(149). Kabir (says): what is the good of becoming water, (as) it becomes cold (or) hot? The people of Hari must be such, as Hari himself is.
(150). (If there be) a high house, gold, a fascinating womau, (if) on the pinnacle a flag wave. Better than this is coarse bread, (if one) sing the qualities (of Hari) in the society of the saints.
(151). Kabir (says): better than the town is the wilderness, where devotion to Hari (is made). Apart from a lover of Ram the city of Yama (rather) pleases me.4 (152). Kabir (says): between the Ganga and Yamuna there are landing places of silent tranquillity. There Kabir has made a cloister; the Munis are seeking the road (to it).
(153). Kublr (says): as thy tree 5 has sprung up, such it remains to the end. Of what (use) is the wretched diamond? crores of jewels do not come up to it.
(154). Kabir (says): one wonderful thing is seen: they sell a diamond in a shop. Without a trafficker it goes for a cowrie.
(155). Kabir (says): where divine knowledge is, there is religious practice; where falsehood is, there is wickedness.
Where greediness is, there is death, where patience is, there is he himself.6 (156), Kabir (says): what is the good of giving up the Maya, when conceit is not given up? By conceit the best Munis were melted, conceit eats up all.
(157). Kabir (says): the true, real Guru has met with me, the word, he lets flow, (was) one (or the One). Clinging to it (I) was levelled with the ground, a hole broke into (my) liver.
(158). Kabir (says): what shall the true, real Guru do, when there is error among his disciples? To the blind one the One does not stick, (it is) as if one blows into a bamboo.
1 SHT stands here instead of 5ft WrfAl, to fetter). 5fT^ = 5FT*5, for the sake of the rhyme.
z jjHdl m- gnmlac; also a peculiar kind of earth.
3 4Jdfcjj| = Sansk. ^-H^T, Annsvara being a euphonic interpolation.
5 "QtJ tny tree S nere apparently = thy body. e *HTfV> himself, i.e. the Supreme.
SLOKS OF THE BHAGAT KABIR 159—174.
(159). Kabir (says): a dense cloud of horses, elephants (and) carriages, the wife of a king: Her comparison 1 does not come up (to) a female water-carrier of the people of Hari.
(160). Kabir (says): why is the wife of a king censured, why is honour (attributed) to a female slave of Hari?
That one adorns (her) mang2 for the sake of sensual pleasure, this one remembers the name of Hari.
(161). Kabir (says): a post was erected, a stand was made, by the true Guru firmness was established (in me).
By Kabir a diamond was bought at the shore of the lake Manasa.3 (162). Kabir (says): Hari is the diamond, the saints are the jewellers, having taken (the diamond) they ereet a shop.
When an examiner4 is obtained, then a sale5 of diamonds (takes place).
(163). Kabir (says): if business falls in, Hari is remembered, remember him thus always! Make (thy) dwelling in Amarapur! Hari returns the gone wealth.
(164). Kabir (says): two are well fitted for service, one is the saint, the other is Ram. Earn, who is the giver of emancipation, the saint, (who) makes mutter the name.
(165). Kabir (says): on which road the Pandits have gone, on that the baggage-people follow after. There is one difficult pass of Earn, to that Kabir is climbing up.
(166). Kabir has died by the faults of the world, walking in obsequiousness to the family. Whose family will then be ashamed, when they put (him) down in the burning ground?
(167). Kabir (says): thou wilt be drowned, 0 helpless one, by obsequiousness to many people. What has happened in thy neighbour's (house),6 know, that (will) also (happen) in thy own.
(168). Kabir (says): good is coarse bread and grain of different kinds.7 (If one) does not make any claim, great is (his) country, great (his) dominion.
(169). Kabir (says): by making claims burning arises, he who makes no claims remains free from all bonds.
The man, who does not make claims, considers Indra as poor.
(170). Kabir (says): the pond is filled with water up to8 the embankment, (but) no one can drink water. By a great lot thou hast obtained it, fill (thy vessel) and drink thou, 0 Kabir!
(171). Kabir (says): (as) the stars at dawn pass away, so the world passes away. These two letters9 do not pass away, them Kabir has seized.
(172). Kabir (says): the house is of wood, on the ten sides fire is applied to it. The Pandits, the Pandits are burnt and have died, the fools have fled and escaped.
(173). Kabir (says): remove doubt, put aside the paper!
Having investigated the fifty-two letters10 apply (thy) mind to the feet of Hari!
(174). Kabir (says): the pious man does not give up (his) piety, thoughhefallin with crores of impious. (Though) the sandal-wood tree is surrounded by snakes, it is not giving up its coolness.
1 "Mddd? comparison, likeness. In the Ramayan of Tulsi Das the word is written treTf^. Its deriva- tion is not clear.
2 the line, which parts the hair on the head (German Scheitel). a M\&*&<i6 = WW War^T, one *T being dropped here.
4 \JT<rfcr> one who examines diamonds as to their value = an inquirer.
5 7(TZ = (satt), exchange, sale. The word is still preserved in Sindhi.
6 VTyjft 3" scil. unj f^T§, W3 (or koc. U[fH)> being left out.
7 TTTtT instead of JHTTTtT.
8 *njTTT> adj. (= Sansk. ^p3p$[), facing, fronting.
9 i.e. Ram. 10 The fifty-two letters of the Sanskrit alphabet.
SLOKS OF THE BHAGAT KABIR 175—191.
(175). The mind of Kablr has become cool, the knowledge of Brahm was obtained (by him). The flame, by which the world is burnt, is for 1 the pious equal to water.
(176). Kablr (says): no one^nows the chess figures of the creator.
Either the Lord himself knows them, or (his) servant, (who) is (his) secretary.
(177). Kablr (says): it was well that fear subsided, that every side was forgotten.
The haiL having melted, has become water, being poured out it has mingled with the brook.
(178). Kahir (says): having put together dust a complete body is formed. It is the puppet of four days, at the end it is (again) dust of dust.
(179). Kablr (says): (under) the rising of the sun (and) moon all bodies are formed. Without having been united with the Guru Govind they are all turned into dust.
(180). Where the fearless one is, there is no fear, where fear is, there Hari is not. Kablr (says), having reflected in (his) mind: hear (this), 0 ye saints!
(181). Kablr (says): by whom nothing is known, their (life) passes comfortably in sleep. The egotism,2 that is comprehended, (its) extinction 3 is a full calamity.
(182). Kablr being beaten cried much, in pain he cries (even) more. (After) a blow had hit the vital part, Kablr remained (dead) on the spot.
(183). Kablr (says): the blow of the spear is easy, in being applied it takes away the breath. (Who) undergoes the blow of the Sabd, of that Guru I am the slave.
(184). Kablr (says): 0 Mulla, why ascendest thou the minaret? the Lord is not deaf. For whose sake thou makest the call, ascertain 4 him even in (thy) heart!
(185). 0 Shekh, without patience, why dost thou go on a pilgrimage to the Ka'bah? Kabir (says): whose heart is not firm, where is to him God?
(186). Kablr (says): serve Allah, by whose remembrance pain goes!
In the heart the Lord is manifest, the burning (fire) is extinguished by the name., (187). Kablr (says): with violence oppression is made, (though) he calls its name " halal " (= lawful). (When) in the office account is asked, what will be (his) state?
(188). Kablr (says): Khicari5 is a good food, in which there is nectar-like salt. On account of venison6 who will have his throat cut?
(189). Kablr (says): that one, who has clung to the Guru, is then known,, (if) spiritual blindness and the burning of the body is effaced.
When he does not burn (in) joy and grief, then he is Hari himself.
(190). There is a difference in saying Earn; in that one 7 (there is) reflection on the One. That one says Earn, Earn! with fear, that one is a show-maker.8 (191). Kablr (says): Earn, Earn! in saying (so) (there- is this) discrimination: The One is blended with the many, one is contained in the other.
1 tTTSS?; ^ is here used as a Dative postfix in the sense of ST©1. (5= Sansk. Sffi, contracted tu Sindhi %).
2 *WT, here in the sense of "egotism," "individuality."
3 Tj^cVr is nere taken in a doable sense; it signifies (trans.): to comprekendy and (intrans.): to be extinguished.
4 ^HicM to see, to behold, to ascertain. Now in Panjabi ^UcM Joh-na.
5 *flwh */- (Hindust. a>jjs£), rice and dal (a kind of pulse) boiled together. 8 Odl^'d^j literally: bread of hunting = venison.
7 or ijTJ^ (here used three times) is employed in the sense of: one, another, a third one. " ojGdoJOId = WtgWTT> making a show.
86 SLOKS OF THE BHAGrAT KABIE 192—208.
(192). Kabir (says): in which house the pious are not served, (in that) is no service of Hari. Those houses are like a burning-ground,1 goblins dwell in them.
(193). Kabir has become dumb (and) mad, deaf has become (his) ear.
In (his) feet he has become crippled, he was struck by the arrow of the true Guru.
(194). Kablr (says): the true Guru is a hero, the one arrow, that was shot by him: In sticking (to me) I fell on the ground, a hole broke into (my) liver.
(195). Kabir (says): a pure drop of the sky fell on fallow2 land.
In this way man, without the society (of the pious), becomes (like) ashes of an oven.
(196). Kabir (says): a pure drop of the sky was mingled with the ground. (Though) many clever people take pains, it cannot be taken out.
(197). Kablr (says): I was going on a pilgrimage to the "Ka'bah,3 onwards the Lord met with me.
The Lord began to quarrel with me: by whom has (this) ever 4 been ordered?
(198). Kabir (says): how often, alas! alas! is Kablr gone on a pilgrimage to the Ka'bah!
0 Lord! what sin is in me? the Pir does not tell (me) with (his) mouth.
(199). Kablr (says): those who violently kill animals, say, that this is lawful. When God will take out his account-book, what will be (their) state?
(200). Kablr (says): the practice of violence is oppression, God will call for an answer. In (his) office account is taken, they will be struck in their face.
(201). Kabir (says): to give account is easy, when the heart is pure. In that true tribunal no one will seize the hem of the garment.5 (202). KabTr (says): in the earth and the sky (there is) a distance (as between) two gourds. The six philosophical systems have fallen into doubt and the eighty-four Siddhas (too).
(203). Kablr (says): in me there is nothing mine, whatever there is, that is thine. In entrusting what is thine to thee what remains mine?
(204). Kabir in saying: " thou, thou " has become " thou," " I " has not remained in me. When my own self, which is another's,6 has been effaced, (then) where I look, there (art) "thou."
(205). Kabir (says): expecting a change the false ones entertain hope.
(But) not one object of (their) desire came to hand, they rose and went hopeless.
(206). Kablr (says): who remembers Hari, he is happy in the world. Never here and there he is shaken, whom the creator keeps.
(207). Kablr (says): from the pain of the oil-press (we) were rescued by the true Guru. Pull, strong faith was (in consequence) manifested (in us).
(208). Kabir (says): in putting off7 the day has passed, the interest8 goes on increasing. Neither Hari has been worshipped nor has the handwriting been torn; death has (now) come on.
3 Had Kabir not originally been a Muhammadan, lie surely would not have said anything of this kind.
4 J|ll\j = any time; ever (Pers.).
5 V?5T "M^dAI, to seize the hem of the garment = to ask for pardon or protection.
6 *HTM7 VTOTj the self of another. It is the pantheistical doctrine, that the insentient Absolute becomes conscious in man.
7 *». evasion; putting off; now in Hindi (and Hindustani) ZT^RFSt^TT- 8 fERHT^Ti interest paid on a debt; its etymology is unknown.
SLOKS OF THE BHAGAT KABIR 209—222.
(209). Mali. Y. Kabir is a barking dog, he runs after a carcass.
By destiny1 I obtained the true Guru, by whom I was released.3 (510). Mah. Y. 0 Kabir, %e country of the pious thieves trample under foot.
They do not spread oyer the whole earth,3 excessive greediness 4 brings them down.
(211). Mah. Y. 0 Kabir, for the sake of the rice they apply the pestle to the husk. Sitting together with bad companions Dharm-rae afterwards asks (them).5 (212). 0 Mma! (thou art) deluded by the Maya, says Trilocan, the friend.
Why printest thou (clothes) darkening (them),6 and dost not apply (thy) mind (to) Earn? 7 (213). iNama says: 0 Trilocan, the name I remember a with (my) mouth. Whilst doing (my) work with hand and foot all my mind is with the spotless one.
(214). Mah. Y. 0 Kabir, no one is ours, and we are not any one's. By whom this creation is made, in him it is absorbed.
(215). Kabir (says): the flour is fallen into the mire, nothing has come to hand. (What) in grinding along was chewed, that went on with them.
(216). Kabir (says): the mind knows everything and knowingly commits vices. What is the good of it, if one, with a lamp in the hand, falls into the well?
(217). Kabir (says): love to the omniscient one has seized (me), the ignorant people keep (me) back. How shall a breach (of love) with him be made, whose the soul and life are?
(218). Kabir (says): loving houses and halls why do you adorn s and gild them? The work is three cubits and half, if much, three and three-quarters.
(219). Kabir (says): what I think, he does not, what is effected by my thought? Hari executes his own thought, which is not in my thought.
(220). Mah. III. He himself will (people) make to entertain solicitude, and he himself also gives freedom from solicitude.
Nanak (says): he should be praised, who takes care of all.
(221). Mah. Y. 0 Kabir, Earn has not been thought of, he has wandered about in greediness. Committing sins he has died, in a moment the end of life has come.
(222). Kabir (says): the body is a raw water-jug,10 a mere raw stuff. If thou wilt keep (it) firm, worship Earn, otherwise (thy) affair is lost.
1 or3H\> literally: by works (done in a former birth).
2 Arjun, the compiler of the Granth, has interpolated here some verses, which partly contain a sharp censure of Kabir.
3 *T<J5t ^lfcT=11B3^ HH- or 3TfcT> when affixed to a noun, is used in Hindu! adverbially: " up to," " to the full of," " the whole of" (Sansk. ^ or *JTO 4 75TvT w- excessive greediness, insatiableness.
5 The sense is: as the rice has to suffer for being in the companionship of the husk, so those have to suffer at the hands of Yama, who sit in bad company.
° WlfZ part, past conj. from j^lfg (smGcVI) feST- 7 Though "Mah. V." is not put before this verse, it belongs to Arjun, as well as the following verse, which is likewise not specially ascribed to him.
8 *RTfe, here> for the sake of the rhyme> instead of mTTCft (1st pers. sing.).
9 *T3FTT here = *J3"75T (or ^Al)> to coat ornamentally; in the older Hindu! ^ and ^ r (or =f rh) is frequently not distinguished.
10 offd<jl Hindi ^S^TT* f™m tne Sansk. cfi^cfi; short a is occasionally lengthened before r. Instead of Kara-a (by elision of 3i) we find frequently in old Hindu! the form Karu-a (e.g. H5UfT = ^), a being changed to u for the sake of euphony and lengthened at the same time, as being accented.
684 SLOKS OF THE BHAGAT KABIR 223-239.
(223). KabTr (says): 0 Kesava, Kesava! should be called out, it should not be slept, 0 foolish one! At some time he will hear the cry of him, who is calling out night and day.
(224). KabTr (says): the body has become an elephant-forest, the mind an intoxicated elephant. The goad is the jewel of (divine) knowledge, the driver some rare saint.
(225). KabTr (says): Earn is the jewel, the mouth the bag,1 open it before an examiner. If some purchaser will come on, he will take it for a high price.2 (226). KabTr (says): the name of Earn was not known, the crowd of the family was taken care of.
Even in business he died, no bamb! 3 came out (of his mouth).
(227). KabTr (says): in the twinkling4 of the eyes, in a moment, a moment (of life) has passed away. The mind does not give up (its) cares, Tama has come and beaten the kettle-drum (of departure).
(228). KabTr (says): Earn is like a tree, the BairagT like (its) fruit.
The pious man, by whom debate and dispute has been given up, like its shade.
(229). KabTr (says): sow such a seed, that is bearing fruit during the whole year! . (Whose) shade is cool, (whose) fruits are full, (on which) the birds are playing.
(230). KabTr (says): the tree is liberal, mercy is (its) fruit, assisting the creatures. The birds are gone to foreign countries, the tree is bearing good fruits.
(231). KabTr (says): the society of the pious is good luck, it is written on (one's) forehead. (If) the boon of emancipation be obtained, (there is) no hindrance nor impassable passage.
(232). KabTr (says): in one GharT (= twenty-four minutes), half a GharT, half of a half GharT: The conversations, which are made with devotees, those are a gain.
(233). KabTr (says): whichever men drink Bhang, (eat fish) and (drink) liquors: (Though they go) to holy watering places, keep fasts and abstinence, they go to hell.
(234). Kabir (says): I put (my) eyes down, having taken my sweetheart into (my) heart. Every relish I enjoy with my beloved, I show (him) to nobody.
(235). The eight watches, (every) hour (my) soul remains in thy contemplation. Why should I put down my eyes, all bodies I look upon as the beloved.
(236). Hear, 0 friend! dwells the soul in the beloved or dwells the beloved in the soul?
The soul is the beloved; I do not comprehend, whether in (my) body is the soul or the beloved?
(237). Kabir (says): the Brahman is the Guru of the world, he is not the Guru of the devotees. Being entangled and toiling in the four Yedas he has died.
(238). Hari is sugar0 scattered in sand, it cannot be picked up by the hands. Kabir says: the Guru taught me a good (word): having become an ant eat it!
(239). KabTr (says): if thou hast a longing for the beloved, cut off thy head and make a ball 6 of it!
Playing and playing (with it) bring on ecstacy! whatever happens, may it happen!
2 ^TOTT adj. dear; Hindi now *nf*TT (Sansk. TnfNl).
3 7TET> bamb, used here as interjection and therefore constructed as feminine. The word is assimilated from ^p", the full expression being: ^Hp" *T?T^> Mahadev is the Brahm (or Supreme Being), as mumbled by the votaries of Shiva. Another assimilation of is "EHf, which is also met with in the Granth, aud essentially the same as TTET.
4 ^TliW I m» the twinkling (of the eyes); cf, the Hindi ^RTJcfiTT* 6 trfe» coarse brown sugar, is in old Hindui (as still in Panjabi and Marathi) feminine, injnodern Hindi and Hindustani it is used as masculine.
6 J[fS, Pers. iJ$.
SLOKS OF THE BHAGAT KABIR 240-243; SLOKS OF SHEKH FAEID 1, (240). Kablr (says): if thou hast a longing after the beloved one, then sport with a ripe one (i.e. the Guru) I By pressing raw mustard-seed1 neither an oil-cake is made nor oil.
(241). Searching he wanders about like a blind one, and is not knowing the pious. Fama (= Namdev) says: * how shall the Lord be obtained without the devotees?
(242). Who, having given up Hari, that diamond, put their hope on another one: Those men will go to hell, says truly Eavidas.
(243). Kablr (says): if thou establishest a household, do good, otherwise renounce the world! (Who) puts an obstacle in the way of a BairagI,3 his lucklessness is great.
THE SLOKS OF SHEKH FAEID.* Om! By the favour of the true Guru!
(1). On which day the young woman0 is married, (for that) the auspicious days0 are written down (before).
The husband, who (was) heard of 7 (before only) with the ears, comes and shows (his) face.
In making the bones crack the poor soul 8 is extracted (from the body).
The appointed wedding does not recede, inform (thy) soul 9 (of this)!
0 dear young woman,10 death is the husband, he will take away (thy) life.
Having joined11 (thy) hands to whose neck wilt thou run and cling?
Thinner than a hair is the bridge Salat,13 has (this word) not been heard by thee? 13 0 Farid, a shrill sound is made to thee: 14 stand, do not let thyself be robbed!
1 4J<J4{G (from the Sansk. ^T^tJ, by transition of p into b = v — u), is used here as feminine, though it is masculine in Sansk. In Hindi and Hindu st. (^T^ft) it is likewise feminine.
2 The verse is KabTr's and Namdev is only quoted in the second half, as in the next following verse Ravidas, whose writings were known to Kablr, as is proved thereby.
3 The sense is apparently: who prevents one from becoming a Bairagl.
4 Shekh Farid was a famous Pir and a contemporary of Nanak. He was a Sufi and according to the Janam-sakhi Nanak had a good deal of intercourse with him, as he lived not far from Lahore at a place called VWVZTS (near the modern Montgomery station), where also he is buried. Disciples of his are still to be found in the Panjab, called Shekh Faridi faqlrs. The Sloks of Farad are also of great interest in a linguistic point of view, as they represent the idiom of the Musalmans of those days.
0 IRS or xyfe, in Panjabl, a young woman (Sansk. ^rf^T«RT); it is frequently used in the Grantb.
6 TTvTTj an auspicious day fixed for a wedding. This word is only used in Panjabl and SindhI (tu^)).
7 *T75^£T> passive participle present, peculiar to the Panjabi. 6 'pH^, or frfe, soul, used in Panjabl and Sindhi.
9 frfo 5^; ^, as we see from this and other passages of the Granth, was then the usual Dative-postfix, not 5, as now-a-days.
10 ^vJZtj from (^f), ZTj fern. zt, being a diminutive affix in Panjabl and Sindhi (see my Sindhi 12 t|'d'*l66IS> instead of 1|&4JdH> r and 1 Deing constantly interchanged. *i<)\3 = Arab, \s\ja, name of the bridge, suspended over the midst of hell.
13 TSftwrrflJ^ *rafafT> fein. i.e. word; fg is the suffix (= Sindhi \) of the second person sing. " by thee." See my Sindhi Gram. pp. 225 and 345 sqq.
14 V^^ffl'j literally: it falls to thee, i being here again the pronominal suffix of the 2nd pers. sing.
SLOKS OF SHEKH FARID 2— 16.
(2). 0 Farid, the life of a Darvesh of the gate (of God) is difficult; I walk after the manner of the world.
I have bound together and taken up a bag, where shall I go and throw it down?
(3). It is not perceived, it is not seen,1 the world is a hidden fire.z By my Lord I was healed, otherwise I would also burn.
(4). 0 Farid, if I know, that the sesam-seeds3 are few, I fill the eavityof my joined two palms with care. If I know, that the bridegroom is young, I show him little honour.
(5). If I know, that the hem of my garment is tearing, I put a firm patch (on it). Like thee I have no one, I have seen aud wandered the whole world through.
(6). 0 Farid, if thou art clever in understanding, do not write an account of the evil deeds (of others)!
Lowering thy head to thy own collar look there! 4 (7). 0 Farid, who beat thee with their fists, do not beat them again! Gro to thy own house having kissed their feet!
(8). 0 Farid, when there is for thee the time of earning (eternal goods), thou artoccupied with the world. Death is contained5 in the love (of the world), when (all) is full, it is departed.
(9). See, 0 Farid, what has happened, the beard has become brown and white. The future has come near, the past has remained far behind.
(10). See, 0 Farid, what has happened, sugar has become poison. Except my own Lord, to whom shall I tell my pain?
(11). 0 Farid, the eyes by seeing have become dim-sighted, by hearing and hearing the ears have become half-deaf.
The mango6 has been ripening and is gaining7 more colour.
(12). 0 Farid, some one enjoys (him) when being with white hair, by whom he was not enjoyed, when his hair was black.8 Having made love with the Lord a new pleasure springs up.
(13). Mah. III. 0 Farid, the Lord is always in black and white hair, if one remembers him. That love, which one oneself applies (to him), does not affect (him), though every one desire it. This love is the cup of the Lord, to whom he pleases, to him he gives it.
(14). 0 Farid, by which eye the world is fascinated, that eye I have seen.
The bird, which was not bearing a streak of collyriura, has sat down on the needle.
(15). 0 Farid, who is crying, screaming and giving instruction continually, Is moved about by Satan, where shall he turn his mind?
(16). 0 Farid, become Kusa-grass flowing along with the stream! 9 One breaks down, another is trodden under foot.
Then thou art introduced 10 to the gate of the Lord.
1 y *4cM t Sindhi ^IJTJ, to be perceived; Jp£<$T, to be seen, Sindhi ^IJTJ- 2 HTftT, sf. fire, Sindhi cfrff, Sansk. (m.).
3 f3T55, sesam-seed. Here the sesam-seeds are meant, which are distributed by the bride at a wedding.
4 The sense is: look into thy own heart!
5 *TUJT T^Tlft = i» and v constantly interchanging in Panjabi. death, is feminine.
6 (Marathi ^JT^), a well-filled mango bordering on ripeness.
7 ttn, Panjabi, instead of SrfcT (in Sindhi ^f¥^t) - S^^T.
B STTC^f M0*£Y> Loc. plur. of ol |66l and black and white hair = in youth and old age.
y <cl JY acU* = Sansk. TT^Tf^^, flowing or driving with the current. 10 ^TWfarfvTi tne Panjabi Present passive, as still used.
SLOKS OF SHEKH FAKID 17—33.
• (17). 0 Farid, the dust shcrald not be censured, no one is equal to the dust. It is under the feet of the living and upon the dead ones.
(18). 0 Farid, when there is greediness, what is then love? if there is greediness, love is false. For how long will time be passed in a hut broken by the rain?
(19). 0 Farid, why dost thou wander about in the jungle, the jungle, why dost thou smash the thorns in the forest?
The Lord is dwelling in the heart,1 what art thou seeking in the jungle?
(20). 0 Farid, with these slender legs I have wandered over low grounds and hills, Now, 0 Farid, a small march 2 has become to me 3 (as being) of a hundred kos.
(21). 0 Farid, the nights are long, the sides begin to hum. "Woe to the life of those, who put their hope on another I (22). 0 Farid, if I am turned back, when my friend has come: My body4 burns like Majith, upon (it) are coals.
(23). 0 Farid, he desires Bijauri grapes and the Jat plants a Kikkar-tree. He goes about spinning wool and wishes to put on silk-cloth.
(24). 0 Farid, in the lanes is mud, the house is far away, with the beloved (I entertain love). (If) I go, (my) blanket 5 gets wet, (if) I remain (at home), love breaks asunder.
(25). May get wet and soaked the blanket, 0 Allah, may rain fall: (Yet) I will go and meet with those friends, lest love break asunder.
(26). 0 Farid, I am in error about (my) turban, lest it become dirty. (My) foolish mind does not know, that my head also will eat earth.
(27). 0 Farid, sugar, coarse sugar, refined sugar,6 molasses, honey, buffalo-milk: All sweet things, 0 Lord, do not come up to thee.
(28). 0 Farid, my bread is of wood, my condiment is hunger. By whom buttered bread is eaten, they will suffer much pain.
(29). Eat bare dry bread and drink cold water!
0 Farid, seeing the buttered bread of others do not tantalize (thy) soul!
(30). Till now she has not slept with (her) husband, (her) body is turned back. Go and ask the ill-fated woman, how the night is passed by her?
(31). At her father's-in-law she gets no entrance, in her father's house she finds no place. Her husband does not ask her a single word, (and yet)* she is called a happy married woman.7 (32). In her father's-in-law and in her father's house she is her beloved's, (her) beloved is in- approachable and bottomless.
Nanak (says): she is a happy married woman, who is pleasing to him, who is without concerns.8 (33). (Who) is bathed, washed and adorned, who sleeps and has no care: 0 Farid, she is surrounded9 with Assafoetida, the fragrance of musk is gone.
1 flWTSftW fern, dimin. of fif*H> heart (instead of f^mR^ or fuWfjt)- s bflGfo, has become to me (SindhI f^nfrfa), rni being pronominal suffix of the 1st pers. sing. 4 vT^T> »». properly = flesh; here = body; cf. verse 40.
6 ST*I*5t (now a coarse woollen blanket, which the Panjabis wear in rainy weather and during the cold season.
6 fo^^, Pers. refined sugar.
7 The following verse gives the solution of this paradoxon.
8 This verse is not Farid's, but of a certain Nanak; in none of the manuscripts, however, I have compared, I find the mahalla put down; very likely the verse is Guru Arjun's, the compiler of the Granth.
9 The words must thus be divided: T[; TJWAT = tt*>\> to surround.
SLOKS OF SHEKH FAKID 34—49.
(34). Youth is passing, I am not afraid, if love to the beloved does not pass. 0 Farid, of what (use) is youth without love? it is faded and gone!
(35). Care is (my) bedstead, pain the coarse twine (of the bedstead), the pangs of separation (my) bedding (and) coverlet.
Behold this my life, 0 true Lord!
(36). 0 pangs of separation, 0 pangs of separation, (thus) it should be said, 0 pangs of separation, you are (my) king!
0 Farid, in which body no pangs of separation spring up, that body consider as a burning-ground!
(37). 0 Farid, these Gandal-stalks 1 of poison are put down overlaid with sugar. Some, in cooking them, are gone off, some have thrown away the cooked one.
(38). 0 Farid, four (watches) are passed in walking about, four are passed in sleeping. The Lord will ask account: of what use wert thou?
(39). 0 Farid, having gone to the gate hast thou seen the gong?
This one is innocently beaten, what (will be) the state of us, the guilty ones?
(40). At every Ghan it is beaten, at every watch it receives punishment. That (my) body passes, like the gong, in pain the night.
(41). Shekh Farid has become old, (his) body begins to shake.