Her lamp is lighted by the word (of the Guru), her necklace on her breast is the name of Earn.
(6). She is beautiful amongst women, on whose forehead is the jewel of love. Her beauty and wisdom is charming by the infinite love of the True one.
Without her beloved she knows no man, on account of her love and affection to the true Guru.
(7). 0 thou, who hast fallen asleep in the dark night, how will the night be passed without thy friend? (Thy) bosom burns, (thy) body is set on fire, (thy) heart, 0 woman, is consumed by fire!
When the woman is not enjoyed by the husband, her youth passes to no purpose.
(8). On the bed (is) the husbaud, the wife has fallen asleep (and) obtains (therefore) no understanding. I have fallen asleep, my beloved is waking, to whom shall I go and ask?
She who is united (with her Lord) by the true Guru, abides in fear; love, 0 JNanak! is her companion.
Sin Rag; mahala I.
in.
(1). Thou thyself art the qualities, thou thyself recitest (them), thou thyself having heard (them) reflectest.
Thou thyself art the jewel, thou (thyself) examinest (it), thou thyself art its infinite price. Thou art true honour and greatness, thou thyself art bestowing (it).
Pause.
0 Hari, thou art the creator! As it pleases thee, so keep me! May thy name, 0 Hari, be obtained as rule of conduct!
(2). Thou thyself art the pure diamond, thou thyself are the majfith3 colour. Thou thyself art the bright pearl, thou thyself art the mediator of the devotees.
By the word of the Guru (thou art) praising (thyself), in every body (thou art) visible and invisible.
(3). Thou thyself art the ocean and the boat, thou thyself art the near and further shore (of it).4 Thou knowest the true way, by means of the word (of the Guru) thou art ferrying over (the water of existence).
1 ^ V7>; amount (of weight), T[K, amount of wealth.
2 <*i<Z\ ^WT^ the tenth gate, said to be in the crown of the head (the so-called sT^t^T* the aperture of Brahma). The Jogis pretend to keep the breath fast in the tenth gate and to drink thus the nectar of immortality, by union with Brahm, which is brought about there.
^ 3 WfitS, s.f. the root of a vine, from which a genuine red colour is extracted (WtTT, coloured with majith, genuine red, in contradistinction to TTvTT, ungenuine red).
4 VT3 nmn? =» Sansk. TTTTTVTT (=MKMI0. the near and further bauk or shore.
SIfil HAG, MAH. I., ASTPAD. IV.
77 The fear of the fearless1 is known, without the Guru there is darkness.
(4). Thou, 0 creator, art seen as firm, all the other (creatures) come and go. Thou alone art pure, the other (creatures) are bound and fall into dullness.
Those who are preserved by the (furu, are saved, who fix their meditation on the True one.
(5). Hari is known from the word (of the Guru) by him, who is attached to the true discourse of the Guru. To his body dirt does not stick, who has a habitation in the house of the True one.
If he bestow a favourable look, the True one is obtained, without the name what can he do?
(6). Those, who have known the True one, are happy in the four ages.
Having extinguished the thirst of egotism, they put firmly the True one in their breast. (Ey them) the gain of the One name is obtained in the world having made the Guru the object of their reflection.
(7). (Ey whom) true goods are laden, he has always gain, true is his stock. In the true court he will sit, whose devotion and supplication is true.
With honour his account will be settled, the name of Ram is making (him) manifest.
(8). He ( = Hari) is called higher than high, he cannot be seen by any one. "Where I see, there art thou alone, by the true Guru thou art shown. (Thy) all-pervading light is easily known by Nanak.
Sirl Rag; mahala I. IV.
(1). The fish did not know the net, the saltish pond is bottomless. Why did the very clever and beautiful (fish) confide (in it)?2 On account of its (own) action it was caught, death does not recede from its head.
Pause.
0 brother, know thus death (impending) on thy (own) head! As the fish, so man falls unawares into the net.
(2). The whole world is fettered by death, without the Guru death does not recede (from them). Those who are attached to the True one, are saved having abandoned the anomalous state of duality.
1 am a sacrifice for those, who are true (= accepted as true) at the true gate.
(3). Like a hawk is the birds' net in the hand of the huntsman.
Those who are preserved by the Guru, are rescued, the others are caught with the bait. Without the name they are picked out and thrown down, no one is a companion with them (at the time of death).
(4). Truer than true he is called, true is the place of the True one. Ey whom the True one is minded, in their heart is true meditation.
Those disciples are known as pure in heart and face, who have divine knowledge.
(5). Offer before the true Guru the prayer: join to me the friend!
The sweetheart being met with, happiness is obtained, the messengers of Yama have died having eaten poison.
If I abide within the name, the name comes and dwells in (my) heart.
1 "feiijfcPHT 33 > the fear of the fearless; the sense of the words is: the fear of those, who do not fear thee, is known. Though they are apparently fearless, they are at the end afraid: for without the Guru and his word all is darkness. But fZJljfcWT 33" might also be translated by: thou art known as fearless (Nanak using such compounds as: c?75T, free fr°m parts), "fosTfcTW standing for f^Sdl = lAoJd- 3 Le. in the net; why did it confidently go into the net?
78 SIR! RAG, MAH. I., ASTPAD. V.
(6). Without the Guru there is darkness, without the word (initiatory mantr) (one) does not obtain understanding.
By the instruction of the Guru light is made, if (one) continually meditate on the True one. There death does not enter, light is absorbed in the luminous (Supreme Being).
(7). Thou art the sweetheart, thou art wise, thou thyself art uniting (men with thyself). By the word (of the Guru) thou art praised, who hast no end nor limit.
There death does not arrive, where the boundless word of the Guru is.
(8). By (his) order all are produced, by (his) order they do their work.
By his order they are in the power of death, by his order they are absorbed in the True one. 0 Nanak! what is pleasing to him, that is done, nothing is in the power of these creatures.
Siri Rag; maJiala I. Y.
(1). He who is of an impure body, is of an impure heart, his tongue (also) becomes impure. He who is of a false mouth, speaks falsehood, how shall he become pure?
Without the word (of the Guru) (his) heart is not cleansed,1 from the true one truth is 'obtained.
Pause.
0 fair lady! what comfort has she, who is destitute of virtues?
Joined with thy beloved thou wilt enjoy pleasure, happiness is in the love to the true word (of the Guru).
(2). If the beloved (husband) goes abroad, the woman, separated from her husband, is in grief. As a fish in little water makes pitiful moaning.2 If it is pleasing to the beloved, comfort is obtained (by her), when he himself bestows a favourable look.
(3). I will praise my own beloved with my friends and companions.
By the beauty of (his) body my heart is enchanted, having seen (him) I am imbued with love. Being adorned with the word (of the Guru) (I am) beautiful, (my) beloved enjoys (me) with favour.
(4). A fascinating woman is of no use, if false and vicious.
She has no eomfort in her father's nor in her father-iu-law's house, 3he burns in a false passion. Her coming and going is annoyance, she is forgotten and abandoned by her husband.
(5). The wife of the beloved is bright (happy), she, who is abandoned, what relish has she? She is of no use to the beloved (husband), who speaks a great deal of nonsense.
At the gate and house she is not admitted, who has abandoned herself to another pleasure.
(6). The Pandit reads books, (but) does not understand the subjeet under consideration. He gives instructions to others — (on his part) a money business.
In a false story the world wanders about, to remain in the word (of the Guru) is the best.
(7). Many Pandits and astrologers reflect on the Yedas.
In discussion and opposition, in praise and diseussion is (their) eoming and going.
Without tbe Guru (their) destiny will not be loosened, they tell, hear and deliver explanations.
(8). All are called virtuous, I have no virtue whatever.
Hari is the bridegroom of the woman that is pleasing (to him), to me that Lord pleases. 0 Nanak! if by the word (of the Guru) union is effected, there is no more separation.
words are inverted and must thus be placed to get any sense out of them: fEITJ TO *H3 7> *ffaft*^- *H3 or nfflf =^7^' heart, mind. Another reading is: ft^ Wtt, yery likely instead of: fz[7i But the text is apparently corrupt here.
SIRI RAG, MAH. I., ASTPAD. VI. VII.
79 Siri Rag; maJiald I, VI.
(1). If silent repetition (of the TSedas, etc.), austerity and abstinence be practised, if at a Tlrtha (one's) residence be made.
Eeligious merit, alms, good actions, what are they to him without the True one? "What he sows, that he will reap, without virtue birth is destruction.
Pause.
0 fair lady, the slave of virtue obtains comfort!
She is perfect who, having abandoned vice, is absorbed by the instruction of the Guru.
(2). Without a trading-stock the trafficker looks about in the four corners (of the earth).
He does not comprehend his own capital stock, that the thing remains in his (own) household.1 "Without goods his pain is very great, the false (world) is ruined by falsehood.
(3). Who tries the jewel (of the name) reflecting (upon it), his gain is day and night new.2 He obtains the thing in his own house, he goes having accomplished his business.
Make traffic with the traffickers, 0 disciple, reflecting on Brahm!
(4). He (Brahm) is obtained in the society of the saints, if he, who is uniting, unite (the disciple with himself).
Within whom the boundless light (of Brahm) is, he, being united, is not separated (again from him). He remains in the true seat of the True one, (who has) love and affection to the True one.
(5). By whom their own self is known, (they have) in their (own) house,3 in their own palace, the. palace (of Hari).
The True one falls into the lap of those who are in love with the True one.
That Lord, who is true and of a true name, is known as (being present) in the three worlds.
(6). That woman is quite happy, who has known that her beloved is with her. The woman is called to the palace, (where) she enjoys (her) beloved with pleasure.
She is a true and good-favoured woman, who is fascinated by the beloved with his qualities.
(7). Wandering about, wandering about I ascend a sand-hill, having ascended a sand-hill I go to a mountain.
Though I wander about in the forest, I do not get understanding without the Guru. If I wander about, having strayed from the name, again and again I shall come and go.
(8). Go and ask the travellers, who, having become servants (of God), have departed. (If) they know their own king, they are not repulsed at the gate of the palace.
0 Nanak! the One is contained (everywhere), there is no other.
Siri Rag; mahala I. VII.
(1). From the Guru the Pure one is known, whose body is pure.
In whose heart the Pure and True one dwells, he knows the sweet friend.4 Easily6 abundant comfort (accrues) to him, the arrow of Tama does not touch him.
1 The sense is: he does not know that the Supreme is within him.
2 i.e. He has a new gain day and nig^t.
3 "UfcT is here = body; in their own house = within themselves.
4 JJraVtB1 instead of *Hf!tfira> the sweet friend (Sansk. ^rfirfTR), the final short syllable being lengthened for the sake of the rhyme. The explanation of the Sikh Granthis, that IHlPjfa means the pain of the heart9 gives no sense and does not suit the context.
5 M\}t\ % may also be translated: from the innate (Hari); see Astp. xxiii., note.
80 SIR! RAG, MAH. I., ASTPAD. VIII.
Pause.
0 brother, (on him) is no filth, who hathes in pure water.
Thou (0 Hari) alone (art) pure, all the other (creation) is defiled with filth.
(2). The palace of Hari has been made beautiful by the creator.1 The light of the lamp of the sun and moon is incomparable, in the three worlds is boundless light. In the shop, the city, the fort, the cells, is the trade and traffic of the True one.
(3). The collyrium of divine knowledge breaks the fear (of him) (who) sees the light of him, who is without collyrium (i.e. of the Supreme).2 The hidden and manifest (things), all are known (by him), who keeps his mind steady.
If such a true Guru (who keeps his mind steady, etc.) be met with, he easily unites (with the Supreme).
(4). A scratch is made with the touchstone, he carefully examines the good ones. The counterfeited do not obtain a place, the genuine ones he puts into the treasury. Remove hope and anxiety! thus (thy) filth will be absorbed.
(5). Every one desires comfort, no one desires pain.
Comfort (has) abundant pain (following), (but) the fleshly-minded one (has) no understanding (of this). If comfort and pain be considered as the same, comfort is obtained from the secret of the word (of the Guru).
(6). If the Veda be read with a loud voice, the speech of Brahm (and) Vyasa: The Munis, worshippers and devotees are imbued with love to the name, the vessel of virtues.3 Those, who are in love with the True one, have overcome; I shall always be a sacrifice for them.
(7). In the four periods (of the world) those are dirty and rilled with filth, in whose mouth is not the name.
The face of those, who are destitute of devotion and love (to the name), is black, they lose their honour. Those, who have forgotten the name, weep being ruined by vice.
(8). By searching and searching he is found, he meets with him who fears him and unites (him with himself).
He dwells in the house (=body) of him who knows his own self, the thirst of (his) egotism ceases (then).
0 Nanak! those are pure and bright, who are in love with the name of Hari.
Siri Rag; mahalci I. VIII.
(1). Hear, 0 misled and foolish heart, cling to the feet of the Guru!
Silently recite and meditate on the name of Hari! Yama is (then) afraid and pain flees.
Great is the pain of the ill-favoured woman, how shall her happy state (of wifehood) remain firm?
Pause.
0 brother! I have no other place!
My wealth is the treasure of the name, I sacrifice myself for the Guru, by whom it is given.
(2). (By means of) the instruction of the Guru honour is (obtained), praise be to him! in his society is union (with God).
1 ^rfj W[ the palace of Hari is the Universe, which is illuminated by the lamp of the sun and moon. ^ TJTZ, shop = heart; \r^, city = body; 3f^, fort = the crown of the head containing the tenth gate (■C*1<cl ^*HTcT) J <*difl> the seventy-two cells or compartments of the human body.
2 fo<3-HA; God is without collyrium, i.e. without any spot or darkness. ^Tfe, s.f. light, splendour.
3 3T*f may here also be translated by: and its qualities.
SIRI RAG, MAH. I., ASTPAD. IX.
81 Without Mm I do not live twenty-five minutes, without the name I die.
May by me, the blind one, the name be not forgotten! if I remain steady (in it), I shall go to the house (of Hari). ^ (3). That disciple (finds) no place (in Hari's palace), whose Guru is blind.
Without the true Guru the name is not obtained, without the name what relish is there? He comes and goes repenting, (he is) like a crow in an empty house.
(4). Without the name there is pain in the body, like a wall made of soil impregnated with saltpetre (it crumbles down).
As long as the True one is not in the mind, so long the palace (of Hari) is not obtained. By him the house (of Hari) is obtained, who is imbued with the word (of the Guru), he is con- tinually in the state of emancipation from individual existence.
(5). I ask my own Guru, having asked the Guru I do the work (enjoined by him).
If I praise (Hari) by means of the word (of the Guru), he dwells in (my) heart, the pain of egotism (or individual existence) is consumed.
Union (with the Supreme) is naturally effected, the true (disciple) has union with the True one.
(6). Those who are imbued with the word (of the Guru) are pure, having abandoned lust, wrath and conceit.
They praise always, always the name, they keep Hari in their breast.
How should he be forgotten from the heart, who is the support of all creatures?
(7). He who dies by means of the word (of the Guru), has (really) died, he will not die again another - time.
From the word (of the Guru) Hari is obtained (by him), who has love to the name. Without the word the world strays about, it dies and is born again and again.
(8). Every one praises his own self, a high-flown (speech)1 is made (in self-commendation). Without the Guru one's own self is not known, what is done by speaking and hearing?2 0 ITanak! if by means of the word (=instruction of the Guru) (one's own self) be known, then no one will practise deceit.
Siri Bag; mahala I. IX.
(1). If, without (having) the beloved (husband), the woman be adorned, her youth is useless and wretched.
She does not enjoy in comfort her bed, without the beloved her ornament is useless. The ill-fated woman has much pain, the Lord of the bed is not in the house.3 Pause.
0 heart, mutter the name of Earn, then comfort will arise!
Without the Guru the love (of the husband) is not obtained, by the word (of the Guru) it accrues and pleasure springs up.
(2). By the service of the Guru comfort is obtained; if Hari be the bridegroom, there is easily decoration.
The beloved enjoys the bed of the true (woman), whose love and affection is deep.
1 ^sTO" <j5<Tt J supply: or TJJ3> a higher than high (word or speech) is made.
2 f«WT ^jfff 5 the sense of tnese wor^s is: wllat is tbe IT00*1 °f saying1 that ne lias known his own self, or of hearing that such a one has known his own self?
3 This simile is used by Nanak all through the Granth ad nauseam.
11 82 SIRI RAG, MAH. I., ASTPAD. X.
She is recognized as a disciple, who is united (with Hari) by the Guru (on account of her) virtuous conduct.1 (3). Meet with (thy) true husband, 0 fascinating woman, charmed by (thy) beloved enjoy thyself! Heart and body is delighted in the True one, whose value cannot be told.
(If) Hari (be thy) husband, (thou art) a favoured woman in the house; he is pure, of a true name.
(4). If in the mind the mind die, then the woman will enjoy the beloved. A necklace of pearls in one thread is joined together on her neck.3 In the assembly of the saints comfort springs up, the name is the support of the (female) disciple.
(5). In a moment (man) is born, in a moment he is consumed, in a moment he comes, in a moment he goes.
If he know the word (of the Guru, i.e. the name) and remain (in it), death will not persecute him. The unequalled Lord cannot be compared (with any thing), from a story (that is told) he cannot he obtained.
(6). The traders and traffickers are come, having written down their wages. If they do the work of the True one, profit accrues to them by his favour.
Tbe true trading-stock is obtained from the Guru, he has not a bit of covetousness.
(7). The disciple he will weigh accurately, true is his balance and weight. Hope and desire is charming (him), by the Guru it is stopped, true is (his) word. He himself will weigh accurately, full is the weight of the Perfect.
(8). By the telling of legends (final) emancipation is not obtained, nor by reading loads of books. Purity of the body is not obtained without devotion and love to Hari.
0 Nanak! him, by whom the name is not forgotten, the Guru, the creator, unites (with himself).
Siri Rag; vnahala I. X.
(1). If the true, perfect Guru be met with, the jewel of reflection is obtained. If the heart be given to one's own Guru, the love of all is obtained.
The boon of final emancipation is obtained, that is blotting out vices.
Pause.
0 brother, without the Guru divine knowledge is not acquired! Go and ask one of the Brahmas, Naradas and Ved-Vyasas! 3 (2). He, who is known by application to divine knowledge and meditation, is called inexpressible. (If) a tree is fruitful and green, its shade becomes large.
Kubies, jewels, gems, are in the store-room of the Guru.
(3). From the store-room of the Guru is obtained the love to the pure name. The true,, boundless stock of goods is collected by a full destiny.
He is a giver of comfort, a remover of pain, the true Guru is destroying the demons.
1 (McM3lcr==3T<$ *HUTcJ> virtuous conduct. The case or grammatical connexion is utterly neglected by Nanak, and the translation can only be made according to conjecture.
2 As a sign of her 4HO |<J( > or happy state of wifehood.
6 tbe son of Brahma, and one of the ten original Rishis. He delighted in exciting quarrels (hence Ald< = an embroiler). He is said to be the inventor of the Vina or lyre, of a code of laws, and of the Naradlya Purana. fgnfR = the supposed compiler of the Vedas. Twenty-eight Vyasas are mentioned, who are incarnations of Narayana (or Brahma), and descend to earth from time to time to promulgate the Vedas.
SIRI RAG, MAH. I., ASTPAD. XI.
83 (4). The water of existence is difficult and terrible, there is no shore nor limit of it. There is no boat nor buoy, nor is there a pole (to work the boat with) or a boatsman for it. There is a boat (consisting) of the^fear of the true Guru, by a favourable look he ferries across.
(5). If but a little (only) the beloved be forgotten, pain sets in and happiness departs. May the tongue be burned with firebrands, that does not mutter the delightful name! "When (his) body is destroyed, his pain is very great, when Tama seizes (him), he repents.
(6). Saying "mine, mine/' they are gone, body, wealth, wife, is not with (them). , "Without the name wealth is useless, he 1 is gone astray on the road.
The true Lord is served by the disciple, (whose) story (description) is inexpressible.
(7), He (=man) comes (into the world), having gone, he is caused to wander about (in transmigra- tion), his lot having fallen he follows his occupation.3 How shall that, which is written before, be blotted out? the destiny is written after the pleasure (of the Supreme).
Without the name of Hari there is no (final) emancipation, by the instruction of the Guru he finds union (with the Supreme).
(8). Without him I have nobody, whose my soul and life is.
May egotism and selfishness be consumed, may covetousness and conceit be burnt! 0 Mnak! if the word of (the Guru) be reflected upon, the abode of virtues (or of all qualities = the Supreme) is obtained.
Siri Rag; makald I. XI.
(1). 0 my heart, entertain such a love with Hari, as the lotuses with the water! Though they be knocked down by the waves, yet they expand in love. Having received their life in the water, they must die without water.
Pause.
0 my heart, how wilt thou be released without love (to Hari)?
He who is contained within the disciple, bestows on him a storehouse (full) of devotion.
(2). 0 my heart, entertain such a love with Hari, as the fish with the water! As it is very great, so is its joy great, in its mind and body is tranquillity. "Without water it does not live twenty-four minutes, it considers the Lord very dear.
(3). 0 my heart, entertain such a love with Hari, as the Chatrik3 with the cloud! The tanks are full, the deserts are green, not a drop (more) falls, what is that?
What accrues by destiny, that is obtained, he gives to him, on whose head the destiny has fallen.
(4), 0 my heart, entertain such a love with Hari, as the water has with milk!
1 We should expect here "they," but the change from either number to the other is very frequent, as it may suit the rhyme.
2 VfStt)" fojdfe 5WfEj an expression which is frequently met with in the Granth, but which the Sikhs are no longer able to explain. vfg?^ is the Formative (here Locative) of \rflFHT> fallen> used abso- lutely: after having fallen (TjfrTft), i.e. his lot (Qd^). In the Granth it is a frequent expression: ftt3 XrfsjnfT, the lot has fallen = to reap one's (evil) deserts. It may therefore be translated: after having met with his deserts, after being punished, he (being born again in human shape) does his avocation (assigned to him by the caste, in which lie is born). Qdfo is also the Locative of fadS, ™- destiny, the whole con- struction being used in the sense of the Latin Ablative absolute.
3 rilfctW (Sansk. ^rRi), the Cuculus melano-lucus. It is said, that he only drinks from clouds and that he is therefore always eagerly expectant of rain.
8i SIEI RAG, MAH. I., ASTPAD. XII.
It endures itself the boiling, but does not allow the milk to be consumed.
He ( = Hari) himself having united the separated (from him), gives (them) true greatness.
(5). 0 my heart, entertain such a love with Hari, as the ChakvT1 with the sun! Not a moment she falls into sleep, she thinks that the far (sun) is present.
The fleshly-minded does not get any understanding, the disciple (considers him as) always (being) in (his) presence.
(6). The fleshly-minded make calculation, (but) what the creator does, that comes to pass. His value is not obtained, though every one search (for it).
(If) by the instruction of the Guru it be given, then it is obtained; be who meets with the True one, finds comfort.
(7). True love does not break, if that true Guru falls in (with the disciple).
If the blessing of divine knowledge be obtained, the knowledge of the three worlds accrues (thereby). The pure name is not forgotten, if he take (=repeat) the qualities (of Hari).
(8). Having played those little birds are gone, which are picking up food on the surface of the tank. In twenty-four (or) in forty-eight minutes one must go; the play (lasts) to-day (or) to-morrow. Whom thou unitest (with thyself), he is united, having gone he treads on the true arena.2 (9). Without the Guru love (to God) does not spring up, the filth of egotism does not go off.
By whom bis own self is known as the " So ham," 3 he believes in the secret of the word (of the Guru). If by the disciple his own self be known, what else shall he do or cause to be done?
(10). What of those, who have been united, shall be united? he (Hari) believes4 in (them, who) are united by the word (of the Guru).
The fleshly-minded one gets no understanding, being separated (from the Supreme) he is struck in the face.
0 Nanak! there is only One palace (of Hari), there is no other place.
Siri Rag; mahala I. XII.
(1). The self-willed (ungodly) woman goes astray and is led astray, having gone astray she finds no place (of rest).
Without the Guru no one points out (the way), blind she comes and goes. The blessing of divine knowledge is lost (by her), deceived and ruined she goes.
Pause, 0 father, the Maya deludes into error!
The ill-fated woman, deluded by error, is not taken to the bosom of the beloved.
(2). Erring she wanders about in foreign countries, deluded she goes and abandons her house, Erring she ascends a mountain and a sand-hill, in error she agitates her mind.
1 ^<*<qT| (Sansk. ^THRU the Brabmani goose or duck. It is said, that the male and female bird separate at night-fall and are anxiously expecting the re-appearance of the sun to be reunited. They are therefore said to be in love with the sun.
a ftflf (SIndhi), a level piece of ground, on which sports are made; flf^ ^*5^T, to tread on the arena, to sporty The play down here is transitory, the true play will come hereafter, when united to the Supreme.
3 *TiJ (=:*?f*f*t)> literally: he is I, absolute identification of the individual existence with the Supreme. The Absolute becomes conscious only in the human spirit. The tenor of the instruction of the Guru is here perfectly lucid, and Sikbism is in no way differing from the common Hindu pantheism.
4 ftft V^nrrfff: these words are, as usual, only a hint, by themselves they are quite unintel- ligible. They should be thus constructed: ^ fjfe f^j ^rfg y^fonffe, who are united by means of the word of the Guru, in them he (Hari) confides, places his full trust in them.
SIRI RAG, MAH. I., ASTPAD. XIII.
85 How shall she, who is separated (from the Supreme) from the beginning, be united? ruined by pride she will lament.
(3). Those separated ones the Guigi will unite, who have their joy in Hari and love the name. Those have easily true great splendour, who rely for support on the qualities and the name of Hari. As it pleases thee, so keep me, without thee what Lord have I?
(4). By reading and reading letters one is led astray, in (faqlr-) dresses there is much pride. What does he, who has bathed at a Tirtha, (if) in (his) heart be the filth of conceit? Without the Guru, by whom shall the heart, the King and Sultan, be admonished?
(5). (If) the boon of love (to Hari) be obtained, the disciple will reflect on truth.
That woman has parted with her own self, (whose) ornament is in the word of the Guru. In her (own) house that beloved is obtained by infinite love to the Guru.
(6). By the service of the Guru the heart becomes pure and happy, In (whose) heart the word of the Guru is settled, she removes from within egotism. When the boon of the name is obtained, there is always (new) profit acquired in the heart.
(7). If it accrue by destiny, then it (the name) is obtained, by thyself it cannot be taken. Cling always to the feet of the Guru, remove from within thy own self!
The True one falls into the lap of those who are in love with the True one.
(8). Every one is subject to error, unerring is the Guru, the creator.
By the teaching of the Guru the mind is instructed, love (to Hari) springs up in it. (By whom) the name is not forgotten, (him) the inexhaustible word (of the Guru) unites (with the Supreme).