(7). From whom food and wealth come, he is not easily known. He ( — man) is led astray by error and repents afterwards.
On his neck is a noose, he is completely mad.
(8). When I saw the world drowning, I fled in terror.
Who are preserved by the true Guru, they are very fortunate. Nanak clings to the feet of the Guru.
1 The five, Le. 37*Tj etc* RAG ASA; MAH. I., ASTPAD. VII. VIII.
VII.
(1). They sing (sacred) songs, (but) in (their) mind is iniquity. They recite Rags and are called learned.1 "Without the name there is falsehood and iniquity in (their) mind.
Pause.
'Whither dost thou go, 0 mind? remain in (thy) house!
The disciple is satiated hy the name of Earn; seeking about thou wilt easily find Hari.
(2). Lust, wrath and spiritual delusion are in the mind (and) body. Greediness and egotism is pain.
How shall the mind become tranquil without the name of Earn?
(3). Who is bathing in the heart, he knows the True one. The disciple knows the state of his heart.
Without the true word (of the Guru) he does not become acquainted with the palace (of Hari).
(4). Into the Formless one the forms are re-absorbed.
Who abides in him, who is free from parts and perfectly true; That man is not subject (any more) to regeneration.
(5). Where the name is found, thither I go. By the favour of the Guru I do works.
I am fond of the name and sing the excellences of Hari.
(6). By the service of the Guru I know my own self. The comfort-giving nectar-name dwells (in me).
Daily (I am) attached to the word (of the Guru) and the name.
(7). (If) my Lord applies one (to himself), then he is applied.
He destroys (his) egotism by means of the word (of the Guru) and wakes. Here and there (he enjoys) always happiness.
(8). The fickle mind does not know Brahma.
The filthy self-willed man does not recognize the word (of the Guru). The. disciple is pure and praises the name.
(9). 0 Hari, before (thee) I offer my prayer: May (my) dwelling be in the society of the pious!
Sins and troubles are cut off (by) the light of the name of Hari.
(10). By reflection and religious conduct he (Hari) is obtained.2 From the word of the true Guru the One is known.
The mind of Nanak is attached to the name of Earn.
VIII.
(1). The mind is (like) an elephant, the Sakats are mad.
Breaking down the forest £hey are confounded by the infatuation of the Maya.
They go here and there being pressed down by death.
The disciple seeking about finds the house (of Hari) (in) himself.
Pause.
Without the word of the Guru the mind (gets) no place (of rest).
Eemember the very pure name of Earn, give up other (things), egotism is hitter.
1 "Hft^, on account of the rhyme = 2 — Sansk. UTS"* obtained.
« RAG ASA; MAH. I., ASTPAD. IX.
(2). This mind is foolish, say, how will it (firmly) remain? "Without understanding (the truth) it will bear the pain of Yama. (If) he himself pardons, he procures the true Guru.
He destroys death, the plague, fne True one upholds (him).
(3). This mind is doing works, this mind is performing religious duties. This mind is produced from the five elements.
This foolish mind is a greedy Sakat.
The disciple mutters the name, (his) mind is beautiful.
(4). The mind of the disciple has information of the places.1 The disciple has accurate knowledge 2 of the three worlds.
This mind is given to contemplation and enjoyments, it performs austerities. The Lord Hari himself knows the disciple.
(5). The mind (of the disciple) is indifferent to the world and abandoning egotism. To everybody desire and duality stick.
The disciple (however) tastes the elixir of Earn.
In (his) house (and) hall Hari protects (his) honour.
(6). This mind (of the disciple) is a king, a hero in battle. This mind (of the disciple) is fearless by the name.
The five (vices) are subdued and brought into (his) power. Having consumed egotism they are put (by him) in one place.
(7). By the disciple other affections and tastes are abandoned. This mind of the disciple is intent on devotion.
Having heard the sound not produced by beating he reflects (on it) and minds it. Having known himself he becomes formless.
(8). Spotless is the report about this mind at (every) gate and house. The devotion (and) love of the disciple are noised about.
Day and night (he performs) the praise of Hari by the favour of the Guru. In everybody is that Lord, who is at the beginning, before (all) ages.
(9). This mind is intoxicated with the elixir of Earn. All the elixir is known by the disciple.
The cause of devotion is the dwelling at the feet of the Guru. Nanak is the slave of slaves of the people of Hari.
IX.
(1), The body is destroyed, whose (property) is wealth called? "Without the Guru by whom is the name of Earn obtained? The wealth of the name of Earn is a companion with (him), (Who) day and night applies deep devotion to the pure Hari.
Pause.
What is ours without the name of Earn?
Considering pleasure and pain alike I do not give up the name, he himself bestows and procures (it).
(2). Gold and women are the aim of the fool.
He clings to duality and the name is forgotten (by him).
On whom thou bestowest the name, causing (him) to mutter it: (Him) the angel (of death) oannot touch singing (thy) excellences.
RAG ASA; MAH. I., ASTPAD. X.
(3). Hari is the bountiful Guru, Ram Gopal.
As it pleases (thee), so keep me, 0 merciful one! (I am) a disciple, Ram is pleasing to my mind. (My) diseases are effaced, (my) pain is stopped.
(4). There is no other medicine, no charm nor spell. The remembrance of Hari, Hari, is destroying sins. Thou thyself leadest astray by making forget the name. Thou thyself keepest by bestowing mercy.
(5). Disease, error, difference and duality are in the mind. "Without the Guru (one) goes astray and mutters another muttering. Ey the interview with the Guru he sees the primeval divine male. Without the word of the Guru he afflicts his life.
(6). Having seen the wonderful one they remain amazed.
In everybody, in gods and men there is naturally (his) deep meditation. (His) stream remains brimful in the mind. There is none other equal to thee.
(7). Who (entertain) devotion (and) a desire (for Hari), (in whose) mouth the name is: In the society of (those) saints and devotees is Ram.
(Their) fetters are broken, easily meditation (is performed by them). The disciples are emancipated by the knowledge of Hari, the Guru.
(8). The affliction of the angel of Tama does not touch him, Who wakes in devout meditation on the name of Ram.
He is kind to (his) devotees, Hari is with his devotees. Nanak (says): they are emancipated by love to Hari.
X.
Iktukl.
(1). Who serves the Guru, he knows the Lord.
(His) pain is effaced, who recognizes the True one by means of the word (of the Guru).
Pause.
Mutter Ram, 0 my beloved friend!
By serving the true Guru thou wilt see the Lord with (thy) eyes.
(2). A fetter is mother and father in the world. A fetter is son, daughter and woman.
(3). A fetter are works and egotism.
A fetter is son and wife (and) duality in the mind.
(4). A fetter is husbandry, which the cultivator carries on. He bears the fire of egotism (and) the Raja asks gifts.
(5). A fetter is thoughtless traffic.
(One) does not become satiated, the love of the Maya is (rather) increasing.
(6). It is a fetter, that the wholesale merchant collect perishable wealth. Without devotion to Hari he is not accepted.
(7). A fetter is the Yeda, dispute and pride.
By a fetter (one) is destroyed, spiritual blindness (is) a disease.
(8). Nanak is in the asylum of the name.
Those, who are preserved by the true Guru, are not fettered.
RAG ASA; MAH. I., ASTPAD. XI. XII.
EAGTJ ASA; MAHALAL; ASTPADlA; GHAE III.
On^! by the favour of the true Guru! XI.
(1). On which the hair-plaits 1 are beautifully arranged, putting red lead on the dividing lines: Those heads are sheared by scissors, dust comes on (their) neck.
(Who) were within palaces, they do not now meet to sit in the presence (of their husbands).3 Pause.
Salutation, 0 father, salutation!
0 primeval divine male, thy end is not obtained, thou goest on making disguises and seest them.
(2). Since they have been married, they shine at the side of their bridegrooms. They were raised on swings, broken teeth were repaired.
Prom above water is sprinkled, fans glitter at (their) side.
(3). One Lakh they obtain when seated, one Lakh they obtain when standing. The kernels of cocoa-nuts and dates they are eating, they enjoy their bed.
On their neck fetters are (now) placed, (their) pearl-strings 3 are broken.
(4). (Their) wealth and youth, both became (their) enemies, by whom they were entertained with love.
To the messengers (of Yama) the order was given; they marched (them) off, destroying (their) honour.
If it pleases him, then he gives honour; if it pleases him, then he inflicts punishment.
(5). If forethought would be made, why would punishment be met with?
(But) the great merchants had discarded the remembrance (of God) in merriment, shows and pleasure. The word of Eabar went round: no boy 4 shall eat bread!
(6). The time of some is lost, the worship of others is useless.
V Without a Cauka how shall the Hindu women make their Tilak after having bathed? Earn was never remembered by them, now on their calling God is not found.
(7). Some come to their house, others having met together ask for comfort. The fate of some is this, that they sit down, and weep in pain.
"What is pleasing to him, that is done, Nanak (says): what is man?
XII.
(1). Where is that sport (and) stable of horses, where (are) the large drums (and) clarions? Where are those sword-belts (and) chariots, where those red cloaks? Where (are) those mirror-rings (and) fair faces? here they are not seen.
Pause, This world is thine, thou art the Lord.
In twenty-four minutes thou dost establish and disestablish, thou dividest gold (as) thou pleasest.
1 ^r£t (patti), a woman's hair combed smoothly towards the two sides and divided by a line in the middle. This line is called 1{J3[ (f.).
2 These verses are an allusion to the sack of Eminabad by Babar, the luxury of the women of that city being censured therein.
a dl A wire of gold or silver, on which pearls are strung, worn round the neck of women. 4 <^fkd (= cRTTT) a k°v> a youngster (unmarried).
74 RAG ASA; MAH. I., ASTPAD. XIII.
(2). Where are those houses, gates, open halls and palaces, where those beautiful mansions? "Where that comfortable bed of the fascinating woman, seeing whom no sleep comes on. Where are those betel-leaf selling women? they have become ashes, 0 mother!
(3). On account of this gold many people are destroyed, many are lost by this gold. Without sin it is not acquired and it does not go with those, who have died. Whom the creator himself feeds, he is happy (and) obtains prosperity.
(4). Crores of Pirs tried to stop (him), when the Mir (Babar) was heard rushing on.
The palaces and glittering mansions were burnt (by him), the young men were cut to pieces and thrown about.
No Mugal became blind, by no one a miracle 1 was wrought.
(5). A battle took place between the Mugals and Pathans, the sword was swung in the fight. Those discharged the matchlocks, these provoked the elephants (to a charge).
Whose scrip is torn at the threshold (of God), they must die, 0 brother!
(6). Some (were) Hindii women and (some) Turk women, (some) the women of Bhats and of Thakurs.
The robes of some were torn from head to foot, the dwelling of some was the burning place. Whose well-dressed husbands did not come home, how was the night passed by them?
(7). The creator himself does and causes to be done (everytbing), to whom shall (anything) be said? Pain and pleasure come by thy decree, to whom shall one go and weep?
He who is giving orders, delights in his order being executed; Nanak (says): what is written, that is obtained.
ASA KAFI; MAHALA I.; GHAE VIII.; ASTPADll. Om! by the favour of the true Guru! XIII.2 (1). Like a cowherd in a cattle-shed, in such a state is the world. Men practise vanity, they found households.
Pause, Wake, wake, ye sleepers, the trafficker is gone!
(2). Continually houses would he built, if they could remain (in the world). The body falls down, the soul will depart; if one knows this, (it is well).
(3). Why do you cry: alas! alas! that one 3 is and will be. You will weep for that one, who may weep for you?
(4). Te do a perplexing affair, 0 brethren, ye practise vanity. That one does not hear in any way, you let hear the people (only).
(5). By whom he was put to sleep, 0 Nanak, he awakens him. If he comprehends his own house, no sleep befalls him.
(6). Who, on departing, has taken with (him) some wealth: Having seen his wealth collect it, reflecting comprehend you (too the truth)!
1 lldtH is here explained traditionally by miracle. Its etymology is not known (provided it have this meaning, which would very well suit the context). The Pirs promised to blind the Mugals, but failed signally.
2 This Astpad! is sung by the Sikhs after the death of a man.
3 That one (iffcfl), the dead one.
RAG ASA; MAH. I., ASTPAD. XIV. XV.
(7). Carry on traffic, that you gain your object, lest you repent! Abandon vices and practise virtues, in tbis way you will acquire truth.
(8). Make such farming, that you sow the seed of truth on the soil of duty. Then you are known as traffickers, (if) you carry off gain.
(9). If it be (one's) destiny, the true Guru is met with (and) he understands the instruction (of the Guru).
He praises the name, he hears the name, with the name is his occupation.
(10). As gain, so is loss; (thus) the way (of the world) is going on. What is pleasing to him, 0 Nanak, that is greatness.
XIV.
(1). The four corners (of the earth) were searched (by me), no one is mine. If it pleases thee, 0 Lord, thou art mine and I am thine.
Pause.
No gate also pleases (me), to whom 1 shall I make salam? Thou, 0 Lord, art alone mine, (thy) true name is in (my) mouth.
(2). The Siddhs have in view supernatural powers, the Pirs ask for increase and perfection. May by me the one name not be forgotten, the instruction of the true Guru!
(3). The Jogi and the sensual Kapari what for do they wander about in other countries? The word of the Guru they do not know, the essence, of truth is in every place.
(4). The Pandits and astrologers read continually the Puranas.
They do not know, that the thing is within, that in the heart Brahm is hidden.
(5). Some ascetics practise austerities in the forest, they dwell continually at a holy watering place. Affected by the principle of darkness they do not know their own self, why do they wander about in retirement from the world?
(6). Some with great effort check their virile powers and are called chaste. "Without the word of the Guru they are not emancipated, in error they come and go.
(7). Some are householders and servants of the ascetics and attached to the instruction of the Guru. (Who are given to) the name, alms-giving and bathing (and whose) attachment to Hari is firm, they wake.
(8). (By whom) from the Guru the gate and house (of Hari) are learned, he, having gone (to the other world) recognizes it.
Nanak (says): (by whom) the name is not forgotten, he is pleasing to the mind of the True one.
XV.
(1). Consuming the desire of the mind (I) cross the water of existence easily.2 Thou art the first before all ages and merciful, 0 Lord, (I am) in thy asylum.
Pause.
Thou art munificent, I am a beggar, may the sight of Hari be given (to me)!
(If) by the disciple the name be meditated upon, the mansion of the mind flourishes.
(2). (If) false greediness be given up, he gets acquainted with the True one. (If) he enter into the word of the Guru, he knows the highest object.
1 § is the Formative of oJ^A = If oT©"? to whom?
2 *Tfe is here = Tfffcf.
JUG ASA; MAH. I., ASTPAD. XVI. XVII.
(3). This (human) mind is a greedy Eaja and is hecoming more greedy. By the disciple greediness is removed, there is intimacy with Hari.
(4). (If) seed be sown on a sterile field, how shall one get a gain (from it)?
The self-willed man does not delight in the True one, he buries one falsehood in another.
(5). Give up greediness, 0 ye blind ones, in greediness there is great pain. (If) the true Lord dwells in the mind, the poison of egotism is destroyed.
(6). Give up duality, it is a bad road, (on which) thou wilt be robbed. Day and night the name should be praised in the asylum of the true Guru!
(7). The self-willed man is a stone and rock, woe to his life, it is insipid! Though it may be kept long in the water, it is dry within.
(8). The name of Hari is a treasure, it is given by the perfect Guru.
Nanak (says): (by whom) the name is not forgotten, he churns and drinks nectar.
XVI.
(1). Going on the travellers have departed.
The world is pushing on (its) business, the True one is not pleasing (to it).
Pause.
What do they wander about, what is sought? it is shown by the word of the Guru. (By whom) selfishness and illusion are abandoned, he comes to his own house.
(2). The truthful man is united with the True one, by falsehood he is not obtained. By fixing one's thoughts on the True one, one does not come again.
(3). Why do you weep for the dead ones? you do not know how to weep. Weep by praising the True one and you will recognize (his) order.
(4). By the (supreme) ruler the wages are set down, this should be known. Who receives the gain in the hem of his garment, he recognizes (his) order.
(5). By the decree of the (supreme) ruler (one) goes dressed (with a dress of honour) to the threshold. By the order of the Lord (there is likewise) beating on the head and imprisonment.1 (6). (This is) gain, (that) true equity be fixed in the mind. Who has received what is written (for him), removes pride.
(7). The self-willed (woman) is beaten on the head, by disputing she is ruined. By deceit the false one is robbed, she is bound and marched off.
(8). Who makes the Lord dwell in the heart, will not repent afterwards. He is pardoning the sins (of her), who does the word (of the Guru).
(9). Nanak asks for the service of a true disciple. Without thee none other is seen with my eyes.
XVII.
(1). What shall I go and search in the jungle, in my house is a green forest.
By means of the true word (of the Guru) he (Hari) comes quickly to (my) house and dwells (therein).
Pause.
Wherever I see, there is he, no other is known.
By doing the work of the Guru (his) palace is recognized.
1 ^lcS!4{= £TT%; constr. yTSnft? 3T§- In the second line dUlcNWf ( = dMI/H) must be joined with UoHITftj by tne °rder of the Lord. The words are much misplaced and corrupted for the sake of making up a rhyme.
RAG ASA; MAIL I., ASTPAD. XVIII. XIX.
(2). (If) the True one himself unites (one with himself), then he is pleasing to the mind. Who walks always according to (his) pleasure, he is absorbed in (his) bosom.
(3). In (whose) mind the true Lord dwells, he is happy in his mind. He himself gives greatness, thef^ is no lack in his giving.
(4). By a service (consisting in saying): 0 thou! how should one get the threshold (of Hari)? Who ascends a boat of stone, him it drowns with the loaded state.
(5). One's own mind should be sold, the head should he given with it. By the disciple the thing 1 is recognized, having searched his own house.
(6). Birth and death are said to be made by that creator.
Who, having removed their own self, are dying, they do not die again.
(7). That work must be done, which is ordered by himself.
Some (rare) one, who gives hismind to the true Guru and meets (with him), gets (his = Hari's) estimate.
(8). That Lord is examining the gems, he gets (their true) estimate. Nanak (says): (in whose) mind the Lord dwells, (he has) true greatness.
XVIII.
(1). By whom the name is forgotten, they are led astray by the error of duality. Who, giving up the root, cling to the branches, what do they obtain (but) ashes?
Pause.
How should one be emancipated without the name? would that some one would know this! If one become a disciple, then he is emancipated, the self-willed one loses his honour.
(2). By whom the One is served, their intelligence is perfect, 0 brother! The pious are in the asylum of Hari, who is first and before (all) ages.
(3). My Lord is One, there is no other, 0 brother!
From (his) mercy happiness is obtained by discussion on the True one.
(4). Without the Guru he is obtained by no one, how much soever one may talk (about it). He himself shows the way, he (himself) confirms true devotion.
(5). Though the self-willed man be admonished, yet he goes astray.
Without the name of Hari he will not be emancipated, having died he enters hell.
(6). (Who) does not take the name of Hari, is born (again) and dies and is made to wander about (in transmigration).
Without serving the Guru he does not get his ( = Hari's) estimate.
(7). As one is caused (by Hari) to render service (to the Guru), so also (he is caused to do) works. He himself does it (in reality), to whom shall (anything) be said? (if one) see (this), (he gets) greatness.2 (8). He renders service to the Guru, whom he himself causes to render (it).
Nanak (says): by giving the head (to the Guru) one gets emancipation, at the threshold he receives honour.
XIX.
(1). Well known is the Lord and master, well known is the word of the Guru, By reason of a great destiny the true Guru is met with, and the step of final emancipation obtained (in consequence).
1 the thing = the absolute substance, the Supreme.
2 The literal meaning of ^feJHTSl' is: ne sees greatness. But there is hardly any sense in such a translation; we have translated therefore according to conjecture, following the hint thrown out in the following verse.
RAG ASA; MAIL I., ASTPAD. XX.
Pause.
I am thy slave of slaves,1 I am thy orphan.
As thou keepest me, so I remain, in my mouth is the name.
(2). (I have) a great longing after (his) sight, (his) decree I like in (my) mind. In the hand of my Lord is greatness, by his decree honour is obtained.
(3). The True one should not be considered (as being) far away, he is within. Wherever I see, there he is contained; who can get an estimate (of him)?
(4). He himself does (everything), he himself takes away; who sees (this), (to him accrues) greatness.
By becoming a disciple it is seen, thus an estimate (of him) is obtained.
(5). He obtains gain whilst living, who does the work of the Guru. (If) it be written (for him) before, then he gets the true Guru.
(6). The self-willed man continually (suffers) loss, he is wandering ahput.
The self-willed one is blind and does not think (of Hari), how shall he obtain (his) sight?
(7). Then (one) is known as being aroused from sleep, (if) he meditate on the True one.
Those who meet with the Guru, hecome philosophers' stones, the Luminous one is blending (with himself) light.
(8). Day and night he remains aloof (from the world), the work fixed from the beginning must be done.
Nanak (says): those, who are happy in the name, are attached to the feet of Hari.
XX.
(1). How much talk is made! I do not know its end.
Thou alone art the support of me, the helpless one, (thou art) my strong protection!
Pause.
It is the petition2 of Kanak: by the true name (I am) happy.
(My) own self is gone, right knowledge is obtained, by the word of the Guru (I am) united (with Hari).
(2). (If) the pride of egotism be removed, (true) reflection is obtained.
The mind becomes pleased with the Lord, the True one gives support (to it).
(3). (If one be) day and night happy in the name, that is true service. Him no calamity befalls, (who) walks according to (his) order and will.
(4). Who walks according to (his) order and will, he is received into the treasury (of Hari). The spurious ones find no place, they are mixed with the false ones.
(5). Continually the genuine (metal) should be taken care of, true traffic should be carried on. The spurious ones do not come into his sight, they are taken and burnt with fire.
(6). By whom his (own) spirit is known, he is the supreme spirit. (If) there is one tree of nectar, (its) fruit (also) becomes nectar.
(7). Who taste the nectar fruit, they are satiated by the True one.
They have no error nor difference (from the Supreme), they make (their) tongue utter Hari.
(8). According to his order (thou hast) come (into the world), walk always after (his) pleasure! The vicious one (gets) virtue, (and) Nanak obtains true greatness.
1 G&jft (written in another MS. G<!£JlY> olragi) is traditionally explained by the Sikhs: *a slave/ But this meaning is very doubtful. The word occurs here and Asa Ravidas IL (2) (there G and no etymology can be assigned for it. It may be the Turkish ulaq, a runner, courier.
2 i.e. Nanak says.
RAG ASA; MAH. I., ASTPAD. XXI. XXII.
XXI.
(1). (My) mind is attached to the name of Hari, the True one is praised (by me). What can people do (to me), when I please thee?
Pause.
As long as there is life (and) breath (in me), the True one is meditated upon. By singing the excellences of Hari profit is obtained, happiness is received.
(2). True is thy work, give it (to me), 0 merciful one! I live by praising thee, thou art my prop and support.
(3). (I am) a servant at (thy) gate, (I am thy) doorkeeper, (my) pain thou knowest. By thy worship (I am) perplexed, thou removest (my) pain.
(4). The disciple will consider the threshold and name (of Hari) (as being) in (his) presence. The true and approved (disciple) will know the word (of the Guru) in (proper) time.
(5). Practise truth, contentment and love, use the name of Hari as viaticum! Drop from (thy) mind vice and he gives (thee) true happiness.
(6). True is the love to the True one, (that) is fixed on the True one. He himself administers justice (to him), who pleases him.
(7). True is the gift of the True one, he is merciful (and) gives. Him I serve day and night, (whose) name is priceless.
(8). Thou art the highest, I am called thy low servant.
Kanak (says): (if) he bestow a favourable look, the True one is found (even) by strangers.
XXII.
(1). How are coming and going stopped, how will union (with Hari) be brought about? Great is the pain of birth and death, there is always doubt (and) duality.
Pause.
What is life without the name? away with cunning!
Who does not serve the true, pious Guru, (to him) the worship of Hari is not pleasing.
(2). Coming and going are then stopped, when the perfect Guru is obtained.
(To whom) he gives the wealth (and) capital of the name of Ram, (his) false error is destroyed.
(3). To the saints (the name) accrues; blessed, blessed is he, who sings the glory (of Hari)! The primeval divine male, the boundless Hari, the disciple obtains.
(4). By the juggler a sham and play is made in the world.
Every moment a play is seen, it passes (again) away without delay.
(5). In false pride (the world) is playing the Caupar-play of egotism.
The whole world is overcome, he wins, who reflects on the word of the Guru.
(6). As a staff in the hand of the blind one, so is the name of Hari to me. The name of Hari, Ram, is a support, day and night it upholds (me).
(7). As thou keepest me, so I remain, the name of Hari is my support.
At the end (thou art) obtained as companion, (thy) people (are) emancipated at (thy) gate.
(8), The pain of birth and death is effaced by muttering the name of Murari.
Nanak (says): (by whom) the name is not forgotten, (him) the perfect Guru brings across.
RAG ASA; MAH. III., ASTPAD. I. II. (XXIII. XXIY.)
ASA; MAHALA III.; ASTPADll; GHAR, IT. Om! by the favour of the true Guru!
I. XXIII.
(1). Thiue is the ocean of the Shastras, the Yedas and the Smriti, the Ganga is contained in (thy) foot. (Thy) wisdom holds fast the root of the three branches, thou art assuming all forms.
Pause.
His feet humble Nanak mutters, he utters a nectar speech.
(2). Thirty-three crores (of gods) are thy servants, affluence (and) life (thou art) upholding. His forms cannot be conceived, what can I say and reflect?
(3). The three qualities are thine, in the four ages are thy mines.
(If) it be one's destiny, then the highest step (of emancipation) is obtained, one tells the inexpressible story (of Hari).
(4). Thou art the creator, every creature is thine, what can any living being do? On whom thou bestowest thy own favourable look, he is absorbed in the True one.
(5). Every one is taking thy name, as many as are coming and going.
If (one) be pleasing to thee, then, (becoming) a disciple, he comprehends (the truth), the other, (being) self-willed, wanders about as a silly man.
(6). The four Yedas were given to Brahma; going on reading (the Pandit) reflects (on them).
The helpless man does not comprehend (his) order, he is (consequently) frequenting hell and heaven.
(7). Rajas of the several (succeeding) ages were made, they sing (to him), having made their descent (on earth).
These also have not reached his end, what can I say and reflect?
(8). Thou art true, all thy work is true, (if) thou give (it me), I praise the True one. Whom thou makest comprehend thy own true (name), he is easily absorbed in (thy) name.
II. XXIY.
(1). By the true Guru my doubt is removed.
The pure name of Hari is made to dwell in (my) mind. Knowing the word (of the Guru) happiness is always obtained.
Pause.
Hear, 0 my mind, the knowledge of the Supreme Being!
The donor knows every affair, by the disciple the treasure of the name is obtained.
(2). Who meets with the true Guru, obtains greatness.
By whom the fire of egotism and (worldly) desire is quenched: He is easily intoxicated by singing the excellences of Hari.
(3). Without the perfect Guru no one is knowing (the truth).
By the infatuation of the Maya and by duality he is affected with greediness. The disciple gets the name (and) the word of Hari.
(4). The service of the Guru is the highest of all austerities. (If) Hari dwells in the mind, he makes forget all pain.
At the true gate the truthful one is seen (with honour).
(5). Erom the service of the Guru the right knowledge of the three worlds is obtained. Who knows his own self, he obtains Hari.
By means of the true word (of the Guru) the palace (of Hari) is reached.
RAG ASA; MAH. III., ASTPAD. III. (XXV.)
(6). By the service of the Guru he (i.e. the disciple) saves his whole family. The pure name he keeps in his breast.
True is (his) glory at the true gate.
(7). They have a great lot, whfrare applied by the Guru (to his own) service. Day by day they hold firm worship and the true name.