(1). Begampur3 is the name of (my) city. Pain and anguish are not in that place. Nor anxiety nor tribute on property. No fear and no sin, no dread and decline.
Pause.
Now I have got a good country.
There is always happiness, 0 my brother!
1 The name of the hunter was Jara. (old age).
2 Vidura, the son of Vyasa and of a female servant (Wilson, Vish. Pur. p. 459). Sudama, a poor Brahman, enriched by Krishna. Ugrasena was placed on the throne by Krishna (Wilson, Vish. Pur. p. 560).
3 ^faWUcJTj Literally: a city without grief (^x 62 RAG GAURI; THE BHAGAT EAVIDAS, III.-Y (2). Stable and always enduring is (my) dominion. There is no second nor third there, there is only One.1 It is always cultivated and famous.
There the rich and happy dwell.
(3). As it pleases (them), so they walk about. The confidant of the palace no one stops. Eavidas says: the tanner is free.2 Who is my fellow-citizen, he is my friend.
Om! by the favour of the true Guru! Gauri lairagani; Ravidas. I. III.
(1). Very inaccessible is the mountain, I have one vicious bullock.
I address one supplication to my sweetheart: 0 Murari, keep my capital-stock!
Pause.
(I am) some retail-dealer of Earn, my venture of goods is laden, 0 dear!
(2). I am a retail-dealer of Earn, I naturally carry on traffic.
I have laden the wealth of the name of Earn, the world has laden poison.
(3). 0 receiver of customs, write down anything you please!
The punishment of Yama does not fall on me, I have given up all worldly cares.
(4). As the colour of the saffiower is, so is this world.
The colour of my sweetheart is of Majith, says Eavidas, the tanner.
Gauri purhi; Ravidas. Om! by the favour of the true Guru! I. IY.
(1). As a well is filled with frogs, whicb have no knowledge of other countries: So my mind is fascinated by the world, it has no knowledge of this and that side (= world).
Pause.
0 Lord of all the worlds, show me one moment thy sight, 0 dear!
(2). My intellect has become impure, (so that) thy state cannot be apprehended (by me), 0 Madhava! Bestow mercy (on me), (that) my error may cease; instruct me and give me a good intellect!
(3). The most excellent JogI does not reach (them), thy qualities are beyond telling. On account of love and devotion (to thee) Eavidas, the tanner, tells (them).
Gauri lairagani. Om! by the favour of the true Guru!
(1). In the Satya Yug (was) truth, the Treta (was) offering sacrifices, in the Dvapar (was) the performance of worship.
In the three ages three (practices) were established, in the Kali-yug tbe name (of Hari) alone is support.
1 ((V?^) duality; ijlj the three qualities.
2 Ravidas was a or tanner.
RAG GAURI; THE BHAGAT RAVIDAS, V.
Pause, How shall I get to the other side, 0 dear?
No one instructs and tells me, J>y what coming and going may vanish?
(2). Eeligious duties (of) many kinds are described, (but) the creator is seen in all the worlds. "Which are those works, by which one may become emancipated, by practising which all perfections may be obtained?
(3). Outside one may be washed with water, (but) in his heart are manifold vices.
In what wise may he become pure, (whose) practice is after the manner of a clean elephant? 1 (4). Good and bad actions must be weighed, (but) there is doubt when one hears the Veda and the Puranas.
Doubt always dwells in the heart, who puts away (his) conceit?
(5). As the night passes before the light of the sun — (this) the whole world is knowing — (So), mind, copper is turned into gold without delay, (if) it come into contact with the philo- sopher's stone.
(6). He meets with the Guru, the most excellent philosopher's stone, on (whose) forehead it is written by destiny.
(If) a mind absorbed in divine contemplation meet (with) the mind, the diamond shutters are opened.
(7). (Whose) mind i3 intent on devotion and performing worship, cutting off the bonds of error and vices: He is happy (in his) mind (and) united (with the Supreme), reflecting only on the excellences of him„ who is without qualities.
(8). Many efforts (of) repression were made (by me), (but though) put aside the noose of error does not recede.
Devotion out of love does not spring up, Eavidas is sad about that.
1 The elephant, when washed, wallows again in the dust.
HAG ASA; MAH. I., IV., SO DAR, I. II.
Urn! The true name is the creator, the Supreme Spirit, without fear, without enmity, of a timeless form, unproduced from a womb. By the favour of the Guru!
EAGTT ASA. Mahala L; Ghar L "What is that thy gate, what that house, where sitting thou supportest all?
Thy musical instruments (and) sounds are many, (yea) innumerable, how many are thy musicians? How many are called thy Eags with the Eagims, how many (are) thy singers? To thee sing the wind, water, fire, Dharm-raja sings (to thee) at (thy) gate.
To thee sing the recording-angels, (who) know how to write (and who) writing down reflect on moral actions.
To thee sing Isar (Shiva), Brahma, the Devi, (who) display lustre being always adorned by thee. To thee sing the Indras sitting on Indra's throne with the gods, who are at (his) gate. To thee sing the perfect ascetics in their deep meditations, to thee sing the pious reflecting (on thee). To thee sing the ascetics of subdued passions, the chaste (women), the contented ones, to thee sing the hardy heroes.
To thee sing the Pandits, (who) read, the great abstinent ascetics with the gods (sing) continually. To thee sing the fascinating women, (who) fascinate the mind of those in heaven, earth and in the nether region.
To thee sing all the gems, produced by thee, with the sixty-eight Tlrthas.
To thee sing the heroes very powerful in battle, to thee sing the four sources (of production).
To thee sing the regions, orbs and universe, which are made, kept and supported by thee.
They sing to thee, who please thee; thy devotees, who have a taste (of thee), are attached (to thee).
It does not come into my mind, how many others sing to thee, what can Nanak judge?
He, he is always the true Lord, true, of a true name.
He is and will be and will not be destroyed, by whom the creation was made.
By whom the Maya of various sorts and kinds was produced.
Having made (it) he beholds (it), his own work is as his greatness.
What pleases him, that he will do, his order cannot be overturned.
He is the king, Lord of kings, Nanak (says): the order (of) the Lord remains (firm).
Asa; mahala IV. I. II.
(1). He is the Supreme Being, Hari is the Supreme Being, Hari is quite unattainable, boundless. All meditate, all meditate on thee, 0 Hari, 0 true creator!
All creatures are thine, sir, thou art the donor of the creatures! Meditate on Hari, 0 ye saints, who causes all pain to be forgotten.
Hari himself is the Lord, Hari himself is the servant, what is the helpless creature, (says) Nanak.
(2). Thou art in everybody, in all thou, 0 Hari, the one Supreme Spirit, art continuously contained. Some are munificent, some are beggars, all are thy wonderful frolics.
Thou thyself art the giver, thou thyself the enjoyer, without thee I do not know another. Thou, 0 Supreme Brahm, art endless, endless, how can I describe thy qualities? Who serve, who serve thee, their sacrifice is humble Nanak.
KAG ASA; MAH. I., SABD I.
(3). Who meditate on thee, who meditate on thee, 0 Hari, those people live comfortably in the world. They are emancipated, they are emancipated, who meditate on thee, 0 Hari, the noose of Tama on them is broken.
Who meditate on the fearless one, who meditate on the fearless Hari, all their fear will go. Who serve, who serve my Hari, they will be absorbed into the form of Hari.
They are happy, they are happy, who meditate on Hari, humble Nanak will be a sacrifice to them.
(4). Thy store-rooms are filled with devotion to thee, with devotion to thee, 0 endless, endless one! Thy devotees, thy devotees praise thee, 0 Hari, who art many, many (and) endless! 1 They perform many, many adorations to thee, 0 Hari, they practise austerities and mutter (thee), 0 endless one!
They read many, many Smritis and Shastras of thine, they are performing religious ceremonies (and) the six (prescribed) works.
Those devotees, those devotees are excellent, (says) humble Nanak, who are pleasing to my Lord Hari.
(5). Thou art the primeval divine male, the boundless creator, there is none other like thee. Thou art for ages the One, (thou art) always, always the One, thou art that immovable creator. What pleases to thyself, that exists, what thou doest thyself, that takes place.
By thyself the whole creation is produced, by thyself all (the world) is created and destroyed (again). Humble Nanak sings the excellences of the creator, who is knowing all.
Urn! by the favour of the true Guru!
KAGU ASA; MAHALA I. Caupadas; Ghar II. I.
(1). Every one calls (thee) great, having heard (it from others). (For) has it beeu seen, how great (thou art)?
(Thy) estimate cannot be obtained nor told.
Those, who are telling (it), remain absorbed in thee.
Pause.
0 my great Lord, deep and profound, weighty with excellences! No one knows, how great thy garb is.
(2). Though all intelligent ones meet and take it into consideration; (Though) all valuers meet and make an estimate (of it); The wise and meditative ones, the Gurus of the Gurus: alas! 3 Not a bit can thy greatness be told.
(3). All virtues, all austerities, all good aotions, The greatnesses of the perfect men — Without thee no one has obtained perfection.
By destiny it accrues (and is then) not prevented.
(4). What is the helpless speaker? Thy store-rooms are filled with praises.
1 Hari becomes by expansion many and endless.
* <J|d<J|d <J iyl> the great of the great; or: the Gurus of the Gurus, alas! the interjection *TT$?t (0 ifk) helongs properly to the following line. But djcMJdO FTl\ may also be taken = J|<JJ|cH (3T3TJ the Format. Plur. of JT3)) ai being then a meaningless alliteration.
RAG ASA; MAH. I., SABD II.— IV.
To whom thou givest (them), what can he do? Nanak (says): the True one is arranging (all).
II.
(1). (If) I utter (the name), I live, if I forget (it), I die. It is difficult to utter the true name.
Who has hunger after the true name: The pain of his hunger departs having eaten.
Pause.
How should he be forgotten, 0 my mother? True is the Lord, of a true name.
(2). The greatness of the true name Having uttered a little they became tired, (its) estimate was not reached. Though all having met, set to utter it: It does not increase nor decrease.
(3). He does not die nor does grief befall (him).
He goes on giving, (his) enjoyment does not cease (at the same time). This is his (inherent) property (and) none other. Nor has been any (other) nor will he.
(4). As great as thou art thyself, so great is thy gift, (Thou), by whom day and night is made.
Who forget the Lord, they are of low birth.
Eanak (says): without the Lord (they are) low caste people.1 (1). If a beggar at the gate raises a cry, the Lord hears it in (his) palace.
Whether (thou give him) assurance (or) push him away, thou alone givest greatness.
Thou acknowledgest the light (that is in him) and dost not ask after (his) caste. (For) in the other world there is no caste.
(2). Thou thyself causest to be done, thou thyself dost (all things), thou thyself puttesfc taunts into the mind (of man).
When thou art the creator and maker: What is (then) dependence (on others), what the world?
(3). Thou thyself producest and givest. Thou thyself causest the folly of the mind.
If thou comest and dwellest in the mind by the favour of the Guru: The pain (of) darkness departs from within.
(4). The true one thou lovest thyself.
To the others thou dost not give the truth. If thou give and unfold it to any one: Him thou dost not interrogate 2 in the other world, (says) Nanak.
III.
Pause.
IY.
(1). The brass-plates and cymbals (are) the volitions of the heart. The drum (is) the world, the instrument (of which) sounds.
RAG ASA; MAH. I., SABD V. VI.
Narada 1 dances — (this is) the love of the Kali-yug. Where shall the ahstinent and chaste set their foot?
# Pause.
Nanak is a sacrifice to the name.
The world is blind, know thou the Lord!
(2). (If) a disciple turn to the Guru and eat; (If) out of love for food he come and dwell in (his) house; Though he he living and eating a hundred years: That day is the best, (in which) he gets acquainted with the Lord.
(3). By having an interview mercy is not obtained. "Without taking and giving none remains.
The king administers justice (on him who) is in (his) power.2 For the order of God no one cares.
(4). He has the shape and name of a man, (says) Nanak. (But) in actions he is a dog, (being) at the gate (by) order. (If) by the favour of the Guru he knows, (that he is) a guest: Then he obtains some honour at the threshold (of God).
Y.
(1). As much as the sound is, so much is the hearing of the sound, as much as the form is, (so much) is thy body.
Thou thyself art the tongue, thou thyself the flavour,3 there is no other, I say, 0 mother!
Pause.
My Lord is the only one, the only one, 0 brother, the only one.
(2). He himself destroys, he himself sets loose, he himself takes and gives. He himself sees, he himself expands, he himself beholds (it).
(3). Whatever was to he done, that he has done, nothing else can be done. As it is, such it is called, all is thy greatness.
(4). (In) the Kali-yug the Maya is selling liquors, the intoxicated mind keeps on drinking (her) sweet liquor.
He himself (the Supreme) makes forms of many kinds, so says helpless Nanak, VI.
(1). Wisdom is music, love the tambourine, (By which) always joy and pleasure are produced in the mind.
This is devotion, this is austerity.
Dance in this wise, keeping (thy) foot (in proper time)!
Pause.
(These are) full chimes, (if one) know the praise (of the Lord). Is other dancing a pleasure in the mind? 4 (2). Truth (and) contentment (are) the two cymbals, (that) sound. Music of the feet, (if one be) always happy.
1 Narada, figuratively for an embroiler.
2 It is nearly impossible to say, what the meaning of TTf% ^fff 's > literally it signifies: it is in hand or in (one's) power; but as no grammatical relation or connexion is hinted at, it can only be translated by conjecture.
3 fcjtJAI here = ^WAI > properly scent, but also misused for flavour, taste.
4 This line, if it is not to stultify itself, is to be taken in an interrogatory sense.
RAG ASA; MAH. I., SABD VII. VIII.
The sound (of) melody, (if there be) no second love. Dance in this wise, keeping (thy) foot (in proper time)!
(3). Turning round (in dancing) is, (if) fear (of God) be in the mind and heart, Continually in sitting down and rising.
Lying down on the reclining place (is, if) one knows, (that his) body is ashes. In this wise dance, keeping (thy) foot (in proper time)!
(4). (He is) a disciple, (who) aims at initiation into the assembly. (He is) a disciple of the Guru, (who is) hearing the true name, (And) uttering it continually, (says) Nanak.
Dance in this wise, keeping (thy) foot (in proper time)!
VII.
(1). Having produced the wind, the whole earth is supported (by him), bonds were assigned to water and fire.
The ten-headed head (of) the blind one was cut off, by killing Eavana1 what great thing was done?
Pause.
How can thy greatness be told?
Thou remainest full in all, sunk in thoughts.
(2). Producing the creatures he subdues (them) by (his) skill; 2 by putting a nose-ring into the nose of Kali 3 what great thing was done?
Whose husband art thou, who is called (thy) wife? in all thou art present uninterruptedly.
(3). Brahma, the giver of blessings, went wailing with (bis) wife to investigate creation. But he did not find out its end; by perforating Kans what great thing was done?
(4). Gems were produced and put down, milk was churned, the others were led astray to think, that it was done by them.4 Nauak says: how should the hidden one be hidden, (who) distributes (his gifts) to every one?
VIII.
(1). By practising works a vine is spread out, the name of Earn becomes its fruit.
He (Earn) has no sign nor mark, the unbeaten sound sounds, (that) is produced by the Supreme.6 Pause.
If one expound and know (it): He drinks nectar.
(2). By whom it is drunk, they have become intoxicated, (their) bonds (and) nooses break. Light is absorbed in the Luminous one j (who) is within it, gives up the the profits of the Maya.
(3). Thy luminous form is seen (in) all, all the worlds (and) the Maya is thine.
In beautiful form (thou art) sitting aloof (from the created things), thou lookest on, being spread out within (them).
1 Havana, sovereign of Lanka (Ceylon) and prince of the Rakshasas, is said to have had ten heads; he was killed by Rama (or Ramacandra).
2 \rf^ 5rt5VV» supply: fiprfe the creation.
3 of \&>\ (Sansk. ^TPsffcr) s.m., the serpent that infested the Yamuna and was overcome by Krishna (see Wilson's Vish. Purana, p. 512 sqq.).
4 This refers to the churning of the ocean by the Gods and Daityas for getting the Ambrosia.
5 The sense is: the Supreme is not perceptible by any outward signs or forms, he is only known by an unbeaten (= not produced by beating) sound, that pervades the universe.
RAG ASA; MAH. I., SABD IX.— XI.
(4). The Jogi produces the sound of the lute, (but) he (the Supreme) is of infinite sight (and) form. That sweetheart is in the unbeaten sound, iNanak being attached (to him) pronounces (this) thought.
(1). The words of (thy) excellences (are) a burden (on my) head. (I am) melted (by these) words, 0 creator! 1 Eating, drinking and laughing is in vain, As long as thou dost not come into (my) mind.
Pause.
What is thy concern, what is done?
In every birth something has been taken (and) is taken.2 (2). The intellect of (my) mind is intoxicated, (my) throat is intoxicated. "Whatever is spoken, all is error and mistake.
"With what face shall prayer be made?
Eeligious demerit and merit, both are as witnesses with (me).
(3). As thou makest one, such he is. Without thee there is no other.
As thou givest intellect, so one receives.
As it pleases thyself, so thou makest one walk.
(4). (In this) gem-like Bag (with its) retinue of Baginls, In this is produced the pith of nectar.
Nanak (says): this is the wealth and property of the creator. If one comprehends (it), he reflects (on it).
X.
(1). Bestowing mercy (when) he has come to his own house: Then the female companions, having met, arrange the work. Joy springs up in the mind seeing the sport.
The bridegroom is come in order to marry.
Pause.
Sing, sing, 0 woman, reflect on discrimination! The world-soul, the husband, has come to our house.
(2). If our marriage has been brought about by means of the Guru, he is then known, when the bridegroom is met with.
The word is noised out in the three worlds; self is gone and the mind is reconciled.
(3). He himself arranges his own work, by others the work is not done.
In which work truth, contentment, mercy and piety is, that some (rare) disciple understands.
(4). Nanak says: the beloved of all is that One.
On whom he bestows a glance of favour, she becomes a happy married woman.
XI.
(1). House and forest are naturally the same.
Foolishness departs, (when) praise (of God) is made in the house.
(In whose) mouth is the true Pauri, the true name: He serving the true Guru gets his own place.
1 These lines are extremely confused; I have translated according to conjecture, as there is no gramma- tical connexion or relation whatever.
2 The sense of these words is quite obscure.
63 RAG ASA; MAH. I., SABD XII. XIII.
Pause.
0 mind, consider the six (philosophical) systems as rubbish! In all is the Lord, who is full of light.
(2). (Who is) excessively greedy, puts on many garbs.
(But) the world is pain, (that) takes away happiness from the body. Lust and wrath within take away (one's) wealth. One is saved by the name, having given up duality.
(3). Praising and magnifying (God) (is) tranquillity and joy. (My) friend and relative is the love of Govind.
He himself does (everything), he himself is bestowing (everything).
(My) body and mind are with Hari, further on (in the next world) there is life (to me).
(4). Falsehood and vice are great pain (to) the body. Garbs and castes appear all as ashes.
What is produced, that comes and goes.
0 Nanak, firm is the name (and) will (of God).
XII.
(1). There is one pond, (in which is) an incomparable lotus. It always opens (its) sweet scent and beauty.
The bright pearl the goose picks up.
All parts are a portion of the Lord of the universe.
Pause.
What is seen, that is produced and (again) annihilated. Without water no lotus is seen in a pond.
(2). Some rare one comprehends and gets (this) secret.
The Veda always says, that there are three branches (= three gods).1 In the sound the knowledge of the drop is contained.2 Who serves the true Guru obtains the highest step.
(3). (Who is) steeped in (thy) colour, (is) emancipated, (him thou art) delighting. (Thou art) always making (him) happy in the king of kings.
Whom thou keepest bestowing (thy) mercy (on him): (Him) thou makest cross in a boat (like) a sinking stone.
(4). (By whom) the light, (that is) in the three worlds, is known in the three worlds: (By him) a return (to himself) is made, (his) house is brought into (his) house.
Who day and night perform worship with deep devotion: To their feet Nanak clings.
XIII.
(1). By the true instruction of the Guru dispute is removed. By much cunning dust sticks (to one).
The filth that sticks (to one), is done away by the true name. By the favour of the Guru he continues in devout devotion.
Pause.
(My) prayer is present before the Lord.
Pain and pleasure are with the true creator, the Lord.
1 The Hindu Triad, Brahma, Vishnu, Shiva.
2 These words are utterly confused; we can only guess what they mean. The TTn, the sound or pro chimation, seems to hint at the instruction of the Guru, as gathered from the following line. The ftfe, th drop, is the Supreme, from whom all emanates as from a drop.
RAG ASA; MAH. L, SABD XIV. XV.
(2). Who practises falsehood, he comes and goes. By saying and telling no advantage is obtained. What is seen, if one gets no understanding? Without the name no satiety enters the mind.
(3). Who are born, they are subject to sickness. They are afflicted by the pain of egotism and the Maya. Ihose people are preserved, who are kept by the Lord. By serving the true Guru they drink nectar-juice.
(4). Who checks his wandering mind, he tastes nectar.
By serving the true Guru he utters the nectar- word (= the name). By the true word he gets emancipation and salvation. Nanak (says): he removes from within his own self.
XIV.
(1). What is done by him, that becomes true (real). The nectar-name is given by the true Guru.
(In whose) heart is the name, (in his) mind there is no disappointment. He keeps day by day communion with the beloved.
Pause.
0 Hari, keep (me) in thy asylum!
By the favour of the Guru the juice of Hari is obtained, the blessing and the nine treasures of the name are obtained.
(2). (Whose) actions (are) true (and who has) the true name: To him I am always a sacrifice.
Who are steeped in Hari, those people are excellent. Their society is the highest treasure.
(3). Blessed is the woman, who has got Hari for her husband. Being in love with Hari she reflects on the word (of the Guru). She herself crosses and brings her companions and family across. Serving the true Guru she reflects on truth.
(4). Our caste and fellowship are the true name. Works, continence, truth, love.
(To whom) he gives, (says) iNanak, (from him) no account is taken. He alone effaces duality.1 XV.
(1). Some come, some go, having come.
Some, who are attached to Hari, remain absorbed (in him). Some find no place on earth (and in) the sky.
They are disregardful of (religious) actions, who do not meditate on the name of Hari.
Pause.
From the perfect Guru the knowledge of salvation is obtained.
This world is like poison; Hari ferries across the great water of existence by means of the word of the Guru.
(2). Whom the Lord himself unites (with himself): Them death cannot push on.
1 This last line is missing in MS. No. 2484.
RAG ASA; MAH. I., SABD ZVI. XVII.
The beloved disciples remain pure, Like the lotuses on the water (remain) aloof (from the water).
(3). Say, who shall he called bad (or) good?
Brahm is seen (in all), by the disciple the True one is obtained.
(Who) relates the inexpressible one (and) reflects on the instruction of the Guru: He joining the society of the Guru gains the other side.
(4). The Shastras, Vedas and Smritis of many kinds (he has read); Bathing (at) the sixty -eight (Tirthas he has made), (in whose) heart the love of Hari is.1 The disciple is spotless, no filth sticks (to him).
Nanak (says): in (whose) heart the name is, their lot is great.
XVI.
(1). Bowing and bowing I cling to the foot of my Guru, the Supreme was seen (by me).
Who is reflecting, in (his) heart Hari is contained, having seen (him) in (his) heart, he reflects (on him).
Pause.
Say: Earn brings about salvation.
By the favour of the Guru Hari, the gem, is obtained, ignorance is effaced, light is produced.
(2). The woman sports, (her) fetters do not break, in (her) heart are egotism and error, (which) do not depart.
(If) she meet with the true Guru, then egotism is broken, then she may fall into some account.2 (3). The name of Hari is very dear to (his) devotees, they keep the ocean of happiness in (their) breast. The life of the world, the donor, is compassionate to (his) devotees, Hari saves (them) by means of the instruction of the Guru.
(4). (Who) fights with (his) mind, he obtains the Lord, (his) desire is absorbed in the mind. ISTanak (says): (if) the world-soul bestows mercy (ou him), it bestows devout devotion (on the Supreme) with natural ease.
XVII.
(1). To whom does he tell it, whom does he let hear (it), whom does he let know (it), (that) he may understand (it)?
Whom does he make read (it), (that), reading and pondering, he may comprehend (it) (and) remain delighted with the word of the true Guru?
Pause.
Such a one delights (in) the instruction of the Guru (in his) body. Worship Hari, 0 my mind, the deep and profound one!
(2). Who are devoted in love to Hari, the endless wave: (They are) daily pure, the excellences of Hari (are) with (them). Useless is the birth (life) of the Sakat in the world.
The devotee of Ram remains aloof (from him).
(3). Pure is the body (of him, by whom) the excellences of Hari are sung. Having known himself, he continues in devout meditation.
Being in love with the primeval, boundless, infinite diamond, The ruby, my mind, has become sedate.
(4). Who recite, recite the legends (of the gods), they have died. That Lord is not far off, thou art the Lord.
1 These lines are so confused, that they can only be translated by conjecture. is likely = f^J^, heart.
2 VTC^ = V% y for the sake of the rhyme.
RAG ASA; MAH. I., SABD XVIII. XIX.
I saw, that the whole word is overshadowed by the Maya.
Nanak (says): by means of the instruction of the Guru the name is meditated upon.
XVIII.
(1). Some one is a beggar (and) eats alms. Another is engaged in sensual pleasures. Some one has honour, another dishonour.
Having pulled down (some one) raises (a building), (another) continues in meditation.
No one is greater than thou.
"Whom shall I point out, that is good?
Pause.
Thy name is my support.
Thou, the maker and creator, (art) bountiful.
(2). I do not get (the right) road, I go winding about. (I do not get) a place for sitting down at the threshold. (I am) blind in mind, a prisoner of the Maya.
(My) body is continually wasted and consumed.
I am very desirous of eating and living.
In thy account (is every) breath (and) morsel (I take).
(3). Give a lamp to him, who is blind by day and night! Sinking in the water of existence he is in anxiety. Who tells, hears and minds the name: To him I make myself a sacrifice. Nanak utters this one petition ( = word): Soul and body is all with thee.
(4). When thou givest (it), then I mutter thy name, (By which) a place for sitting at (thy) threshold is obtained.
When it pleases thee, then folly departs.
The gem of divine knowledge comes and dwells in the mind.
(If) thou bestowest (on one) a favourable glance, then the Guru is met with.
Nanak says: he crosses the water of existence.
Panopade. XIX.
(1). A cow without milk, a bird without wings, sprouts without water, are useless.
What is a Sultan, to whom no reverence is paid? dark is the chamber, (in which) thy name is not.
Pause.
Art thou forgotten, when much pain sets in? When pain sets in, thou art not forgotten.
(2). Blind in the eyes, no taste on the tongue, the wind not being heard in the ears, He walks on foot being led on,1 (this is) the fruit, that (man) gets without serving (God).
(3). The words (of the Guru) are the trees; (if one) sprinkle love (on) the good soil (of) the garden: All (trees) bear fruit; how will one obtain the one name without works?
(4). As many creatures as there are, they are all thine, without service (to thee) no one obtains a reward. Pain and pleasure (are distributed according) to thy decree, without the name life does not remain.
(5). One must die in one's mind, what is living longer? when I live, I am not absorbed in contemplation. Nanak says: thou vivifiest the creatures; whom thou likest, him thou keepest.
1 'M'ddl » Sansk. TJ^pfi, carried, led on.
RAG ASA; MAH. I., SABD XX. XXI.
XX.
(1). (My) body is Brahma, the mind (my) Dhoti.
Divine knowledge the sacred cord, meditation the leaves of Kusa-grass.
Hari I praise, I ask for the praise of the name.
By the favour of the Guru I am absorbed in Brahm.
Pause.
0 Pandit, such is (true) reflection on Brahm.
By the name (one becomes) pure, by the name learned, by the name clever conduct (is acquired).
(2). Outwardly (keep) the sacred cord, as long as there is light with (thee). The (right) Dhoti and Tika is, (if) thou remember the name.
Here and there it will go with (thee).
Do not seek other works besides the name!
(3). Burn the worship and love of the Maya! Look at the One, do not seek for another!
He knows the truth in the tenth gate of the head: Who utters Hari at the tip of his tongue, reflecting (on him).
(4). Love of enjoyment, error and fear flee.
(If) the watchman watch, the thief does not set on.
The (right) religious mark on the forehead (is, if one) know the One Lord. Discrimination (is, if one) understand, that Brahm is within (himself).
(5). By religious practices he cannot be overcome.
Who practises reading, does not get an estimate (of him).