If there should be a life of a hundred years, yet the body will become ashes.
(42). 0 Farid, let me not sit at the gate of another, 0 Lord! If thou wilt put me so, take my soul out of my body 1 (43). On the shoulder an axe, on the head a large earthen vessel, the blacksmith is King2 in* the forest.
0 Farid, I desire my own beloved, thou desirest coals.
(44). 0 Farid, some have much flour, some have no salt (even).
Having gone on (to the other world) they will be known, who will he beaten in the face.
(45). With (them) are kettle-drums, umbrellas on the head, pipers3 and minstrels.4 Having gone they are fallen asleep in the cemetery, like the poor0 they are buried.
(46). 0 Farid, though they were erecting houses, halls, upper-storied houses, yet they are gone. Having made a false traffic they are gone and sunk in the grave.
(47). 0 Farid, in a patched quilt there are many pins, in the life there is no one.6 At their several turns the Shekhs have departed.
(48). 0 Farid, whilst the two lamps ' were burning, the angel (of death) came and sat down. The fort (of the body) was taken, the heart robbed, he went away having extinguished the lamps.
(49). 0 Farid, look, what is done to cotton, what has happened to the sesam-seeds! (What) to the sugar-cane and paper in a pit of burning coals!
This is the punishment for those, who do bad works.
1 A"i& (?•/•)> name of a certain plant, apparently poisonous.
2 5*M j King) Emperor, (Caesar).
4 ^gidd? composed of call, cry, and (=^) <T^?ST> to scream, to cry), literally: uttering a cry or scream, as their singing amounts usually to a screaming.
5 >*F5faf> corrupted from ^cjt, an orphan, a helpless, poor person. nf3Y*fT ( = *H5faTT) is the Gen. Plur., the postposition f^f© being omitted.
6 The sense is: life cannot be kept together by means of pins as a patched quilt.
7 i.e. the two eyes.
SLOKS OF SHEKH FAKID 50-64.
(50). 0 Farid, on the shoulder is the prayer-carpet, on the neck a woollen shirt,1 in the heart a dagger, molasses in the mouth.
Outward light is seen, in the heart there is dark night.
(51). 0 Earid, not a bit oftlood issues, if one eut the body. Those who are in love with the Lord, in their body is no blood.
(52). Mah. III. This body is all blood, without blood there is no body.
Who are enamoured with (their) beloved, in that (their) body there is no blood of greediness. When fear has fallen (on it),3 the body becomes emaciated, the blood of greediness recedes from within. As by fire the metal becomes purified, so the fear of Hari removes the filth of folly. Nanak (says): those bodies are beautiful, which are steeped in the eolour of Hari.
(53). 0 Farid, seek (that) pond, from which the thing is obtained! What is the good of seeking a pool? the hand sinks into the mire.
(54). 0 Farid, when young I did not enjoy my beloved, having beeome old I died.3 The woman is screaming in the grave: I have not met with thee, 0 beloved!
(55). 0 Farid, the head has become grey,4 the beard is grey, the mustachoes are grey. 0 careless, foolish mind, dost thou (still) enjoy pleasures?
(56). 0 Farid, how much fluttering is there in the house! 0 friend, put away sleep! The days, that are obtained, are counted,5 they are fast, fast gone.
(57). 0 Farid, houses, halls, upper-storied houses — do not apply thy mind to this I (When) the dust, that is not to be weighed, has fallen (upon thee), no one will be thy friend.
(58). 0 Farid, do not apply (thy) mind to mansion and property, apply it with all efforts6 to death! Eemember that place, whither thou hast to go!
(59). 0 Farid, in which works there is no benefit, those works forget! Lest thou become ashamed in the court of the Lord.
(60). 0 Farid, render service to the Lord, put a stop to the wandering7 of thy heart! To Darveshes the patienee8 of trees is neeessary.
(61). 0 Farid, black are my elothes, black is my dress. Full of sins I wander about, the world calls me a Darvesh.
(62). By hot water (a field) does not sprout, though one immerse (it) in water. 0 Farid, the woman, who is disliked by (her) Lord, goes on grieving.
(63). When she is a girl, there is desire (for marriage), (when) she is married, there are troubles.
0 Farid, she regrets it, that she does not again become a girl.
(64). Geese9 have come and descended on a pond in saltpetre soil.
They dip their bills (into the water), but; do not drink, they burn10 to fly away.
1 TO ( = here in the sense of a kind of shirt, without sleeves, worn by Faqlrs.
2 § VfS**h Locative, fear having fallen.
3 *TgfafT*T> as well as f^RSton*, ^ *he first person sing. fern, of the preterite (cf. the Sindhi JJ^SITftr); see my Sindhi Gram. p. 289.
4 VfOTHT, Sansk. irf^rf.
3 3n2^T(from3nOT5T>to count), the participle pass, pres., Sindhi ^nfirtts see my Sindhi Gram. p. 220. " TOTTft is the Ablat. of *3T* (or TT3"fc5 = Wf. with all efforts, as still used in Marathi).
7 3cJtf£> wandering, straying about, Sansk. ^Tf^ff - 8 'TTfatfe s.f. patience, endurance; the word has become quite obsolete.
9 if* = U^T s bein£ occasionally changed to jh. See my Sindhi Gram. Introd. p. xxx.
10 s.f. burning, verbal noun of to burn (Sansk. passive of ^f), Sindhi (without Anusvara) ^g^JTJT.
SLOES OF SHEKH FARID 65—81.
(65). Geese flying along have fallen on Kodhra grain,1 the people go and drive them away. The foolish people do not know, that geese do not eat Kodhra grain.
(66). Off are gone the birds, by which the low grounds were peopled.
0 Farid, the filled pond also will go, the lonely lotuses are knocked up.
(67). 0 Farid, a brick for a pillow, sleeping on the ground, the worm fighting in the flesh: How many ages have passed, since he has fallen on one side?2 (68). 0 Farid, the beautiful jar is gone to pieces, broken is the rope of the plough.3 In which house is the Angel Ajrall 4 a guest to-day?
(69). 0 Farid, the beautiful jar is gone to pieces, broken is the rope of the plough. The friends, who were prostrated on the ground, how shall they come to-day?
(70). 0 Farid, 0 prayerless dog, this is not a good custom. Thou hast never gone the five times to the mosque.
(71). Rise, 0 Farid, make oblation, say prayers in the morning! The head, that does not bow to the Lord, that head cut off!
(72). The head, that does not bow to the Lord, what should be done to it? It should be burnt under a large jar instead of fuel! 5 (73). 0 Farid, where is thy father and thy mother, by whom thou wast begotten? They have departed from thee and thou dost not yet believe (it)?
(74). 0 Farid, considering the mind as a plaiu remove the holes and hillocks (therein). Then thou wilt by no means enter the hell-fire in the other world.
(75). Mah. V. 0 Farid, the creator is in the creature, the creature dwells in the Lord. Who shall be called bad, when there is no one without him?
(76). 0 Farid, on which day (my) navel-string was cut, if (the midwife) had cut a little (my) throat: So many troubles would not fall (on me), I would not suffer so much pain.
(77). The grinders (i.e. the teeth), the feet, the gems (=eyes) and the earsH are gone. The body emitted a sigh, that these dear friends are gone.
(78). 0 Farid, do good to a wicked man, do not let anger roam in (thy) mind I Sickness will not stick to thy body, everything will fall into (thy) lap.
(79). 0 Farid, 0 guest of half a (lunar) month,7 the world is a beautiful garden. (Thy) turn has struck, prepare to go off with the dawn!
(80). 0 Farid, musk is distributed in the night, to the sleeping ones no portion 8 is allotted. Whose eyes are drowsy, whence * (should) their meeting (with it come)?
(81). 0 Farid, I know, that I am in pain and that the whole world is in pain. Having risen high up I saw, that in every house there is this fire.
1 3"*n »n inferior kind of grain (Paspalum frumentacenm), Sansk. ^ftj*^. The d is aspirated by the influence of r.
2 i.e. in the grave. The subject is not mentioned.
1 Arabic: J^j, the angel of death.
5 y l<Sf>c^ "^Tfe- *teT is used in the old Panjabi instead of the modern 1£T (or ^Tf), as still in Sindhi; see my Sindhi Gram. p. 129.
6 7Tc5t*Hc? ear> literally: the hearer. The word is now quite obsolete. In its original signification (a hearer) it occurs in the Rag Vadhans, Chant, Mah. V., Slok I.
7 VTbf, Sansk. If^.
SLOKS OF SHEKH FARID 82-98.
(82). Mah. V. 0 Farid, the world is delightful, (but) in it is a painful garden. Those who are cherished by (their) Plr, them the flame does not toueh.
(83). Mah. Y. 0 Farid, life is pleasant in company with a beautiful body.1 Some rare ones are found,#who are in love with the beloved one.
(84). Do not pull down the bank of a river, thou also must give account! Whither the will of the Lord (points), thither the river makes (its) wandering.
(85). 0 Earld, with pain the day is gone, with gripes the night. Standing the ferryman cries out: the boat is along the bank! 2 (86). Long, long the river flows underneath the bank.
What can the high bank do to the boat, if the ferryman remains cautious?
(87). 0 Farid, in words twenty are good friends, seeking the One I (fern. J do not obtain him. I burn like cinders of cow-dung on account of that my beloved.
(88). 0 Earid, this body is always barking, it is continually in some pain. I put stopples into (my) ears, the wind may (then) blow anywhere.
(89). 0 Farid, the dates of the Lord are ripe, rivers of honey flow. The days of youth,3 they are to be accounted as (real) life.4 (90). 0 Earid, the body is dried up, it has become a cage, the crows are pecking away (its) plastering.5 Till now the Lord has not been met with, behold the lot of (his) servant!
(91). 0 crow, (my) cadaver is thoroughly searched through, all (my) flesh is eaten (by thee). Do not touch these two eyes, I hope to see my beloved (with them)!
(92). 0 crow, do not gnaw (my) cage (= body), it is inhabited, fly therefore away! In which cage my bridegroom dwells, from that 6 do not eat the flesh!
(93). 0 Earid, the humble grave cries out: 0 houseless one, come to (my) house! At last thou must come to my place,7 do not be afraid of dying!
(94) *. Whilst these mine eyes were looking on how many people have departed! 0 Farid, to the people their own (turn), to me mine is allotted.
(95). (If) thou adornestthyownself,thouwiltmeetwithme,in meeting with me there will be happiness.8 0 FarTd, if thou remainest mine, the whole world is thine.9 (96). On a river-bank how long will a tree remain firm?
0 Farid, how long will water be kept in a raw vessel?
(97). 0 Farid, they are gone to an empty hall, their dwelling is made beneath (the ground). Wrestling (their) poor spirits dispute with the graves.
Service (to Grod) is ordered, 0 Shekh! to-day or to-morrow we must start.
(98). 0 Farid, he who is bound by death appears like one, who is thrown into the river (or ocean). In the other world the hell is heated, a howl is heard and a scream rises.
1 The sense is apparently; in company with a beautiful wife.
2 STMUj the (h'gn) bank of a river (Sindhi ^Tf^^^fe is postposition: on the side of, along (cf. Sindhi ^fe, Marathi 8 We divide the words thus: y\<£U M<££\> rather a curious form for yftfR youth (^ffa^T).
afluai, day (dim- of Sindhi?ifW> Prak. f^Tft, Sansk. f^zpqQ.
4 "©"^rU 7m "Lf^f^j literally: they fall into the hand of life, i.e. are possessed as life. 6 335^ in the sense of plastering, is peculiar to the Panjabi.
6 fg^ = f$ ^ being an Ablative affix (Sansk. rf^, Prak. ^f, Panjabi 7 5| ^; lj[ is the Locative of place.
8 This is the address of God and the following line the answer of Farid.
9 The sense is: J do not care then for the whole world.
SLOKS OF SHEKH FARID 99—111.
Some- have become very prudent,1 some wander about careless.
The works, that are done in the world, are witness at the court (of God).
(99). 0 Farld, on the bank of a river sits a crane and sports. Whilst playing hawks have unawares fallen on the goose.2 The hawks of the Lord have fallen (on) it, the sports are forgotten.
Those who in their mind (and) thought will not remember (him), theyd are destroyed by the Lord.
(100). To three maunds and a half the body rises by means of water and grain. The servant has come into the world entertaining again hope.4 "When the angel of death will come, breaking all gates: He is bound before all those beloved brothers.
Behold, the servant is gone on the shoulder of four men.
0 Farid, the works, that are done in the world, they are of use at the threshold (of God).
(101). 0 Farld, I am a sacrifice to those birds, whose dwelling is in the jungle.
Gravel they pick up (with their beak), they dwell in the desert, they do- not give up the side of the Lord.
(102). 0 Farid, the season has returned, the tree is shaken, the leaves are dropping off. In the four corners I have searched, there is nowhere a firm stay.
(103). O Farid, having torn in pieces (my) silk petticoat I made a flag of it, a small blanket I put on.5 In which dresses the Lord is met with, those dresses I make.
(104). Mali. III. "Why art thou tearing thy silk petticoat and puttest on a small blanket?
Nanak (says): by sitting in (one's) house the beloved one is met with, if thou direct thy intention right.
(105). Mah. IV. O Farid, those who are proud of their greatness, being aware of (their) wealth and youth: They are gone devoid of the Lord, like hills (devoid) of rain.
(106). O Farid, their faces are dreadful, by whom the name is forgotten.
Here they have much pain, in the other world they have neither place nor spot.6 (107). O Farid, thou hast not waked the latter part of the night (nor) hast thou died whilst living. Though thou hast forgotten the Lord, the Lord has not forgotten thee.
(108). Mah. Y. O Farid, the beloved is delightful, great and not in need of anything, To be in love with the Lord, this is true decoration.
(109). Mah. V. O Farid, considering pain and pleasure as the same drop the change (between them) from thy heart!
Who is pleasing to Allah, he is well off, by him (his) court is obtained.
(110). Mah. V. O Farid, the world sounds as it is sounded, thou also art sounding with it, That creature does not sound, of which Allah takes care.
(111). Mah V. O Farid, the heart is attached to this world, the world is of no use. The post7 of the Faqirs is difficult, it is obtained by a full destiny, 1 flWAI 7> *KTff1"j literally: to some all prudence has come.
2 VJ<J|&>|, crane, and goose, have here been taken as synonyms.
3 The subject is feminine.
6 The Faqirs in India generally erect a flag in front of their dwellings and wear coarse woollen clothes. To this custom the verse alludes.
6 In some good MSS. this verse is ascribed to Arjun (Mali. V.), whereas the Lahore lithographed copy has no such sign.
SLOKS OP SHEKH FAKID 112-127.
(112). In the first watch (ef the Bight) there are blossoms, fruits also in the latter part of the night. These who wake obtain (them), they are a gift from the Lord.
(113). The gifts are the Lord's, what can he be prevailed upon?
Some who wake do net obtain them, some who are sleeping he arouses and gives them to them.
(114). 0 thou, who art seeking the love ef thy husband, in thy body is seme vice.
These who have the name of happy married women, they are not given to idle prating (and) wrangling.
(115). (If) patience in the heart (be) the bow, (and if) this be bent by patience: 1 The arrow of patience does net miss the creator.
(116). Patience is within the patient ones, thus they burn (their) body. They become near God, (but their) secret they do not give to any one.
(117). This is the object3 of patience; if thou, 0 servant (of God), render it firm. Increasing thou becomest a sea, decreasing thou dost net become a canal.3 (118). 0 FarTd, the Darvesh-ship is difficult; (with most) it is the love to buttered bread. By seme few (only) the (true) rite of the Darveshes is set agoing.
(119). (My) body is heated like an even, (my) bones burn like fuel.
(If) I am tired in my feet, I move en en my head in the hope, that my beloved may be met with.
(120). Mali. Y.4 Do not heat (thy) body like an oven, do not burn (thy) bones like fuel! "What is the good ef injuring (thy) head and feet? beheld (thy) beloved inside!
(121). I am seeking my sweetheart and my sweetheart is with me.
Nanak (says): the invisible one is not seen, (to) the disciple he {i.e. the Guru) shews (him).
(122). Seeing the geese swimming the cranes (also) became desirous (ef swimming). The helpless cranes sank and died, with the head downwards and the feet upwards.
(123). When I know, that it is a great geese,5 1 keep company with it.
If I know, that it is a helpless crane, I never associate 6 with it in (my) life.
(124). What is the goose, what is the crane? on which he looks favourably: If it pleases him, 0 Nanak, he makes from (that) crew a goose.7 (125). The bird is alene en the pond, the nooses (and) entanglements are fifty. This body is immersed in the waves; 0 True ene, (my) hope is in thee!
(126). What is that werd, what that virtue, what that gem (and) mantra?
What that garb, that I may make, by which the beloved ene may come into my power?
(127). Bowing is that werd, patience the virtue, the tongue the gem and mantra. Make these three thy garb, 0 sister, then the beleved one will come into thy power!
1 The Lahore lithographed copy reads: which gives no sense. The manuscript reading is AlO^ = f>>0?i! (« and r frequently interchanging, as in Sindtri), part, past of footf^l, to be bent, literally: this the bent one of patience = this being bent by patience.
* *TOfT@' w- object, purpose. In this sense the word frequently occurs in the Grantb. But the other meaning: sweetness, savour, (from ^TT^) a'so su^ twe context nere* 3 ^XUWT> a canal or a side-branch of the river (Sindhi ^19^)- 4 Some MSS. do net ascribe this verse to the Mab. V., but as it is a reply to the preceding verse, it is very likely, that those manuscripts, which attribute this verse to Guru Arjun, are in the right. In the same way the following verse too must be ascribed to Arjun, though none of the MSS. bears the mark of Mah. V.
5 <jdJ*f» literally: a great goose, Le, a great devotee.
6 %37X> t<> associate, to keep company (*H?T = the Sanskrit ^> not literally: to close nn embrace.
7 This verse belongs likewise to Arjun, who is fond of criticizing what he reads, and of making objections to it, though in none of the manuscripts nor in the Lahore lithographed copy it is attributed to the Mah. V.
SLOKS OF SHEKH FARID 128—130. SAYAIE REFERRING TO MAH. I., I.— III.
(128). Who, when there is wisdom (in him), heeomes foolish; Who, when there is power (in him), becomes weak; "Who his unreal self gives away: Sueh a one is called a devotee.
(129). Do not say, that one (thing) is distasteful, in all is the true Lord. Do not grieve the heart of any one, all are invaluable rubies!
(130). All hearts are rubies, to grieve them is by no means good.
If thou art longing after thy beloved, do not grieve the heart of any one!
SAVAIE1 EEFEEEnSTG- TO THE FIRST MAHALA. (PAJSTEGYEIC OF NANAK) Om! By the favour of the true Guru! (BY THE BHATT KALASU.) I.
With one mind meditate on the divine male, the giver of blessings!
He is always renowned as the support of the saints.
Taking his feet I make them dwell in my heart.
Then I sing the qualities of Nanak, the most excellent Guru.
II.
I sing the qualities of the most excellent Guru, the ocean of comfort, the remover of sin, the pond of the Sabd.2 The Jogis and Jangams sing the deep oeean of firmness (and) wisdom, reflecting on it. Indra and the others sing (them), the Bhagat Prahlad and the others, by whom the sweetness of their own spirit was known.
I, the poet Ealasu, sing the glory of Guru Nanak, by whom the Bag-jog3 was performed.
III.
Janak and the others sing (them), the devoted chief Jogis, who are at all times4 full of the love of Hari.
Sanak and the others sing (them), the saints, Siddhas and the others, the holy Munis sing (them), who are without deeeit.
His qualities sings Dhom,5 whose eh-ele is immovable, by devotion (and) love the juiee (of Hari) was known by him.
I, the poet Kalasu, sing the glory of Guru Nanak, by whom the Eag-jog was performed.
1 (Plur.) or JT^E^, verses of a certain kind of Prakrit metre.
2 *n^> for tbe sake of the rhyme = TTtJa <rnT ^T^T* doing secular business and yet performing abstract meditation.
4 M6^\ qJWTj f°r tne sa^e e^ tne rhyme, instead of JftfTX 3 |W.
5 TJ*T, Sansk. \>f^S3T, name of a Rishi.
SAVAIE REFERRING TO MAH. L, IV. -VII.
IV.
Kapila1 with the others sings (them), who is at the beginning, the chief Jogi, boundless, the best of Avatars. • Jamadagni sings (them), the Lord (= father) of Parasram with the axe in the hand, who has sprung from Eaghu.
Udhau,2 Akrur,3 Bidr4 sing (his) qualities, by whom (Plur.) the universal spirit was known. I, the poet Kalasu, sing the glory of Guru Nanak, by whom the Bag-jog was performed.
Y.
(His) qualities sing the four castes, the six philosophical systems, Brahma and the others remember 0 (his) qualities.
(His) qualities sings Ses (= Shesha-naga) with the juice of a thousand tongues, at the beginning and at the end being given to deep meditation and contemplation.6 (His) qualities sings Mahadev, the Bairagl, by whom unintermittingly deep reflection is comprehended. The poet Kalasu sings the glory of Guru Nanak, by whom the Eag-jog was performed.
VI.
The Eaj-jog was performed (by him), the fearless one dwelt in (his) heart. The whole creation is saved, taking the name (of Hari) it crosses constantly.
(His) qualities sing Sanak and the others, the first ones (of creation), Janak and the others, up to the ages.
Blessed, blessed is the Guru, blessed (his) birth, profitable 7 (and) good to the world. In hell (and) in the (heavenly) cities there is the cry of " victory,'7 by (me) the humble poet it is beautifully described.
Guru Nanak (was) delighted in the name of Hari, by him* the Eag-jog was performed.
VII.
In the Satya-yuga it was performed (by him), Bali was deceived (by him) by becoming a dwarf.9 In the Treta-yuga it was performed, (he was) called Earn of the Eaghu family. Id the Dvapara-yuga Krisan, Murari, Kans was saved10 (by him). To Ugrasen the kingdom was given, security to the devotees.
1 eTLTS5 = «fifcT^r» a Muni (traditionally the founder of the Sakhya philosophical system), who is identified with Vishnu.
2 0^0 = Sansk. ^H^, nom. prop, of a Yadava, companion of Krishna.
4 fifflBlW* a curious form (a Sanskrit imitation, anti being changed, by some mistake or other, to anthi).
6 for the sake of the rhyme = Tjfe, which in PanjabI and Sindhi signifies also " contemplation."
8 § is here Formative Sing, of 3- 8 Nanak is here described as an Avatar and identified with Vishnu-Krishna. 10 Q^ldM (lfffT^)» w*10 nas accomplished the object of existence = emancipated.
SAVAIE REFERRING TO MAH. I., VIII.-X.
In the Kali-yuga is Guru Nanak the authority, he is (also) called Angad (and) Amar.1 The kingdom of the holy Guru is immovable (and) permanent, by the primeval divine male it is ordered.
VIII.
(His) qualities sings Kavidas, the Bhagat, Jaidev (and) Trilocan. Nama, the Bhagat Kabir sing (them) always, who looked on all things as the same. The Bhagat Ben! sings (his) qualities, who easily enjoys the pleasures of his own spirit. (Who) without profound meditation on the Yoga and the knowledge of the Guru knows no other Lord.
Sukhdev,2 Parlkhat3 sing (his) qualities, the Eishi Gautama sings (his) glory.
By the poet Kalasu the fame of Guru Nanak is continually afresh spread in the world.
IX.
(His) qualities sing in the nether region the Bhagat Naga and the other serpents. Mahadeva sings (his) qualities continually, the Jogls, the ascetics, the Jangams. (His) qualities sings Yyasa, the Muni, by whom the Veda (and) the Grammar is reflected upon. Brahma utters (his) qualities, by whom the whole creation is arranged by (his) order. Brahm, (who) is filling (all) the portions of the Universe, is considered (by him) 4 as alike possessed of (all) qualities and devoid of (all) qualities.
Kalasa mutters the glory of Guru Nanak, by whom innate deep meditation was practised.
X.
(His) qualities sing the nine Naths: 5 blessed is the Guru, who is absorbed in the True one!
Mandhata 6 sings (his) qualities, who was called a universal monarch.7 (His) qualities sings the Eaja Bali, who is dwelling in the seven nether regions.
Bharthari8 utters (his) qualities, (who was) always remaining with (his).Guru (Gorakh-nath).
By Diirba,9 Parurau 10 and Angara 11 the glory of Guru Nanak is sung.
The poet Kalasu (says): the glory of Guru Nanak is naturally contained in everybody.
2 TTM^Q > so written in all the manuscripts, I have compared. But it is apparent, that (as the context shows) ^T^^^, the son of Vyasa, is meant here. See Prem Sagar, p. 4, 1. 2, below.
3 VHt¥3 = *PCVf^f> the well-known King of Hastinapur, grandson of Arjun, to whom the Prem Sagar was related.
4 No subject is mentioned, so that it is doubtful, if the subject is Brahma or Nanak.
5 •TT^Tj an epithet of a Jogi; nine chief teachers of the Jogls are enumerated, beginning with Gorakh- nath, the founder of the sect.
6 ^TTTT^T = Sansk. Tn^rrrT^* an old Raja, the father of the hero Muckund (*Tx|ch«^). See Prem 7 tioJdqi is traditionally explained as signifying ^^fcT»^, a universal monarch.
8 ddMcft (= Sansk. *Jr7?f?;), a famous JogT, said to have been a disciple of Gorakh-nath. He has apparently become a fabulous person, as Kabir and Nanak are represented as having had conversations with him. If he lived so late as that, he cannot be identified with Bhartrihari, the brother of Vikramaditya.
9 -£dy I ( = Sansk. ^ejm^)> name of a Brahman, notorious for his sudden wrath.
10 *M dd G (= Sansk. M^^c^), name of a Raja or a being belonging to the intermediate regions.
11 fjfanJT (= Sansk. ^rf^T^O' the sire of the Angiras, a kind of higher beings (called sons of the gods).
SAVAIE REFERRING TO MAH. II., I.— III.
SAVAIE EEFEEEING TO THE SECOND MAHALA. * (PANEGYKIC OF ANGAD.) Om! By the favour of the true Guru! (BY THE BHATT KALASAHAE). I.
Blessed he that divine male, the creator, the maker of the primary elements, who is powerful to create!
Blessed he the true Guru Nanak, who has put his hand on thy head! When 1 naturally he put (his) hand on (thy) head, Nectar rained in streams; 2 among the hody of the gods and the Munis (thy) fragrance 3 is manifest.* Death, the hateful fellow, is killed, having roared.
The running mind is checked, the five beings0 are kept in one house, having been pacified.6 The world is overcome by the medium of the Guru, in harmony7 play the chess-mates, the vehicle8 sunk in deep contemplation holds fast meditation on the Formless one.
Kalasahar utters (his) praise; in the seven continents Lahana is the Guru of the world, having touched Murari.9 II.
Whose sight is a stream of nectar, (that) takes away the sins, darkness and ignorance depart by his sight.
Those who receive the nectar-Sabd, the hard, difficult work, those men are brought across the world of individual existence without difficulty.10 Eemembering (the name) in the society of the pious they are wakeful, having become humble11 (they are) always in the highest love.
Kalasahar utters (his) praise; in the seven continents Lahana is the Guru of the world, having touched Murari.
III.
By thee the name has been established.
The expanse of (thy) renown12 is spotless, (thou art) the support of the ascetics, the perfect (Jogis), the good men (and) of the creatures.
1 3 (shortened from a* the time when. * j^f% (Sindhi ^f^f, a flood), stream.
3 "EttvlH s.f. smell, fragrance (from the Persian ^j).
4 *HJH-Hc\|, v.n. to be sounded, to be noised about, to be publicly known (from the Persian jlil sound; cf. the Marathi: ^TOT^f)- 6 T^irlcNI j the same as *TH*J£^T> to come to an understanding, to be pacified. Compare the Marathi 7 *W5=Sansk. ^TTfa.
8 <J^T nere apparently used for the mind.
9 Le. Guru Nanak, who is already represented by these Bhatts as an incarnation of Vishnu.
10 fAd^TcTi a new formation, without trouble or difficulty.
31 f2§H<ft^5> taken as one word = the Sansk. "wf^HrT, a easily being interchanged with i in Hindu!. 12 tJTH = fame, renown.
88 SAVAIE REFERRING TO MAH. II., IV.-VI.
Thou (art) indeed the Avatar of Raja Janak, (thy) word is nectar to the world, thou remainest reflecting (in) the world, (like) the lotus (in) the water.1 (Thou art) the Kalpa-tree 3 destroying sickness, removing the calamity of tlie world, to thyself there is one continual threefold 3 meditation.
Kalasahar utters (thy) praise, in the seven continents Lahana is the Guru of the world, having touched Murari.
IY.
Thou hast indeed received honour from his Highness,4 (by thee) the authoritative Guru was served, by whom, having subdued the great serpent,6 deep abstract meditation was made.
(Thy) sight is equal to that of Hari, Hari, (thy) knowledge is comprehensive of the Supreme Spirit, (thou art) knowing the state of him, who is without parts, (thou art) the authoritative Guru.
"Whose (thy) sight is, (his) place is immovable, spotless is the place of (his) intellect, he puts on the armour6 of virtue (and) destroys the Sakti (= Maya).
Kalasahar utters (thy) praise, in the seven continents Lahana is the Guru of the world, having touched Murari.
V.
(Thy) sight is removing the darkness of the earth, burning sins, destroying vice. (Thy) word is a powerful hero, annihilating lust and wrath. Subduing greediness and infatuation, preserving those who solicit (thy) asylum. Aeeumulating love to the Supreme Spirit, nectar- speaking in a beautiful way.7 0 true Guru, beautiful is the Tilak of the true Guru, who clings to the true (Guru), he crosses over. The Guru is wandering about in the world having the limbs of a lion,8 Lahana performs the Bag-jog.
(BY THE BHATT KALU.) VI.
Thou remainest always in meditation on the undivided one, (thy) senses thou makest move y accord- ing to (thy) wish.