By the eighteen (Puranas) and the four (Yedas) (his) secret is not obtained.
Nanak (says): by the true Guru Brahm is pointed out.
XXI.
(1). (Who) is (his) servant and slave, that man is a devotee. (Who) becomes a disciple, he is the slave of the Lord.
By whom (creation) is made, by him it is again destroyed. Without him there is no other.
Pause.
Eeflect on the true name by means of the word of the Guru! The disciples are true at the true court.
(2). A true petition, a true prayer The Lord hears in (his) palace, praise be (to him)! (Whom) he calls to the true throne: (To him) he gives greatness; what he does, that takes place.
(3). Thine is the power, thou art the tribunal.
The word of the Guru is the true sign (for guidance). Who minds (his) order becomes manifest. Under the true sign (or flag) he is not repulsed.
(4). The Pandit reads and expounds the Yeda. He does not know the secret of the thing within.
Without the Guru right knowledge and understanding are not obtained. (He is) true, (in whom) that Lord is contained.
(5). What shall I say and sing (thy) praises?
Thou thyself knowest (it), assuming the forms of all.
RAG ASA; MAH. I., SABD XXII.-XXIV. 503 Nanak (says): there is One gate and royal hall. The true disciple is living there.
* XXII.
(1). Like a raw jug the ailing body is produced and destroyed and suffers pain.
How shall this world, the ocean, which is hard to cross, be crossed? without Hari, the Guru, I do not get across.
Pause.
"Without thee there is no other, 0 my beloved, without thee there is no other, 0 Hari!
In all colours and forms art thou; on whom thou bestowest a glance of favour, him thou pardonest.
(2). (My) mother-in-law is wicked, she does not let me dwell in the house, the wicked one does not let me meet with (my) beloved.
I embrace the feet of (my) companion and friend, Hari, the Guru, bestowed a glance of favour (on me) out of mercy.
(3). Reflecting on myself and subduing (my) mind I saw, that there is no other friend like thee. As thou keepest (one), so he remains, the pain and pleasure, thou givest, that accrues (to him).
(4). Hope and desire, both are ruining (me), (by) the three qualities I have been made despondent. The fourth state 1 is obtained by the disciple, (who) has got the protection of the assembly of the saints.
(5). (He has) all divine knowledge and meditation, all mutterings and austerities, (in) whose heart Hari, the inapprehensible and indivisible one, is.
Kanak (says): (whose) mind is attached to the name, he gets easily by means of the instruction of the Guru the service (of Hari).
Pancpade. XXIII.
(1). Affection for (thy) family, affection for all works. Give up affection! all (this) is useless.
Pause.
Give up affection and (consequent) error, 0 brother!
In (whose) heart the true name is, he delights (in his) body.
(2). Who has obtained the nine treasures of the name: That mother is not distressed, if (her) son weeps.
(3). In this spiritual blindness the world is drowned. Some (rare) disciple gets across.
(4). In this spiritual blindness one falls again into the womb. "Who clings to spiritual blindness goes to the city of Yam a.
(5). (Who) takes the initiation of the Guru, practises muttering and austerities. ("Who) breaks away from the name, does not become acceptable.
(6). (When) he bestows a glance of favour (on any one), then this spiritual blindness departs. Nanak remains absorbed with Hari.
XXIV.
(1). The True, inapprehensible, boundless one does himself (everything). I am a sinner, thou art the pardoner.
Pause.
All that pleases thee, is done.
What is done out of obstinacy of mind, that thou destroyest at the end.
1 ^3fafT^*TWT> s f- the fourth state, that of abstraction from without and absorption in the contempla- tion of one's own spirit (as identical with the Supreme).
RAG ASA; MAH. I., SABD XXV.— XXVII.
(2), The mind of the self-willed one is sunk in falsehood. Without remembering Hari it is distressed by sin.
(3). Having given up folly acquire some profit!
What is produced, that (is produced) from the inapprehensible, indivisible one.
(4). Such is our companion and helper.
Hari the Guru is obtained, (our) devotion is strengthened.
(5). The whole (world) is sleeping and suffers loss. To the mind of Nanak the name of Earn is pleasing.
XXV. * (1). (When one) is meditating on science, then he is rendering services to others. When he is subduing the five (senses), then he is dwelling at a Tlrtha.
Pause.
The toe-bells sound, if (my) mind be applied (to devotion).
Then what will Tama do to me further on ( = in the other world)?
(2). When one has laid aside (all) hope, then he is a Sanyasi. When one is given to chastity, then he is enjoying his body.
(3). Who is reflecting on kindness, is naked-bodied. He dies himself and does not kill others.
(4). Thou art One, (but) hast many other garbs. Nanak does not know thy marvels.
XXVI.
(1). I am defiled, not (having practised) one (virtue); practising virtues I will wash away (my filth). My bridegroom wakes, I sleep the whole night long.
Pause.
How shall I thus become dear to my husband? My bridegroom wakes, I sleep the whole night long.
(2). Longing (for him) I come to the bed, (That) in future I please (my) bridegroom, why should I not please (him)?
Pause.
What do I know, what will happen, 0 mother! Without the sight of Hari I cannot live.
(3). I have not tasted love, my thirst is not quenched. That youth is gone and the woman repents.
Pause.
Till now I wake in expectation and desire. I have become dejected, I remain hopeless.
(4). (If) she adorn herself by doing away egotism: Then the woman sports with her husband on the bed.
Pause.
Then, (says) Nanak, she will please the mind of her husband. Having given up greatness she will be absorbed in her husband.
XXYIL (1), In her father's house the woman (is) very ignorant. I had no knowledge of that bridegroom.
EAG ASA; MAH. I., SABD XXVIII.-XXX.
Pause.
My bridegroom is One, there is no other.
If he bestow a favourable look, then union is brought about.
(2). In her father-in-law's house^he True one is known by the woman. With natural ease her beloved is recognized (by her).
(3). By the favour of the Guru such wisdom is obtained. Then the woman is pleasing to the mind of her husband.
(4). Nanak says: if she adorns herself with fear and love: Then she always sports with her husband on the bed.
XXVIII.
(1). There is not any one's son nor any one's mother. By false affection and error (the world) is misled.
Pause.
0 my Lord, I am thy creature.
"When thou givest it (to me), then I mutter thy name.
(2). One may weep (on account of) many vices. When it pleases him, he pardons (him).
(3). By the favour of the Guru foolishness is done away. Where I see, there is that One.
(4), Nanak says: if one gets such an understanding: Then he is absorbed in the perfectly True one.
Bupade. XXIX.
(1). In that pond his dwellings are made, (by whom) water and fire are produced.
1 am fascinated by the lotus,1 (but) the foot does not go there. I saw, that (people) were drowned in it.
Pause.
0 foolish mind, why dost thou not think of the One? By forgetting Hari thy virtues are consumed, (2). I am not chaste nor learned, foolish and stupid I was born.
Nanak says: (I flee) to the asylum of those, by whom thou art not forgotten.
XXX.
(1). There are six houses, six Gurus, six (methods of) instruction.2 The Guru of the Gurus is One, the garbs many.
Pause.
In which house the creator is praised: That house hold fast, greatness (will accrue) to thee.
(2). Of seconds, minutes, gharis, watches, (lunar) days, week-days, a month is made up. The sun is One, the seasons many.
Nanak says: how many are the garbs of the creator!
1 The literal translation is: (there is) fascination of the lotus = I am fascinated, attracted by it. The explanation of this passage, as given on p. 18 (III.), is different, though grammatically correct. The sense is apparently: the Supreme dwells in a place (pond), where the foot of man cannot go: he is *HIpJ a^jj^j.
2 The six Darshanas or philosophical systems.
64 RAG ASA; MAH. I., SABD XXXI.— XXXIII.
Om! By the favour of the true Guru! ASA; GUAR III.; MAH ALA I. I. XXXI.
(1). (Thou mayst have) Lakhs of armies, Lakhs of musical instruments and spears, Lakhs may rise and make salutation (to thee).
Thou mayst have a sway over Lakhs, Lakhs may rise and pay (thee) reverence. 'When thou dost not come into account before the Lord, all (thy) works are fruitless.
Pause.
Without the name of Hari the world is but labour.
If the foolish (world) he ever so much admonished, yet it remains totally blind.
(2). Lakhs may be acquired, Lakhs collected, Lakhs may be eaten, Lakhs may come and go. When thou dost not come into account before the Lord, where will (thy) soul wander about?
(3). Lakhs of Shastras they may teach, Lakhs of Puranas the Pandits may read. When they do not come into account before the Lord, they are all rejected.
(4). Prom the true name honour is produced, the name of the creator (is obtained) by destiny. In (whose) heart it dwells day and night, he by his favourable look (gets) across, (says) Nanak.
II. XXXII.
(1). My lamp is the One name, pain is thrown into it as oil.
By that light that (pain) is soaked up, falling in with Tama has ceased.
Pause.
0 people, may not any one fall into wrangling!
Having collected a Lakh of reels of cotton one little bit sets fire to it.
(2). My platter with the oblation (to the deceased ancestors) is Kcshava, my funeral obsequies, (I perform), the true name of the creator.
Here and there, in future and past (time), this is my support.
(3). He bathes in the Ganga at Benares, (who) praises thee, 0 Supreme Spirit! True bathing is then made, when day and night love towards thee is entertained.
(4). Some are dwelling in heaven, some under the earth;1 the Brahman having twisted the rice- ball eats it.2 Nanak (says): the rice-ball of pardon is never exhausted.
ASA; GHAR IY.; MAHALA I. Om! By the favour of the true Guru! I. XXXIII.
(1). For the sake of visiting idols pain and hunger are undergone at a Tlrtha. The Jog! and ascetic are continuing in their practice, having put on reddish -yellow garbs they wander about.
Pause.
On thy account, 0 Lord, they are imbued with love.
Thy names are many, thy forms endless, it cannot be told, how many thy qualities are, 1 *&$\ (<3Ttf^R*0 dwelling in heaven; gTfiTeTcft is the Sansk. ^n^T> dwelling in or under the earth; both adjectives refer to the manes of the deceased ancestors.
2 After having offered it to the manes; usually these rice-balls are left on the ground.
EAG ASA; MAIL I., SABD XXXIV. XXXV.
(2). Having forsaken house, palace, elephants, horses, they went to a foreign country. The Plrs, prophets, devotees and sincere ones gave up the world and became acceptable.
(3). Eelishes, tranquillity, comfort and pleasure were given up (by them), laying aside their clothes they put on skins.
In pain and suffering (they stand) at thy gate, being in love with thy name they became Darvishes.
(4). A skin, an earthen cup, a staff, a little wallet (is taken), a tuft of hair, a (sacred string), a Dhoti is made (by me): Thou art the Lord, I am thy mimic; Nanak says: of what kind is (my) caste?
ASA; GHAB Y.; MAHALA L Om! By the favour of the true Guru! I. XXXIV.
(1). Within (my) mind dwell the five (passions) concealed.
They do not remain steady, they wander about like those who are indifferent (to the world).
Pause.
My mind does not remain steady with the merciful one.
Being greedy, deceitful, sinful, hypocritical, it clings excessively to the Maya.
(2). A wreath of flowers I will put as necklace on my neck. When (my) beloved will be met with, then I will adorn myself.
(3). We are five companions,1 (who have) One husband. The tree is transplanted,2 life is going.
(4). We five companions having met, weep.
The breath is separated, and we give account, says Nanak.
ASA; GHAB VI.; MAHALA I. Om! By the favour of the true Guru! I. XXXV.
(1). If the mind be the pearls and jewels, if the breath be the stringholder; If the woman put on her body the decoration of patience, then, being dear to (her) beloved, she enjoys him.
Pause.
By the very excellent sweetheart the woman is fascinated. Thy excellences are not in others.
(2). (If) she make Hari, Hari (her) necklace and put it (on her) breast, (if) she take Damodar (as her) tooth-powder.
- (If) she make the creator her wrist-ornament and put it on, (if) she apply (her) thoughts in this wise.
(3). (If) she put on Madhu-sudana (the subduer of Madhu) as her finger-ring, if she take the Lord as her cloth.
(If) she patch patience (on her forehead) as her Dhari,3 (if) she apply the husband of Lakshmi as collyrium (to her eyes).
1 The five companions are the five senses.
2 ^Jft? s%f- a tree especially for transplantation. The death of man is compared to the transplantation of a tree.
3 Tf=ft is in the Panjab a line of red lead painted on the forehead.
RAG ASA; MAH. I., SABD XXXVI.— XXXVIII.
(4). (If) she light a lamp in the mansion of her mind and make her body the bed: Then he enjoys her, says Nanak, when the King of divine knowledge come3 to (her) bed.
II. XXXYI.
(1). What is created, that does what it is caused to do; what can be said to it, 0 brother? What must be done, that it does; what cleverness has the creature?
Pause.
Thy order is good; who pleases thee: To him accrues greatness, (says) Nanak, he is absorbed in the true name.
(2). The destiny is fixed, the order is written, no order is again given. As it is written, so it falls, no one can efface it.
(3). If one talk much at the threshold, he gets the name of a low person. The chess-figure, that is not well arranged in the chess-play, is beaten.
(4). No one is read, learned, wise, no one foolish and bad.
Within which servants he causes (his) praise to be made, they are called servants.
III. XXXVII.
(1). (If) the word of the Guru is in (my) mind, (if) I wear patience as ear-ring and patched quilt. (If) I consider as good, whatever he (God) does, I get easily the treasure of the Yoga.
Pause.
(Whose) soul is continually intent (on the Supreme), 0 brother, he is a Jogi. (Who) is intent on the most excellent essence (=the Supreme): He obtains the nectar-name of the Supreme, he is enjoying this relish of divine knowledge.
(2). I sit in a sitting posture at Benares,1 (if) I give up designs and disputes.
(My) horn is the word of the Guru, its sound is always beautiful, day and night it produces a (continuing) sound.
(3). (My) bowl is reflection (on) divine knowledge, intelligence (my) staff, what is existing (my) ashes.2 The praise of Hari my prayer, (living as) a disciple my ascetic life.3 (4). In all is the (divine) light; our appellation is of various and many kinds.
Nanak says: hear, 0 Bharthari,4 (he is) a Jogi, (whose) thoughts are continually directed on the Supreme Brahm.
IY. XXXVIII.
(1). Make divine knowledge the molasses, meditation the flowers of the Dhava-tree, good actions the bark of the Kikar-tree and put (them into it)!
The world the distilling pot, love the plastering! from this juice nectar is caused to ooze out.
Pause.
0 brother, (who) is drunk in (his) mind (and) drinks the juice of the name, he is easily absorbed in love.
1 ftl^Adl d\, the city of Shiva = Benares.
2 ftisfej ashes rubbed on the body by devotees. The sense is: whatever exists, I consider as ashes, 3 ^pWftf *H3V3"j literally: (my) ascetic way of life is facing the Guru.
4 Bharthari is the name of a Jogi, with whom Nanak is said to have had a discussion. (See Janam- Sakhi, Lahore edition, Sakhi 44.)
RAG ASA; MAH. I., SABD XXXIX.; MAH. III., I. (XL.)
Day and night devout meditation (with) love is made (and) entertained, the unbeaten sound is laid hold of (by him).
(2). A full and true cup he raake^ easily drink him, on whom he bestows a glance. Who is a dealer in nectar, what should he entertain love for mean liquor?
(3). The discourse of the Guru is a nectar-speech, who drinks it becomes acceptable.
(Who is) very fond of the sight of the gate (of God), he becomes emancipated, what shall he do in paradise?
(4). Who i3 fond of (his) praises, is always indifferent to.the world, he does not lose his life in gambling.
Nanak says: hear, 0 Eharthari! the J5gi is intoxicated by a stream of nectar!
V. XXXIX.
(1). Khorasan rendered assistance (and) Hindustan was frightened.1 I myself do not blame (thee), 0 creator, who hast made the Mugal the angel of death and raised him. Such a great slaughter took place, no compassion was shown to the weeping ones.
Pause, 0 creator, thou art the same to all.
If the powerful one kills the powerful, no anger arises in (my) mind.
(2). If the powerful lion falls on a herd of cattle and kills (them), this is the bravery of the Lord. Having spoiled the jewel they were destroyed; no one takes any notice of dead dogs.
Thou thyself joinest and separatest, thou thyself seest thy own greatness.
(3). If one assumes a great name and enjoys (all) pleasures, he likes in (his) mind: — A worm comes into the sight of the Lord (and) as many 2 as pick up grains — He having died repeatedly lives ( = is born again); then he will get something, (says) Nanak, (if) he praise the name.
KAGU ASA; GHAE II.; MAH ALA III.
Om! Ey the favour of the true Guru! I. XL.
(1). The very fortunate one obtains a sight3 of Hari Ey true love to the word of the Guru.
Six (philosophical) systems are current, (Eut) the system of the Guru is profound and boundless.
Pause.
Ey the system of the Guru emancipation and salvation are brought about, That True one himself dwells in the mind (of the disciple), (2). Ey the doctrine 4 of the Guru the world is saved, If one bestow affectionate love (on it).
1 This refers to the sack and destruction of Sayyid-pur by Babar.
2 Supply: birds.
3 -^cl^A > sight, is here = knowledge, clear insight.
* "£d*4A might here also be translated by: " sight of the Guru."
0 RAG ASA; MAH. III., SABD II. III. (XLI. XLII.)
Affectionate love some rare one bestows (on it).
Ey the doctrine of the Guru happiness is always produced.
(3). In the doctrine of the Guru is the gate of salvation. (Who) serves the true Guru is the support of (his) family. Who are without the Guru get by no means salvation. Enined by vice they are struck (at the gate of Tama).
(4). Ey the word of the Guru happiness and tranquillity (are produced) in the hodyi (Who becomes) a disciple, him no pain touches.
Yama, the death, does not come near him.
Nanak (says): the disciple is absorbed in the True one.
II. XLI.
(1). (Who) has died by means of the word (of the Guru), he removes from within his own self. (Who) serves the true Guru, he has not a bit of covetousness.
The fearless and munificent (Supreme one) is always in (his) mind. The true word (of the Guru) some (rare) one obtains by destiny.
Pause.
Collect (his) excellences,1 vice will go from within!
By means of the word of the perfect Guru thou wilt be absorbed.
(2). Who is discerning (his) excellences, he knows his excellences. He praises the name by means of the nectar- word (of the Guru). Ey the true word he becomes pure.
Ey praise the name is obtained.
(3). (His) inestimable qualities cannot be obtained.
(Who) is pure in (his) mind, he is absorbed (in him) by means of the true word (of the Guru).
Those are very fortunate, by whom the name is meditated upon.
He, who is always bestowing favours, is made to dwell in (their) mind.
(4). Who remember (his) excellences, to them I become a sacrifice. (Those are) true at the true gate, (who) sing (his) excellences.
He himself gives (them) with natural ease.
Nanak (says): the estimate (of them) cannot be told.
III. XLII.
(1). In the true Guru is a great dignity.
Those, who have been separated a long time (from Hari), he unites to union (with him). He himself {i.e. Hari) unites (them, whom the Guru) unites to union (with him).2 His own estimate (only) he himself reaches.
Pause.
In which wise is the estimate of Hari made?
Hari is boundless, unattainable, inapprehensible, by means of the word of the Guru some man falls (with him).
(2). Some (rare) disciple knows his estimate.
Ey (some) rare one (his estimate) is obtained according to destiny.
1 The sense is: collect them in thy mind = remember them.
2 The Guru is the instrument of Hari, through whom Hari himself is bringing about union with himself.
RAG ASA; MAH. III., SABD IV. V. (XLIII. XLIV ) High is (his) word, (he himself) is high.
Some disciple praises (him) by means of the word (of the Guru).
(3). "Without the name there is nain and ailment in the body. "When the true Guru is met with, the pain recedes. "Without meeting with the Guru he suffers pain.
Much punishment is inflicted on the self-willed one.
(4). The name of Hari is sweet and very tasteful. He goes on drinking it, whom he lets drink it.
By the mercy of the Guru he gets the juice of Hari.
Nanak (says): those who are attached to the name, obtain salvation.
IY. XLIII.
(1). My Lord is true, deep and profound.
Who serves him, (in his) body is happiness and tranquillity. (Who) are naturally attached to the (word of the Guru): To their feet we always cling.
Pause.
Who are coloured in tneir mind by applying the colour of Hari: Their pain of birth and death is done away, they naturally come together at the threshold of Hari.
(2). Who tastes the word (of the Guru), he gets true relish. He fixes the name of Hari in his mind.
Hari, the Lord, is always omnipresent. He himself is near, he himself is far off.
(3). Every one tells a story and chatters away.
(On whom) he himself bestows (it), him he unites (with himself). By telling and relating (stories) 1 he cannot be obtained. By the favour of the Guru he comes and dwells in the heart.
(4). The disciples clear away from within their own self.
Being steeped in the colour of Hari they put an end to their spiritual blindness. Eeflecting on the word (of the Guru) (they are) very pure. Nanak (says): by the name he (Hari) is accomplishing (them).
V. XLIV.
(1). Who gives himself to another love incurs pain. Without the word (of the Guru) life is wasted to no purpose. Who serves the true Guru, gets true knowledge.
He clings by no means to another love.
Pause.
Who cling to the root (of all things), those people are acceptable.
Day by day they mutter the name of Ram (in their) heart, by means of the word of the Guru they know the One Hari.
(2). Who clings to the branch (= the creature), becomes unfruitful. On blind works a blind punishment (is inflicted).
The self-willed one is blind and gets no place (of rest). Being a worm of ordure he is consumed in ordure.
1 This refers to the reading of the Puranas.
RAG ASA; MAH. III., SABD VI. VII. (XLV. XLVI.)
(3). By the service of the Guru (one) obtains always happiness. Joining the society of the pious he sings the excellences of Hari. (If), praising the name, he reflect (on it): He is himself saved and becomes the saviour of his family.
(4). The word of the Guru makes (the disciple) dwell in the name.
Nanak (says): by the word (of the Guru) he obtains the palace (and) house (of Hari). By the instruction of the Guru he bathes in the true pond, in the water of Hari. Foolishness, filth and all sins are removed.
VI. XLV.
(1). The self-willed one dies and death ruins (him). By second love he kills himself.
By continually saying: " mine, mine " he is ruined. He does not know himself, he is asleep in error.
Pause.
He indeed is dead, who dies by means of the word (of the Guru).
Praise and blame are shown to be the same by the Guru; having made profit in this world muttering Hari, he departs.
(2). Who is destitute of the name, is dissolved in the womb. His life is useless, who is attached to duality.
All who are destitute of the name, burn in pain.
By the true, perfect Guru understanding is communicated.
(3). (Whose) mind is unsteady, he gets many blows. Having departed hence he finds no place.
(Becoming) a foetus (in) the womb* (he gets) a dwelling of ordure. In that house the self-willed one makes his abode.
(4). I become always a sacrifice to my own true Guru.
The disciple, who is endowed with (divine) light, he unites with the light.
His (the disciple's) speech is pure, he dwells in his own house.
Nanak (says): who destroys egotism, is always indifferent (to the world).
VII. XLYI.
(1). The slave, (who) has laid aside his own caste; (Who) has offered body and soul, (is) in the asylum of the true Guru. (In whose) heart the name is, (his) dignity is great. The beloved Lord becomes always (his) companion.
Pause.
That slave dies whilst living.
He considers, both grief and joy, as the same, and is saved by the favour of the Guru, by met of the word (of the Guru).
(2). The doing of (religious) works is commanded throughout. (But) without the word (of the Guru) none becomes acceptable.
By offering praises (to Hari) (one) makes dwell the name (in oneself). (Hari) himself gives it without any delay.
(3). The self-willed world is led astray by error. Without capital it makes a false traffic.
RAG ASA; MAH. III., SABD VIII. IX, (XL VII. XLVIII.)
Without capital it does not receive wares. The self-willed one is going astray and loses his life. (4). Who serves the true Guru, he becomes (his) slave. He becomes the highest of the highest caste people. The ladder of the Guru is the highest of all. Nanak (says): by the name greatness is obtained.
VIII. XLVII.
(1). The self-willed (woman) is false and practises falsehood. She never obtains the palace of the Lord.
Who clings to another, her he leads astray. * Being bound by selfishness she comes and goes.
Pause.
Do not look at the desire and decoration of the ill-fated woman!
(Who) directs (his) mind on (his) son, wife, wealth (and) the Maya, (in him is) falsehood, spiritual blindness, deceit (and) vice.
(2). She is always a happy married woman, who is pleasing to the Lord. (Who) makes the words of the Guru (her) ornament: (Her) bed is delightful, day by day she enjoys Hari. Meeting with her beloved she always obtains happiness.
(3). She is a true happy married woman, who has love to the True one. (Who) always keeps her beloved in her breast: She sees (him) near her and always in (her) presence. My Lord is present in all.
(4). Caste and beauty do not go with her to the other world. One will become such, as are the works he practises.
(Who) becomes the highest by means of the word (of the Guru): He is absorbed in the True one, (says) Nanak.
IX. XLVIII.
(1). A man who is naturally given to devotion: He is absorbed in the True one by true fear of the Guru. Without the perfect Guru devotion cannot be made. The self-willed ones weep having lost their honour.
Pause.
0 my mind, mutter Hari always meditating (on him)!
Always, day and night joy will spring up, thou wilt get the fruit, thou desirest.
(2). Erom the perfect Guru he obtains the Perfect one.
The word (of the Guru) makes dwell the true name in (his) heart. (His) heart becomes pure, he bathes in the pond of nectar. Being always pure he is absorbed in the True one.
(3). Hari, the Lord, he sees always in (his) presence.
By the favour of the Guru he (Hari) remains brimful (in him). Wherever I go, there I see him. Without the Guru there is no other donor.
(4). The Guru is the ocean, the full store-house. The best gems, infinite jewels (are in it).
65 RAG ASA; MAH. III., SABD X. XI. (XLIX. L.)
Out of favour the Guru is giving (them).
The liberal donor bestows (them), (says) Nauak.
X. XLIX.
(1). The Guru is the ocean, the true Guru is that True one. By a perfect destiny the service of the Guru is obtained.
He comprehends (this), whom he himself makes to comprehend (it). Out of favour the Guru makes him do service.
Pause.
By the gem of (divine) knowledge all right knowledge is effected.
By the favour of the Guru he (the diseiple) extinguishes (his) ignorance, he wakes day by day and sees that True one.
(2). Spiritual blindness and coneeit he consumes by the word of the Guru. From the perfect Guru he obtains brightness of intellect.
He learns by the word of the Guru, (that) the palace (of Hari) is within (himself). Coming and going are stopped, (he becomes) steady and is absorbed in the name.
(3). The world undergoes regeneration and death.
The self-willed one is thoughtless, spiritual blindness and darkness are contained (in him). He slanders others and practises much falsehood. Being a worm of ordure he is absorbed in ordure.
(4). ("Who) joins the assembly of the pious gets all true knowledge. The word of the Guru renders the worship of Hari firm.
"Who minds (his) order gets always happiness. Nanak (says): he is absorbed in the True one.
XI. L.
Pancpade.
(1). Who dies by the word (of the Guru), he has always joy. He meets with the true Guru, the Guru Govind.
He does not die again nor come after having gone.
By means of the true Guru he is absorbed in the True one.
Pause.
For whom the name is decreed by destiny itself: They always meditate day by day on the name, by the perfect Guru (their) devotion (is rendered) excellent.
(2). "Whom Hari the Lord unites (with himself): Their mysterious procedure cannot be told.
By the perfect true Guru greatness is given them.
(They obtain) the highest step, they are absorbed in the name of Hari.
(3). Whatever he does, that (he does) himself. In one Ghari he establishes and disestablishes. In telling a story and reciting it, Though one spend a hundred (years), he does not accept (of him).
(4). "Who are possessed of religious merits, with them he makes the Guru meet. The true word, the word of the Guru he lets them hear.
Where the word (of the Guru) dwells, thence pain departs.
By means of the gem of (divine) knowledge they are easily absorbed in the True one.
RAG ASA; MAH. III., SABD XII. XIII. (LI. LII.)
(5). No other wealth is so great as the name. On whom he bestows it, he is true.
Who by means of the perfect word (of the Guru) make dwell it in (their) mind: They, being attached to the name, obtain happiness, (says) Fanak.
XII. LI.
(1). One may dance and beat many musical instruments: