, (says) Nanak, LI.
SM.
Hari, Hari should be uttered with the mouth, by his indwelling in the mind happiness is obtained. Nanak (says): in all he is contained, in every place is he.
RAG GAURI, MAH. V., BAYANAKHRI LII. LIIL Behold, in the bodies of all the Lord is fully present.
Continually (men) go and return, the breaker of (this) pain (of transmigration) is the knowledge (imparted by) the Guru.
(Who) is freed from his own self, to him happiness accrues; (in whom) is (no more) his own self, in him is he himself.
The pain of regeneration and death is cut off by the power of the society of the saints.
The merciful one makes firm the name out of benevolence (to them).
To the saints he is kind.
By none other anything is done.
All is done by the Lord, (says) Nanak.
LII.
Slot One never gets free from the account,1 every moment (we are) erring. (But) the forgiver is forgiving, (says) Nanak, and brings across.
Pauri.
(Man) is untrue to his salt, sinful, estranged (from God), of little understanding.
(By whom) soul, body and comforts are given, him he does not consider as true.
Tor the sake of profit and the Maya he goes about searching in the ten directions (of the globe).
The Lord, the liberal donor, he does not let dwell in his mind for a moment.
By covetousness, the false passion, he is deluded, wealth is in his mind.
"With lechers, thieves, great revilers he spends his time., If it pleases thee, then thou pardonest the bad ones with the good.
Nanak (says): if it pleases the supreme Brahm, a stone (even) swims on the water.
LIIL Slok.
They eat, drink, sport and laugh, (but) must wander about in many births. Draw (me) out from the water of existence, 0 Lord! Nanak relies on thee.
Patirl.
Sporting continually they come, (but) incur pain in many wombs.
By meeting with the pious (their) pain is effaced, by means of the word of the true Guru they are absorbed (in the Supreme).
(By whom) meek endurance is laid hold of, the True one is acquired and the nectar-name drunk: (To them) the mercy of the Lord is insured, joy, happiness and rest.
(Their) trading-trip is successfully accomplished, (they gain) much profit, with honour they come home.
True consolation is given by the Guru; having come they are united with the Lord.
He himself is doing his own work, he himself is before and after.
JNanak (says): he should be praised, who is continually contained in everybody.
1 The sense is: we have always to account for trespasses.
RAG OAURI, MAH. V.t BAVANAKHRI LIV. LV.
LIV.
SWc.
(We) have come to the asylum of the Lord, the depository of mercy, the kind one. In whose mind the one word "Hari" dwells, he hecomes happy.
Pauri.
In (= by) a word the three worlds are upheld by the Lord.
Uttering words the Yedas are reflected upon.
The Shastras, Smriti and Puranas (are) words.
Sounds, recitals (of holy stories), praises (are) words.
Emancipation, devotion, fear, error (are) words.
The performance of actions and pure rites (are) words.
As much as there is seen, (so many) words (there are).
But the supreme Brahm is not couched (in words), says Nanak.
LV.
Slot In (thy) hand is a pen, recondite (is) (thy) writing on the forehead. Every one is taken up with (thy) incomparable, beautiful (writing). Thy praise cannot be told with the mouth.
I, having seen (thy) sight, am a sacrifice (to thee), (says) Nanak.
Pauri.
0 eternal, imperishable supreme Brahm, destroyer of sins!
0 omnipresent one, 0 remover of pain in all, 0 depository of virtues!
0 thou who art with all, 0 formless one, 0 support of all who are destitute of virtue!
0 Govind, 0 abode of virtues, with whom (there is) always discrimination.
0 boundless Hari, Hari, (who) art and wilt be!
0 thou, who art always with (thy) saints, the support of the helpless! 0 Lord, I am thy slave, I, the void of virtue, have no virtue whatever.
May (thy) name be given as a present to Nanak, (that) I may string it (like pearls) and keep it in my heart!
SM.
The Gurdev 1 is my mother, the Gurdev is my father, the Gurdev is the Lord, the supreme Lord. The Gurdev is my companion, destroying (my) ignorance, the Gurdev is my relative and full brother. The Gurdev is beautiful, he teaches the name of Hari, the mantra of the Gurdev is saving. The Gurdev is tranquillity, the body of true wisdom, the Gurdev is the mutual philosopher's stone. The Gurdev is the Tirtha, the pond of nectar, the Gurdev is infinite ablutions. The Gurdev is the creator, the remover of all sins, the Gurdev is purifying the sinners. The Gurdev is at the beginning, at the beginning of the Yuga and through all the Yugas, muttering the mantra of the Gurdev Hari I am saved.
0 Gurdev, 0 Lord, join (me) to the society (of the pious), bestow mercy (on me), I am foolish and sinful, clinging to which (society) I shall be saved!
The Gurdev, the true Guru, is the supreme Brahm, the Lord God, the Gurdev Hari, (says) Nanak, I worship.
[This Slok is to be read at the beginning and at the end (of the Bavanakhri).]
1 The Gurdev, i.e. the (human) Guru is here, as so often in the Granth, completely identified with the supreme Lord.
48 RAG GAURI, MAH. V., SUKHMANI I.
GAURI; SUKHMANI;1 MAHALA V. Om! by the favour of the true Guru!
I.
Slot Worship to the primeval Guru! 2 Worship to the Guru, who is at the beginning of the Tuga! Worship to the true Guru! Worship to the holy Gurdev!
Astpadl.
(1). Recite (it) mentally, continually reciting it mentally thou obtainest happiness. The troubles of the Kali-yug thou effacest in (thy) body. Eecite mentally the praise of the all-supporting one, Muttering the name of the incalculable manifold one.
The Yedas, the Puranas and the Smriti have pronounced the correct words: (That) the name of Ram is the one (true) word. In whose heart he dwells one short moment: His greatness cannot be estimated.
(1) desire one sight of thee.
With ( = by) that I am saved, (says) Nanak.
Pause.
In the SukhmanI is happiness, nectar is the name of Hari. In the mind of the devotees is tranquillity.
(2). By means of remembering the Lord (man) does not fall into the womb. By reason of remembering the Lord the pain of Tama is extinguished.
By remembering the Lord he avoids death.
By reason of remembering the Lord the enemy recedes.
Who remembers the Lord, him no harm befalls.
By remembering tbe Lord he is daily on his guard.
By remembering the Lord fear does not enter him.
By remembering the Lord pain does not afflict him.
The remembrance of the Lord (is made) in the society of the saints.
All treasures (are obtained) (says) Nanak, by attachment to Hari.
(3). By remembering the Lord prosperity and success and the nine treasures (are obtained). By remembering the Lord divine knowledge, meditation and the comprehension of truth. By remembering the Lord silent repetition, austerity and worship.
By remembering the Lord duality is extinguished.
By remembering the Lord ablution at a Tirtha (is made).
By remembering the Lord honour at the threshold (of Hari is obtained).
By remembering the Lord one becomes very virtuous.
1 STtRJ^fYj (Sansk. *JM*3 [), the passage of the breath between the fy^ | (the passage on the right side and the fU^R5T (the passage on the left side), leading to the crown of the head, through which tbe soul of the wise departs meeting with a ray of the sun, which carries it on to the supreme Brahm.
2 JJd5 ^*TvT, a mock-Sanskrit (JJ<j£ = TT^T); similarly: = ^41*1- Such passages are a sure proof that Arjun did not understand Sanskrit.
KAG GAtTRI, MAH. V., SUKHMANI I.
By remembering the Lord a profitable fruit (is obtained).
Those remember him, whom he himself causes to remember (him).
ITanak (says): to their feet I cling.
(4). The remembering of the LordTs higher than all. By the remembrance of the Lord many are rescued. By the remembrance of the Lord thirst is quenched. By the remembrance of the Lord everything is known.
By the remembrance of the Lord there is no fear of Yama.
By remembering the Lord (one's) desire is fulfilled.
By remembering the Lord the filth of the mind departs.
The nectar-name enters the heart.
The Lord dwells on the tongue of the pious.
Nanak is the slave of slaves of his people.
(5). Who rememher the Lord, they are wealthy. Who remember the Lord, they are honoured.
"Who remember the Lord, they are acceptable people.
Who remember the Lord, they are the chief men.
Who remember the Lord, they do not stand in need of anything.
Who remember the Lord, they are the kings of all.
Who remember the Lord, they are dwelling in comfort.
Who remember the Lord, they are always imperishable.
They are occupied with his remembrance, to whom he himself is merciful.
Nanak begs for the dust of his people.
(6). Who remember the Lord, they are beneficent to others. Who remember the Lord, for them I always sacrifice myself. Who remember the Lord, they have a beautiful countenance. Who remember the Lord, (their life) is passed iu happiness. Who remember the Lord, they overcome themselves.
Who remember the Lord, their conduct is spotless.
Who remember the Lord, their joys are many.
Who remember the Lord, they dwell near Hari.
By the mercy of the saints they are daily awake.
By reason of a perfect destiny remembrance (of Hari) (is made).
(7). By remembering the Lord (their) affairs are completed. By remembering the Lord they never grieve.
By remembering the Lord they sing the excellences of Hari.1 By remembering the Lord they are naturally absorbed. By remembering the Lord (they get) an immovable seat. By remembering the Lord (their) lotus is opening.
By remembering the Lord a jingling sound, not produced by beating, (is hear4). The remembrance of the Lord, who has no limit nor bound, is happiness. Those people remember him, on whom the mercy of the Lord is. Nanak has fallen on the protection of those people.
(8). Eemembering Hari the devotees were made manifest.
By sticking to the remembrance of Hari the Yedas were produced. By remembering Hari the Siddhs, ascetics and donors were made.
1 UfH 'STTft supply: RAG GAURI, MAH. V., SUKHMANI II.
By remembering Hari the low ones become known in the four corners (of the earth).
By remembering Hari the whole earth is supported, Remembering continually Hari, the cause of causes.
By remembering Hari all the forms are made.
In the remembrance of Hari is the formless one himself.
Whom he himself instructs out of mercy: That disciple obtains the remembrance of Hari, (says) Nanak.
II.
Slot 0 thou remover of the pain and trouble of the poor, Lord of the friendless in the whole universe! (I) have come to thy protection, 0 Lord of Nanak, (I am) with (thee)!
Astpadi.
(1). Where no mother, father, son, friend nor brother (will be with thee): There, 0 soul, the name (will be) a companion to thee!
Where the very terrible messengers of Tama grind down (people): There the name only will go with thee.
Where a very great difficulty sets in: There the name of Hari is rescuing in a moment.
Though one make many repeated practices, he does not cross.
The name of Hari clears away crores of sins.
0 my mind, becoming a disciple mutter the name I Thou wilt obtain many comforts, (says) Nanak.
(2). Though (one) be the king of the whole creation, he is distressed. He, who is muttering the name of Hari, is happy.
Lakhs and crores of relatives are far off (at the point of death).1 He, who is muttering the name of Hari, is saved. Many pleasures of the Maya do not quench the thirst. He, who is muttering the name of Hari, is satiated. Where this one is going alone: On that way the delightful name of Hari is with him. Such a name, 0 heart, should always be meditated upon! Nanak (says): the disciple obtains final emancipation.
(3). One is not set free by crores and lakhs of arms.
Who is muttering the name, him it brings across (the waters of existence).
When many obstacles occur and kill (man): At that time the name of Hari saves.
Who is born in many wombs and dies (again): 'A He muttering the name finds rest.
(If one be) filthy with egotism and never wash off his dirt: The name of Hari clears away crores of sins.
Mutter with pleasure such a name, 0 my mind!
It is obtained, (says) Nanak, in the society of the pious.
1 The words must be divided thus: Wdd^ = a* a distance, far off; they keep at a distance, do not go with.
RAG OATTRI, MAH. V., SUKHMANI II.
(4). The Eos of which way cannot be counted: On that the name of Hari is a viaticum with (thee).
On which road there is very deep darkness: (On that) the name of Hari is light with (thee).
On which road thou hast no acquaintance: The name of Hari is there a friend with,thee.
"Where there is a very terrible heat and much perspiration: There the shade of the name of Hari (is) upon thee.
Where thirst, 0 mind, oppresses thee: There Hari, Hari rains nectar.
(5). The occupation of the devotees is the name. In the mind of the saints is tranquillity.
The name of Hari is the shelter of his slave.
By the name of Hari crores of people are saved.
The saints are praising Hari day and night.
The medicine of Hari, Hari the pious are desiring.
The name of Hari is the treasure of the people of Hari.
By the supreme Brahm it is made a present to his people.
In mind and body they are invariably delighted.
iNanak (says): the delight of (his) people is in discrimination.1 (6). The name of Hari is to his people the means of salvation. In the name of Hari his people have satiety and enjoyment. The name of Hari is the beauty and splendour of his people. Muttering the name of Hari no discomfiture befalls them. The name of Hari is the greatness of his people.
By the name of Hari his people obtain lustre.
The name of Hari is to his people the means of enjoyment.
Muttering the name of Hari there is no (more) separation.
The people, who are attached to the service of the name of Hari, "Worship Hari, Hari, the God, (says) iNanak.
(7). Hari is the wealth and treasure of the people of Hari. The Lord himself gives the wealth of Hari to his people. Hari is the powerful shelter of the people of Hari. Besides the majesty of Hari his people know nothing else. His people are thoroughly steeped in the juice of Hari.
By deep meditation they are of lost sensation,2 by the juice of Hari they are intoxicated. The eight watches the people of Hari mutter Hari. The devotee of Hari is manifest and not concealed. Devotion to Hari renders many emancipated.
iNanak (says): in the company of his people how many have crossed!
(8). This name of Hari is the Parijata-tree (of Paradise).
The Xamadhenu is the singing of the excellences of Hari, Hari. Higher than all is the story about Hari.
1 (fc|£jc| (f^ifai), in the Vedanta system: separation or discrimination of the universal spirit from the visible world, reality from illusion.
2 = Sansk. STHf, here in the sense of "benumbed," of lost sensation of self-existence.
RAG G-AURI, MAIL V., SUKHMAXI III.
Who is tearing his name, bis pain and ache pass away. The greatness of the name dwells in the heart of the saints. By the power of the saints all sins are extinguished. The company of the saints is obtained by a very fortunate one. By means of serving the saints the name is meditated upon. Nothing else is equal to the name.
Nanak (says): some (rare) man, being attached to the Guru, obtains the name.
III. SM.
Many Shastras, many Smritis were inspected (by me), searching through all (of them). (But) they do not come up to the name of Hari, Hari, the name is invaluable, (says) Nanak.
Astpadi.
(1). (If) one practise all silent recitations, austerities, knowledge and meditation. (If one) explain the six (philosophical) Shastras and the Smritis.
(If one practise) the exercise of the Yoga, religious works and rites. (If) forsaking all one wander about in the forest. (If one) make efforts of many kinds.
(If one do) meritorious deeds, (make) burnt-offerings (and give) many jewels as alms. (If one) eut his body into small pieces and burn it with fire. (If) one practise fasts and vows of many kinds. Do not consider it equal to the name of Earn, If for one time (only) the name be muttered by the disciple, (says) Nanak.
(2). (Though) one wander about in the nine regions of the earth and live long. (Though) he become a great stoic and austere devotee.
(Though) he throw his life as a burnt-offering into fire. (Though) he make alms of gold, horses, elephants and land. (Though) he practise the work of purification 1 and many ablutions. (Though) he practise very much restraint after the method of the Jainas. (Though), closing his eyes he let his body be cut to pieces: Yet the filth of selfishness does not go off. Nothing is equal to the name of Hari.
Nanak (says): the disciple, muttering the name, obtains salvation.
(3). The lust of the mind does not leave the body at a Tlrtha. Pride and conceit do not recede (there) from the heart. (Though) one make purifications day and night: The filth of the mind does not leave the body. (Though) one constrain much this (human) spirit: Worldliness never departs from the mind.
(Though) he wash it with water, (there is) much immorality in the body. How should a raw wall2 become pure?
The heart, (in which is) the greatness of the name of Hari, is exalted. By the name very many sinners are saved, (says) Nanak.
(4). (In spite of) much cunning the fear of Yama enters (man). Though making many efforts, (his) thirst is not quenched.
1 About the foGwl see p. 136, note 7. 2 cHrfV ^tf3"» a raw wall, built of unburnt bricks.
BAG GAURI, MAH. V., SUKHMANI III.
By many (faqir's)-garbs the (inward) fire is not extinguished.
By crores of shifts he does not become acceptable at the threshold (of Hari).
He is not emancipated (and goes) upwards and downwards.
By reason of his spiritual blindness he enters the net of the Maya.
On all other actions (falls) the punishment of Yama.
Without adoring Govind (he does not obtain) a bit of honour.
Who is muttering the name of Hari, his pain departs with natural ease, says ISTanak.
(5). If one desires the four objects (of human life): He should stick to the service of the pious people. If one will remove his own pain: He should always sing the name of Hari in his heart. If one desires his own lustre: He should give up his egotism in the society of the pious.
If one dreads regeneration and death: He should fall on the asylum of the pious people.
Who has a thirst for the sight of the Lord: To him ISTanak will sacrifice himself.
(6). He is the first man among all men, Whose egotism is eradicated in the society of the saints.
Who considers himself low: He is accounted higher than all.
Whose mind becomes the dust of all: He, lessening and lessening, knows the name of Hari, Hari.
By whom his wicked mind is eradicated from himself: He looks on the whole creation as a friend.
Who regards pleasure and pain as the same: He has nothing to do with sinful (or) meritorious actions, (says) ISTanak.
(7). To the poor thy name is wealth. To the homeless thy name is a home.
To the honourless thou, 0 Lord, art honour. To all bodies thou givest presents. Thou, 0 Lord, art the cause of causes. Thou art the inward governor of all bodies. Thy secret thought thou thyself knowest. Thou, 0 Lord, art thyself enamoured with thyself. Thy praise is made by thyself. Nanak (says): no other knows (thee).
(8). Among all religious practices (this is) the best practice. Muttering the name of Hari is a spotless work.
Among all religious rites (this is) the highest rite, (If) in the society of the pious the filth of folly is removed.
Among all efforts (this is) the best effort, (If one) always mutter in his heart the name of Hari.
Among all words (these are) words of nectar, (If) one hear and praise with his tongue the glory of Hari.
This is the highest place of all, In which body the name of Hari dwells.
KAG GrAURI, MAH. V., SUKHMANI IV.
IV.
Slok.
0 virtueless and ignorant one, remember always that Lord!
By whom thou art made, him keep in thy thought, he will go on with thee, (says) Kanak.
Astpadi.
(1). Eenect on the excellences of the sporting (Supreme), 0 man! From which root (is he), who is like (him)?l By whom thou art made and adorned.
By whom thou art saved in the fire of the womb.
Who gives thee milk to drink in the state of childhood.
(Who) in full youth (gives thee) enjoyment (of) true happiness.
(When) thou hast become old above thy relations and kinsmen: He is giving food into (thy) mouth, that thou mayest quietly sit down.
This virtueless one ( = 1) does not comprehend at all (thy) excellences.
Pardon (me), then Nanak is accomplished.
(2). By whose favour he dwells in comfort on the earth, (And) laughs with son, brother, friend and wife.
By whose favour he drinks cold water, (And enjoys) the comfort-giving wind and the invaluable fire.
By whose favour he enjoys all flavours, (And) all goods are abiding with (him).
By whom hands, feet, ears, eyes and tongue are given: Forsaking him he is attached to another.
With such vices the blind fool is filled.
Nanak (says): 0 Lord, draw me out thyself!
(3). Who is preserving (him) at the beginning and at the end: To him the fool shows no love.
By whose service he obtains the nine treasures: On him the fool does not direct his mind.
The Lord, who is continually in (his) presence: Him the blind one considers far off.
By whose service he obtains honour at the threshold: Him the foolish, ignorant man forgets.
This one is continually going astray.
Nanak (says): the preserver is boundless.
(4). Throwing away the jewel he clings to a Kauri (shell). Giving up the True one he revels in falsehood.
What is forsaking (man), that he considers immovable. What is (really) being, that he throws far away. What is forsaking (man), for that he toils. What is accompanying (him), that he removes. Sandal-plaster he washes off. The donkey is in love with ashes.
1 o*c£^ f^TfZTT^; the words of this line are somewhat obscure; f^RZT*^ is very likely a corruption from the Sansk. "gglnf, similitude.
RAG GAUfll, MAH. V., SUKHMANI Y.
0 merciful Lord, draw Nanak out, Who has fallen into a hideous hlind well!
(5). In actions beasts, hy birth men^ They go about day and night in the world.
Outside (is a faqir's) garb, inside the filth of the Maya, which is not hidden, though they try to hide it.
Outside (they show) divine knowledge, meditation and ablutions.
Inside dwells the greediness of a dog.
Inside (is) a fire, outside (are) ashes on the body.
On whose neck is a stone, how should they cross the bottomless (waters)?
In whose heart the Lord himself dwells: Those people are easily absorbed (in him), (says) Nanak.
(6). Though having heard (of it), how shall the blind one find the road? (Who) takes his" hand, he brings him to the end (of his way).
How shall the deaf one understand a riddle?
If it is said, that it is night, then he understands " morning.' ' How shall the dumb one sing the foot of Yishnu? 1 Though he make efforts, yet he spoils the tune.
How shall the cripple wander about in a mountain?
He cannot go there.
0 creator, full of mercy to the poor, Nanak makes this petition: By thy mercy he crosses (the waters of existence).
(7). Who is a companion with (him to the end), he does not come into his mind. Who is (his) enemy, on him he bestows love.
He dwells within a house of sand.
In joy, sport and in the pleasure of the Maya he delights.
He considers (her) enduring (and puts) faith on her in his mind.
Death does not come into the thought of the fool.
Enmity, opposition, lust, wrath, spiritual blindness, Falsehood, passion, great greediness, fraud, Intent on these many births are passed.
INanak (says): preserve (me), bestowing thy own kindness (on me)!
(8). Thou art the Lord, to thee I pray. Soul and body, all is thy property.
Thou art mother and father, we are thy children.
In thy mercy are many joys.
No one knows thy end.
Higher than high is the Lord.
All goods are held in thy string.
What is made by thee, that is obedient to thee.
Thy own secret mind thou thyself knowest.
Nanak, thy slave, is always a sacrifice (to thee).
Y.
. Sloh.
Who, forsaking the Lord, the giver, clings to another: He never becomes accomplished, without the name his honour goes.
1 f%TTT75 IR, literally: the foot of Vishnu, a song in praise of Vishnu, in which the beauty of his lotus- foot is set forth. AQ RAG GrATJRI, MAH. V., SUKHMANI V.
Astpadi.
(1). These things thou takest and puttest them behind (thyself). On aeeount of one thing thou throwest away thy faith, If he do not give the one and also take away the ten.
Say, 0 fool, what wilt thou do then?
From whom nothing, nothing ean he enforced: To that Lord worship should be paid!
To whose mind the Lord has become sweet: In his mind all eomforts dwell.
Whom he makes mind his own order: That man gets all things, (says) Nanak.
(2). The wholesale-merehant gives his own innumerable stoek (of goods). Eating and drinking (man) lives in joy and pleasure.
If the wholesale-merehant takes again something of his deposit: The ignorant (man) is angry in his mind.
Who himself throws away his own faith: He will not again attain to faith.
Who puts the thing before him, whose (property) it is, And (who) minds the order of the Lord with his head: (Him) he makes fourfold more happy.
The Lord is always mereiful, (says) Nanak.
(3). There is mueh devotedness for the sake of the Maya. Know, at last she will pass away.
If one delights in the shade of a tree: That passes away and he repents in his heart.
Whatever is seen, that is transitory.
Who elings to it, is stark blind.
Who entertains love with a traveller: Into his hands nothing falls.
0 mind, love to the name of Hari is giving eomforfc.
He himself bestows it {i.e. the love) out of merey, (says) Nanak.
(4). Vanity is all, the body, wealth and family. Vanity is egotism, selfishness and the Maya. Vanity is dominion, youth, wealth and property. Vanity is lust and hideous wrath.
Vanity are ehariots, elephants, horses and clothes.
Vanity delight in the Maya, seeing whom one laughs.
Vanity is fraud, spiritual blindness and eoneeit.
Vanity it is, if one be proud of himself.
Durable is worship in the asylum of the pious.
iNanak (says): (one) lives muttering continually the feet of Hari.
(5). Vanity is the ear, that hears slander on other people. Vanity the hand, that pilfers the property of others. Vanity the eye, that looks at the beauty of another's wife. Vanity the tongue, that is enjoying other flavours. Vanity the foot, that is running to another's deterioration. Vanity the mind, that excites the greediness of another.
RAG GAURI, MAH. V., SUKHMANI VI.
Vanity the body, that is not rendering assistance to another.
Vanity the dwelling, that undergoes change.
All is vanity without comprehending (the truth).