All comforts are in the enjoyment of the taste of Hari; in the assembly of the saints divine knowledge is obtained.
(By whom) always, day and night, the Lord Hari is worshipped, (to him) the name is given by the true Guru.
(3). By the dog falsehood is practised; by reviling the Guru he is wasted and consumed.
Erring he wanders about, he has much pain; Yama having killed (him), makes him a threshing-floor.2 The self-willed obtains no comfort, the disciple (obtains) comfort and splendour.3 (4). Here (in this world) business is pushed on, (but) the writ of the True one is authoritative. He is the friend (of) Hari who serves the Guru; by the agency of the Guru he is foremost.
0 Nanak! who does not forget the name, he (is) conspicuous4 by (this) true work.
Sir! Rag; mahala I. XX.
(1). If but a little the beloved be forgotten, there is great sickness in the mind (produced).
How shall honour at the threshold be obtained, when Hari does not dwell in the mind?
By meeting with the Guru comfort is obtained, the fire dies, the (three) qualities are absorbed.5 Pause.
0 mind, day and night remember the qualities of Hari!
Those men are rare in the world, by whom the name is not a single moment forgotten.
1 The three qualities are!tt> 3*^* 2 i.e. He beats him hard like a threshing-floor.
* A^lc^ may here be translated by "conspicuous" (literally, a flag); true work (Sansk. ^fc^ «fpft) =not forgetting the name — is that which has a real value or merit. By not forgetting the name, a man becomes honoured at the threshold of Hari. But may also be taken = 7?|4f|%, he attends to, is intent on (with the Locative) true work.
6 ^frfvT* HTfij is here verb (V||GcM = *PJlGcM > to be absorbed) and not postposition (in).
SIRI RAG, MAH. I., SABD XXI.
33 (2). (If) light be united with the source of light, there is conjunction of the intelligence with the principle of intelligence.1 By the destruction of egotism they are gone, there are no (longer) doubt and grief. In which disciple's mind Hari dwells, his union (with Hari) the Guru brings about.
(3). If I make (my) body (like that) of a fascinating woman, the enjoyer will enjoy (it). With that love should not he made, tbat appears as transitory.
That Lord is the husband of the bed, he dallies (with) the disciple (as with) a beloved woman.
(4). Having removed the four fires2 by throwing the water of Hari (upon them), die, 0 disciple! Within (thee) the lotus is (then) opened, filled with nectar thou wilt be satiated.
0 Nanak! having made the true Guru (thy) friend, thou wilt attain the True one, having gone to the threshold (of God).
Slrl Rag; makald I. XXI.
(1). 0 beloved, mutter Hari, Hari! having taken the wisdom (instruction) of the Guru say: Hari! 0 mind, if the touchstone be applied to the True one, if he be weighed by a full weight: His value is not obtained by any one, 0 heart! he is a priceless * gem.
Pause.
0 brother, the diamond of Hari is in the Guru!
In the true assembly4 the true Guru is obtained by praising (Hari) day and night by means of the word (of the Guru).5 (2). The true stock-in-trade (or goods), wealth and capital is obtained from the Guru's revelation. As fire dies by water being poured upon it, thus thirst (is extinguished) by the slave of slaves.* The executioner7 of Yama does not touch (the disciple), thus he crosses the water of existence and will cause (others) to cross.
(3). To the disciple falsehood is not pleasing; to him, who is attached to truth, truth is pleasing. To the Sakta (= impious) truth does not please, falsehood is allotted to the false one.
By the Guru being joined (with them) they (—the true ones) are steeped in truth, the true ones are absorbed in the True one.
(4). In the heart is a gem, a ruby; the name is a jewel, the best thing,8 a diamond.
The true stock and wealth is the name; in every body is the profound and deep (Supreme Being).
0 Nanak! by the disciple the diamond is obtained, if Hari bestow mercy on him.
1 The Supreme Being is ^jf^ (^fcft ^HP-ft)' self-resplendent or the source of light, which is the principle of life in rational beings. In consequence of the (light) being infused into the created spirits, there is Tr3f3", intelligence, in them. The Supreme Being is therefore 44dj^, intelligent, or the priuciple of intelli- gence, from which the JTHfe of the (rational) beings has emanated.
2 The four fires or heHts are said to be: fif*TT> ^TT» 5^?> 753- 8 S)f*5?HiMfe>sucb like compounds are very frequent in the Granth, signifying literally: priceless in price. 4 4JJ|fe> tbe true assembly or the assembly of the true disciples or saints. 8 4Jfc|fc TfWIdcNW to praise Hari by means of the or word of the Guru.
fi ^l+jHs CTTj the slave of slaves (servus servorum), i.e. the Guru. This phrase is of frequent occur- rence in the Granth.
7 itmr> which the Sikhs traditionally explain by messenger 0£3"), is the same as 7^735= 533735, a Canp^al = executioner.
8 V^ldM > Nka ^W3r the thing, the real thing or substance = the best thing or including all things.
5 34 SIRI RAG, MAH. I., SABD XXII. XXIII.
Sirl Rag; maliald I. XXII.
(1). By wandering about the fire (of the heart) is not extinguished, if one wander from country to country.
From his heart the dirt ( = sin) does not go off, wretched is his life, wretched his (faqir's) dress. Devotion is not brought about by anything, except by the instruction of the true Guru.
Pause.
0 heart, attending to the Guru, remove the fire!
If the word of the Guru dwells in the mind, the thirst of egotism dies away.
(2). 0 mind! it {i.e. the name) is a priceless gem, from the name of Bam honour is obtained,1 Having joined the assembly of the true ones Hari is obtained by the disciple, having applied his devotion2 to Hari.
When his own self is gone, comfort is obtained, (as) water mixing with water is absorbed (in it), (3). By whom the name of Hari, Hari is not kept in his thoughts, he comes and goes vicious.
By whom the true Guru, the Spirit,3 has not been joined, he pines in the water of existence and causes (others) to pine.
This gem, 0 soul! which is priceless, goes thus for a kaudi (cowrie).
(4). Those are perfect and wise men, by whom, being desirous4 for, the true Guru is found. Having met with the Guru the water of existence is crossed (by them), at the threshold they are manifest5 (present) with honour.
0 Nanak! they will have bright faces, (in whom) contemplation springs up (and) attention (to the) word (of the Guru).6 Sirl Rag; mahala I. XXIII.
(1). Make traffic, 0 trader! take with care a stock of goods.
Such a thing should be bought, with which one gets through (the water of existence). In the other world is a very knowing banker, he will look after the thing.7 1 t| l<^cM (jJUmf) is also neuter, to be received, to come to hand.
2 fw<£ s.f. (Sindhi ^3 $./•), Sansk. the entering into a thing, absorption in = deep meditation or intense devotion to, 3 The true Guru is often called in the Granth VT^ (J^)- *J^T is called in the Vishnu-Purana Vishnu (who is identified with Brahma), TJ^1 (spirit, individuality) being the first form of the Supreme, See Vishnu Purana, p. 9. The true Guru is considered as an Avatar of the Supreme Being, and therefore the attribute of \nj*J is conferred on him too. Baba Nanak is considered by the Sikhs as an Avatar (incarnation) of the Supreme (Vishnu), who became again incarnate in the nine following Gurus; for this reason they all call themselves Nanak.
4?fiT is adjective (xfa*0» having a taste for, longing for, or having a right understanding for the matter. 6 *Md<Sl<£ has here the sense of TT^f^, manifest, present, as used already by Tulsl Das (and written by 6 No Sikh, how much soever I inquired, could explain me this verse. The sense is: those have (or will have) bright faces in whom contemplation (iffo) and attention (?ffan^) of the word springs up. *TTO> sound, word, is nearly always the word of the Guru.
* The <SOTr1ld<; or trafficker (retail dealer) takes his stock of goods (or ^jf*? capital) from the *TRF (^rrcr)> wholesale merchant or banker, to whom he is accountable.
SIRI RAG, MAIL I., SABD XXIV. XXV.
35 Pause.
0 brother, say Earn! attentively.
Having taken the praise of Hari as thy stjck of goods go, if the Lord sees it, he puts confidence in it.
(2). "Who have no capital of truth, how shall they obtain comfort? By carrying on a base traffic heart and body become base.
Like a deer caught in a snare he has much pain and weeps always.
(3). The base ones (like base coins) are not received at the treasury, they do not obtain the sight of Hari the^Guru.
The base ones have neither caste nor fellowship, by baseness nobody prospers.
The base practise baseness; having come (into this world) they lose their honour when having gone.
(4). 0 Nanak! the heart should be instructed by the word of the Guru (and in) the praise (of Hari). Those who are steeped in the love of the name of Earn, have no burden nor doubt.
In muttering Hari is the greatest profit, the fearless Hari (dwells then) in the heart.
Siri Rag; mahala I. II. Ghar. XXIY.
(1). Wealth, youth and a flower are guests for four days.
Like the leaf of a lotus,1 after having brought forth flowers, is withering away.
Pause.
Enjoy pleasure, when youth is fresh (blooming), 0 beloved!
The few days (of youth) are (soon) over and the coat (=body) has become old.
(2). My merry friends have departed and are fallen asleep in the grave-yard.a 1 also shall go sad and weep with a feeble voice.
(3). Thou hearest not at all the intelligence with thy ears, 0 woman!
Forthwith thou wilt come to thy father-in-law's house, thou wilt not be continually in thy father's house. 0 Nanak! know, she who has fallen asleep in her father's house out of season, has lost the bundle of her virtues and is gone off, having bound together vices.
Siri Rag; mahala I. II. Ghar. XXV.
(1). He himself is enjoying pleasure,3 he himself is the pleasure, he himself is amusing (others) (with pleasure).
He himself is the petticoat (= woman), he himself is the husband of the bed.
Pause.
Given to pleasure is my Lord, brimful he is contained (everywhere).
(2). He himself is the fisher and the fish, he himself is the water and the net.
1 "IpTfe, SindhI Tf^rftr* Sansk. tjfflwft, the lotus plant, (not the flower) Nelumbium speciosum.
2 tflcJlfe is explained by the Sikhs = ^TTcJt (in the graves), but the proper sense of the word is grave- yard. lfldlcV = Sansk., decayed, the last syllable being originally han = an, i.e. ^JT*f, place, the place of the decayed.
8 <F*ft*HT> <nT) dl^cAU refers chiefly to sensual pleasure. dl^cM is the causal of d^cM (= <PT^T» ^•TT), and signifies either to amuse, to divert, or to cause (others) to dally with.
36 SIEI bag, mah. l, sabdxxvi. xxvil He himself is the bait1 of the net, he himself is within (it) the greediness (of the fish).
(3). My heloyed himself is in many ways playful, 0 my (female) friend! He continually dallies (with) the favoured woman; behold! this is my state.
(4). Nanak bows with supplication: thou art the lake, thou art the gander. Thou art the crane,2 thou art the white lotus, thou thyself seest (thy) opening.3 Sin Rag; mahald I. III. Ghar, XXVI.
(1). Make this body the earth, (good) works the seed, the bow-holder4 will pour water (upon it). (Make) the mind the husbandman, cause Hari to spring up (as a sprout) in the heart, thus thou wilt obtain the state of final emancipation.
Pause.
Why art thou proud, 0 fool! of the Maya (illusive wealth)?
Thy father, son, all thy wives, thy mother, will at the end not be thy companions.
(2). He who pulls out (from his heart) the abnormal state of sensuality and the wicked ones,5 becomes meditating on the Supreme Spirit, after having given them up.
Then silent repetition (of the name), austerity and continence is made, when they (i.e. the wicked) are checked, the lotus opens in the hermitage {i.e. secluded heart).
(3). (Who) subdues the twenty-seven fold body,6 (who) in the three stations7 remembers continually death.
He recognizes in the ten and eighteen * the Infinite; Kanak says: thus he is in one (continual) absorption (of thought).
Siri Rag; mahala I. III. Ghar. XXVIL (1). Make works the earth, the name the seed, give continually the water of truth.
Having become a husbandman, grow faith; paradise and hell is thus (obtained) by the fool (and) wise.9 1 *T^73T s'm' diminutive of (= ^mtfcR), a plant (Arum Indicum), the root of which is sometimes eaten and used as a bait for fish.
2 o/Qw (Sansk. cR^T^f) must here be translated by crane, for the sake of contrast. S^tofL Sansk. cflfqqu, is the white lotus, that opens at night-time.
3 f%?T*T instead of f^TTO (Sansk. f%cfiTO), the opening of the lotus (at night-time). t 4 *1lfdJlMT^> in whose hand is a bow, an epithet of Vishnu.
5 ^RZ, the wicked are SfR, ^J, 6 xffaT *TV|3 lvld> the twenty-seven fold, i.e. body. The body is said to consist of twenty-five parts, of *HT3^TT and of = twenty-seven.
1 tra* s.m. station =?H<J*ftU, U. 5TRc^ W(fj{, waking, dream and deep sleep; a fourth (cjffa) is also counted, the absorption of the soul in Brahma.
8 The ten are said to be the four Vedas and the six Shastras; the eighteen are the eighteen Puranas.
9 The words are so elliptic, that they are hardly intelligible. The sense is: thus paradise is obtained by the wise and hell by the fool.
SIR! RAG, MAH. I., SABD XXVIII. XXIX.
37 Pause.
Likely thou wilt think, that it {i.e. paradise) is obtained by (mere) words.
By the conceit of wealth, by the beauty of the body, in this wise the (human) birth is lost.
(2). Vice is on the body (like) mud, this mind is a frog, who does not get any information respecting the lotus.
The black bee is the teacher, who continually talks; how shall it {i.e. the mind) understand, when he (the black bee) does not make it understand?
(3). Speaking and hearing is (like) the voice of the wind {i.e. useless), this mind is attached to the Maya.
The (merciful) glance of the Lord is heart-pleasing to them, by whom he is considered as One and meditated upon.
(4). (By whom) the thirty (days of fasting) and the five (prayers daily) have been kept, he, having made the name his companion, goes off, having frustrated the design of Satan.
Nanak says: it must he departed, what for is property and wealth amassed?
Biri Rag; mafiald I, IY. Ghar. XXVIII.
(1). He is the Lord, by whom the world is made budding, (by whom) the world is made green. By whom the water and earth have been fixed; blessed is the creator.
Pau%%.
Thou must die, 0 Mulla,! thou must die! remain in the fear of the creator! 1 (2). Then thou art a Mulla, then thou art a KazI, if thou knowest the name of God. None, though he be very learned, will remain, it is gone onwards.2 (3). He is a Kazi, by whom his own self is abandoned and the one name is made his support. He is and will be, he will not be destroyed, true is the creator.
(4). Five times he prays, he reads the book of the Qoran. Nanak says: when the grave calls, drinking and eating is stopped, Sirl Rag; mahala I. IY. Ghar. XKIX.
(1). There is one dog (and) two bitches with (me). Bewildered they always bark early in the morning. Falsehood is a knife, stolen (goods) carrion. I remain in the form of a bowman,3 0 creator!
Pause.
I have no road of honour,4 nor do I practise good works. I am ugly and remain in an unclean form.
1 3t at the beginning of a sentence and in connexion with an imperative, is an exhortatory particle, like the Sanskrit ^rfxj.
2 VTfjJ 3cJ3H i to carry the foot = to go on, to quicken one's step.
3 1||AqJ i armed with a bow; a caste of low people, who are armed with a bow and live by hunting.
4 Yff^ ^\ Vft* road of honour, i.e. I do not walk honourably.
88 SIRI RAG, MAH. I., SABD XXX.
Only thy name saves the world. This is my hope, this my support.
(2). "With my mouth I utter calumny day and night. I look at another's wife and am of low occupation.1 Lust and wrath dwell in my body, I am a Candal.
0 creator! I remain in the form of a bowman.
(3). Ensnared (caught) is my understanding by an elegant dress.
1 am a cheater, I cheat the country.
I am very clever, great is my weight.2 I remain in the form of a bowman, 0 creator!
(4). I am ungrateful, I live on the wages of iniquity. How shall I, wicked thief, show my face?
The humble Fanak expresses his thought.
I remain in the form of a bowman, 0 creator!
Siri Rag; mahala I. IY. Qhar. XXX.
1. There is one (and the same) understanding in as many creatures as there are. "Without understanding none is created. As their understanding is, so is their way.
The account is one and the same, (in consequence of which) they come and go.3 Pause.
Why, 0 soul! practisest thou cleverness?
He (i.e. God) takes and gives, there is no remissness (on his part).4 (2). Thine are the creatures and thou belongest to the creatures. To whom (else) shall they come and weep, 0 Lord?
As thou art the Lord, they come (to thee) and weep. Thou art theirs and they are thine.
(3). We contradict, we contradict. Thou weighest (us) within thy sight.
Who (does) good works, he has full understanding. Without good works it (i.e. the understanding) decreases in the heart. .(4). Mnak bows ( = says): what sort of a man will get divine knowledge? He who knows his own self, will comprehend (God). Who reflects by the favour of the Guru: That sage is acceptable at the threshold (of God).
1 Occupied with or in a low business, or a low-caste man.
2 It is difficult to say wbat is exactly meant by ^T?T» as there is no hint to what it is to be referred. Very likely the sense is: my weight (^T? may have this meaning) is great, which I, as a clever man, have or exercise.
3 ^tfT is the final account taken and asked at the threshold of God, according to which they come and go, i.e* are subjected to transmigration* SIRI rag, mah. I., SABD XXXI. XXXII. XXXIII.
39 Sirl Rag; mahald I. IV. Ghar. XXXI.
(1). Thou art the ocean, wise arid clear-sighted, how shall I, the little fish, obtain (thy) end? Wherever I see, there art thou, if I go out from thee, I burst and die.
Pause.
I do not know the fisher nor do I know the net. "When pain overtakes me, I remember thee.
(2). Thou, 0 -beloved! art known as brimful, I am far off. Whatever I do, that is in thy presence.
Thou seest, I do not acknowledge (it). Neither thy work nor thy name.
(3). As much as thou givest, so much I eat. I have no other door, to which door shall I go? Nanak makes one supplication: soul and body, all is with thee.
(4). He himself is near, he himself is far, he himself is in the midst. He himself sees and hears, he himself by his power makes the world. That order, 0 Nanak! which is pleasing to him, is authoritative.
Birl Rag; mahald I.
IV. Ghar. XXXII.
(1) « Why is the creature conceited in its mind? The gift is in the hand of the giver.
As he pleases, so he gives or does not give. What is effected by the word of the creature?
Pause.
Who himself is true, to him pleases truth.
Who is blind and ignorant, (to him pleases) nonsensical talk.
(2). Whose the trees are, (his is) the garden. As their kind (species) is,, so is their name.
According to the nature of the blossom the fruit is defined (set down). Having sown himself he himself will eat it.
(3). A wall is raw, (if) the clay in it be raw.1 If the intellect is unsalted, the flavour is insipid.
0 UanakJ the simple-minded are put right {i.e. succeed).
Without the name there is no commendation (at the threshold of God).
Sirl Rag; mahald I.
V. Ghar. XXXIII.
(1). The fraudless (man) fraud does not deceive, nor can a dagger wound him.
As the Lord keeps him, so he remains, (but) the soul of this greedy man is agitated.
1 <4t£\ cfa, WtH (='3tT)j *ne *s raw» not g00^! firm, if the clay from which it is made be raw, i.e. bad, sandy.
40 SIRI RAG, MAH. III., SABD I. (XXXIV.)
Pause.
How shall the lamp hum without oil?
(2). If the Puranas are highly appreciated, if the wick of fear is applied to this body. The understanding of truth is unawares1 kindled.
Pause.
This is the oil, thus the lamp burns.
Make a light, the Lord then meets (with thee).
(3). In this body sticks a Banya.3 Comfort is obtained, if worship (of God) he made. The whole world is coming and going.
(4). (If) in the world worship (of God) be practised: Then a seat at the threshold will be obtained. Nanak says: the arm will be swung.3 Sirl Rag; mahald III. (Amardds.) I. Ghar.
Om! By the favour of the true Guru. I. XXXIV.1 (1). I serve my own true Guru with one mind, with one thought and love. The true Guru is the heart's desire and Tirtha of him, whom he instructs.
He obtains the boon, for which his heart has been anxious; the fruit he wishes, he gets. If the name be reflected upon, if the name be asked, he is easily absorbed in the name.
Pause.
0 my mind! taste the juice of Hari and thy thirst will cease. The disciples, by whom it has been tasted, remain easily absorbed.
(2). By whom the true Guru has been served, they have obtained the treasure of the name. In their heart the love of Hari dwells, in their mind conceit has ceased.
The lotus of the heart has opened, meditation is easily brought about.
The pure heart is delighted with Hari and at the threshold honour is obtained.
(3). Those who serve their own true Guru are rare in the world.
By whom egotism and selfishness are destroyed and Hari is kept in the breast. Who have love to the name, for them I sacrifice myself.
Those are happy in the four periods (of the world), in whom the inexhaustible, endless name is.
(4). By meeting with the Guru the name is obtained, spiritual blindness and (worldly) thirst cease. With Hari their heart is delighted, in their house they are solitary.5 J *HTfe is = *3fU> without knowing, unawares.
2 Banya, a Hindu retail-dealer. The Banyas are rather notorious for their greediness and un scrupulousness.
s W WsJlifl^h fche arm mil be swung. In India people who walk about happy and without concern usually swing their arms in walking.
4 The Sabds (Dupadas and Caupadas) are counted in one continual number, but at the same time the verses of the different mahalas (or Gurus) are counted separately. The first number indicates therefore the number of verses belonging to the several mahalas, the second the totality of Sabds etc., in a Rag*.
6 The sense is: they retire from the world and worldly pursuits.
SIRI RAG, MAH. III., SABD II. III. (XXXV. XXXVI.)
41 I shall sacrifice myself for those, who have obtained the taste of Hari.
0 Nanak! by bis (merciful) look the true name is obtained, the vessel of virtues.1 * Sirt Rag; mahala III.
II. XXXV.
(1). "Who baving put on many dresses3 deceives (others), practising in his mind and heart hypocrisy. He does not obtain tbe palace of Hari, after his death, he enters into ordure.
Pause, 0 my mind! the disciple, who (dwells) solitary in his own house. He practises true abstinence and will become manifest (=bonoured).
(2). By whom his mind is overcome by means of the word (instruction) of the Guru, he obtains the state of final emancipation in his house.
By whom the name of Hari is reflected upon, him be (i.e. Hari) brings to the communion of the true assembly.
(3). If (one) enjoy a lakh of women, if be exercise dominion over the nine regions (of the earth). "Without the true Guru he does not obtain oomfort, again and again he falls into the womb.3 (4). Ey wbom the necklace of Hari is put on their neck, having.directed their thought on the feet of tbe Guru.
Echind tbem follows increase and success, they bave not a bit of covetousness.
(5). What pleases, to the Lord, that is done, anything else cannot be done.
Humble Nanak lives by taking the name; 0 Hari, give (it to me) according to thy inherent good disposition!
Siri Rag; mahala III. I. Ghar.
III. XXXVI.
(1). Whose tbe government is, his is every body.
By performing the work of a disciple tbe True one becomes manifest in the heart. Within wbom the True one dwells, be has true knowledge of the True one.
Tbose who are united with the True one, are not separated (from him), they dwell in their own house.4 Pause.
0 my beloved, without Hari I have none other!
The true Guru is tbe true (real) Lord, union (with Hari) is made by tbe pure word (instruction of tbe Guru).
(2). Who by tbe word (of tbe Guru) is united (with Hari), be remains united, whom be (Hari) unites bimself.
In a second love no one is united, again and again be comes and goes. In all the One dwells, the One is contained (in tbem).
1 3TT> a frequent attribute of the name, about the same as 3fJ^t felJTTS; 3"f*T is the Arabic <jgulL (cup); in Panjabi it denotes a large metallic plate or vessel. 31*T may be translated by the vessel of virtues, or the vessel (receptacle) of (all) qualities.
2 tne dress °^ a fa(^r' Tnis verse 1S sP°ken against the deceitful faqlrs.
a H^cM * to *nto t*ie womD> *-e- to **e horn again in the course of transmigration.
* The meaning is: when united witb the Lord they dwell in their own house solitary (retired from the world), and do not wander about like faqirs. Or "house" may be taken as the inner man.
6 42 SIRI RAG, MAH. III., SABD IV. (XXXVII.)
That disciple, to whom he himself (=Hari) is mereiful, is absorbed in the name.
(3). Having read, having read an astrological treatise, the Pandits refleet (on it).
Their understanding and intellect are led astray, they do not understand, in their heart ia the passion of covetousness.
They wander about in the eighty-four lakhs1 (of transmigrations), wandering and wandering they become wretched.
What is written before must he done, nobody is erasing it.
(4). The service of the true Guru is difficult; the head should be given after having abandoned one's own self.
If he falls in with the word (of the Guru), he is united with Hari; all (his) worship is recompensed. By touehing the philosopher's stone he becomes a philosopher's stone, light ia absorbed in the luminous (Supreme Being).
To whom it is decreed before, with them the true Guru will fall in.
(5). 0 heart, do not say: (I am) hungry, hungry, do thou not utter a cry!
By whom the eighty-four lakhs (of forms of existence) are created, he gives support to every one. The fearless is always merciful, he remembers all.
0 Nanak! if it (= truth) he understood by the disciple, he will obtain the gate of salvation.
Siri Rag; mahala III. IY. XXXVII.
(1). By whom, having heard, it {i.e. the name) is minded, they dwell in their own house. Having praised the true Hari by means of the instruction of the Guru, the vessel of virtues is obtained. Those who are steeped in the word (of the Guru) are pure, I shall always be their sacrifice.
In whose heart Hari dwells, in their body he is manifest.
Pause.
0 my mind, meditate on the pure Hari, Hari!
On whose forehead it is written from the beginning, those disciples constantly meditate on him.
(2). 0 ye holy men of Hari, behold and look! he dwells near brimful.
By whom he is recognized by means of the instruction of the Guru, those see him always in their presence.
He always dwells in the heart of the virtuous, from the vicious he is far. The fleshly-minded are without virtues, without the name they pine and die.
(3). By whom the word (instruction) of the Guru is heard and minded, they meditate in their mind on that Hari.
By being attaehed daily to devotion, mind and body become pure.
False is the colour of the safflower, it passes away and they weep in pain.
In whose heart the name is shining, he will always, always he firmly established.
(4). Having obtained the boon of human birth he does not think of the name of Hari nor meditate (on it).
After his foot has slipped, he cannot remain (here), in the other world he does not obtain a plaee.
That time does not come to hand (again) at the end, having gone, he regrets it.
On whom he (Hari) looks (in merey), he is saved, having constantly direeted his thoughts on Hari.
1 There are eighty-four lakhs of forms of existence (^ft = ^frf^), through which transmigration runs: nine lakhs of (moving in the water), twenty-seven lakhs of ^TR^ (stationary, like trees, etc.), eleven lakhs of Iff?? (worms, etc.), ten lakhs of (birds), twenty-three lakhs of 'EffapSJ (quadrupeds), four lakhs of JH^f (men).
SI HI RAG, MAH. III., SABD V. VI. (XXXVIII. XXXIX.)
43 (5). They look at all things, (but) the fleshly-minded get no understanding. The worship of those disciples is acceptable, whose heart is pure.
They sing the qualities of Hari,^hey always repeat: Hari! having sung the qualities of Hari, they are absorbed (in him).
0 Nanak! their speech is always true, who remain meditating on the name.
Siri Rag; mahala III.
V. XXXVIII.
(1 ). By whom with one mind the name is meditated upon, having reflected by means of the instruc- tion of the Guru.
Their faces are always bright in that true court (of God).
Those always, always drink nectar, who are attached to the true name.
Pause.
0 brother, to the disciple honour will always be given!
If Hari, Hari is always meditated upon (by him), he washes off the filth of egotism.
(2). The fleshly-minded do not know the name, without the name honour is lost. They have not tasted the relish of the name, they cling to another love. Worms of ordure fall upon ordure, they are absorbed in ordure.
(3). His human birth is fruitful, who walks in the love of the true Guru. He saves his own family, blessed is the mother who has given birth to him.
The name of Hari, Hari is meditated upon (by him), upon whom he bestows his mercy and pleasure* (4). By which disciples the name is meditated upon, having removed from within their own self. Those are pure from inside and outside, the true ones are absorbed in the True one.
Those have become acceptable, who meditate on Hari by the instruction1 of the Guru.
Siri Rag; mahald III.
VI. XXXIX.
(1). To the devotees of Hari, Hari is wealth and capital, having asked the Guru they carry on traffic. They praise continually the name of Hari, the name of Hari is (their) trading stock and support. By the perfect Guru the name of Hari is established (in them), the devotees of Hari have an inex- haustible storehouse.
Pause.
0 brother, admonish this heart (of thine)!
Why does this (thy)Jieart indulge in laziness? 0 disciple, read (repeat) the name!
(2). The devotee of Hari has love to Hari, if he reflect attending to the Guru. By hypocrisy devotion is not made, the word duality is wretched.