Siri R&g; mahala I. XIII.
(1). The thirst after the Maya (illusive world) is deluding (men), sons, relations, house and wife. By wealth and youth the world is deceived, by greediness, covetousness and selfishness.
In consequence of the deceit of spiritual darkness I have died, this prevails in the world.
Pause.
0 my beloved, I have none other without thee 1 Without thee none other is pleasing to me, (if) thou art pleasing (to any one), happiness is obtained.
(2). The name I will praise with pleasure, from the word of the Guru contentment (is obtained). What is seen, that will go off, false is the infatuation (of the world), do not look (at it)!
The travelling caravan has come, (but) behold, it is continually going along.
(3). Many tell a story, (but) without the Guru understanding (of truth) is not found.
If the greatness of the name accrue (to any one), he is steeped in the True one and obtains honour. Those who please thee, are good, there is no false nor genuine one (by himself).
(4). In the asylum of the Guru final emancipation is obtained; the trading-stock of the fleshly- minded is false.
The eight metals1 of a king, (which) are malleated (into money), are inscribed with a word. He himself is the examiner who tries them; the right ones are put into the treasury.
(5). Thy value does not become known, all has been seen by me and carefully examined.3 By telling it does not come to hand; he who abides in the True one, obtains honour.
According to the instruction of the Guru Thou art to be praised, another value (of thine) cannot be told.
1 The eight metals are: gold, silver, copper, tin, lead, brass, iron, steel.
3 iflj fd £\ ^rf°T <eTTTfff- <eTTTfS> having struck and sounded. This refers to the habit of striking on earthenware and sounding it (before buying it), to see if it be sound = to examine carefully.
86 SIRI RAG j MAIL I., ASTPAD. XIV.
(6). In which body the name is not approved of, in that body is the contention of egotism. "Without the Guru divine knowledge is not obtained, the enjoyment of the visible world is duality. Without (praising) the qualities (of Hari) it is of no use, the relish of the Maya is insipid.
(7). In hope they are born, in hope they enjoy the pleasures (of this life). Bound in hope they are marched off, ruined (robbed) they are struck in the face.
He who is bound by vice, is beaten, who follows the instruction of the Guru, is saved by the name.
(8). Thou alone art in all places, as it pleases thee, so keep me!
In (whose) heart the True one dwells by means of the instruction of the Guru, he has a good name, honour and reputation.
By whom the disease of egotism (individuality) is removed by means of the true word (of the Guru), he perceives the True one.
(9). In the sky and in the nether region, in the three worlds thou art present.
Thou thyself art the devotee and the object of his love, thou thyself art united (with him) and unitest him (with thyself).
May the name not be forgotten by Mnak! as it pleases thee, so thou fillest (all places).
Siri Rag; mahala I. XIV.
(1). By the name of Bam my heart is perforated, what other reflection shall I make?
By attention to the word (of the Guru) comfort arises, love to the Lord is the pith of happiness. As it pleases thee, so keep me! the name of Hari is my support.
Pau&e.
0 my heart, true is the will of the Lord!
Meditate on him who has created and adorned body and soul!
(2). (If my) body be thrown into the fire as an offering, having cut it (to pieces of) one rati and weighed it.
If I make body and soul the fuel, daily burning (them) in the fire.
It does not come up to the name of Hari, though I perform lakhs of crores of works.
(3). (If my) body be cut into halves, having ordered the saw1 to be placed upon my head.
(If my) body be melted in the Himalaya (snow-mountain), yet the disease will not leave my mind. It does not come up to the name of Hari; every (place) I have seen and carefully examined.
(4). Though I give (in charity) castles of gold and present many excellent horses and elephants. (Though) I give land and many cows, yet (there is) pride and conceit within (me).
By the name of Bam my heart is pierced,2 the Guru has given (me) the true gift.
(5). Many are the opinions of the mind, many the reflections on the Veda. Many are the fetters of the soul, (but) the disciple has the gate of salvation. On the side of truth is every one, (but) above it is good conduct.3 (6). Every one is called high, none is seen low.
One reason (leading thought) is in the created vessel (=man), One light is in the three worlds.
1 <*d<S3 (Sansk. cfi^if^), a kind of large saw, but without teeth, as formerly suspended at Benares, by which the body was cut into two halves (lengthwise).
2 The sense of tjnoi, to pierce, is: to have a lively, never intermitting remembrance of a thing, to have a constant pricking.
3 The sense of these words is: every one wants to know truth, but a good religious conduct is better than this research after truth.
sir! rag, mah. I., ASTPAD. XV.
87 If it accrue by destiny, then the True one is obtained, the original gift none erases.
(7). (If) a holy man meet with holy men, contentment dwells (in him) on account of his love to the Guru. ^ If the inexpressible tale be reflected upon, he is absorbed in the true Guru.
Having drunk nectar he is contented, dressed (in a dress of honour) he will go to the court (of Hari).
(8). In every body sounds the kingurl1 daily by the natural property of the word. Some rare one gets understanding, (but) the disciple informs his heart.
0 Nanak! by whom the word is not forgotten, he is rescued (from material existence), having per- formed the word (of the Guru).
Siri Bag; maJiald I. XV.
(1). Painted and white is the aspect of the mansions, beautiful are the doors. According to the pleasure of the heart they were erected, in second love and affection.2 If the inside is empty and without love (of God), the body tumbles down (and becomes) a heap of ashes.
Pause.
0 brother, (thy) body and property will not go with thee (after death).
The name of Earn is a pure property, the Guru bestows that Lord as a present.
(2). The name of Earn is a pure property, which the Giver gives.
In the future world no question will be asked from him, whose companion the Guru, the creator is. (If) he himself release, emancipation is obtained, he himself is bestowing the gift.
(3). The fleshly-minded one considers his own daughters and sons as a chance. Having seen women, he is delighted, (but) the joy he has, is grief.
The disciple enjoys, by the delightful word (of the Guru), day and night the juice of Hari.
(4). (His) reason goes (if) his wealth is going, the worshipper of the Sakti is continually wandering about.3 Seeking it outside one is ruined, the thing is in the house, in one's own place.
The fleshly-minded one is robbed by egotism, into the disciple's lap (the thing) falls.
(5). 0 thou vicious worshipper of the Sakti, know thy own origin!
The body (consists) of blood and semen, near the fire4 life (is infused into it).
The body is in the power of the breath, on the forehead is the sign of the True one.5 (6). Long life is desired (by every one), no one wishes to die.
The life of that disciple is called happiness, in whom that (Hari) is indwelling.
Upon what does he, who is void of the name, count, who has not the sight of Hari, the Guru?
(7). As one is led astray by night in a dream, as long as sleep lasts.
So are the creatures in the power of the female snake,** within them is the duality of egotism {i.e. individuality).
If instruction by the Guru is given, it is reflected, that this world is (but) a dream (has no real existence).
1 A sort of a lute, containing only two wires.
2 Or: in love and affection for duality.
4 The fire is the fire of the womb.
5 ^TI^ = 'RJ 577 T^TT^ the sign of the True one is on the forehead written already in the womb; i.e. man's destiny is allotted to him 'already in the womb.
6 The TTBVfe is identical with the Maya.
88 SIM RAG-, MAH. L, ASTPAD. XVI.
(8). Eire dies if water be poured (upon it), as a child by the milk of the mother (is satiated). Without water no lotus is produced, without water the fish dies.
0 JSanak! if the disciple obtains the juice of Hari, he lives and sings the qualities (-praises) of Hari.
Siri Rag; maJiald I. XVI.
(1). Having seen a terrible mountain in my father's house I became afraid. High and difficult is the mountain, there is no staircase (leading up) to it.1 By the disciple he (i.e. Hari) is known (as being) within; being united (with Hari) by the Guru, I am saved (i.e. I have crossed).
Pause.
0 brother, the difficult water of existence frightens (me).
(If) the perfect and true Guru fall in with one, being friendly disposed (to him),2 the Guru brings him across (hy) the name of Hari.
(2). Though I make preparations for departure (and) know, that I am going. Who has come will depart (again), immortal is that Guru, the creator.
Yet (I am) praising the True one, (I have) love to the True one.3 (3). Beautiful mansions and palaces, thousands of solidly-built forts. Elephants, horses, saddles, armies in boundless lakhs: Are gone with no one; wearing away they have died being sapless (unsolid).
(4). If gold and silver be collected, wealth is a net of anxieties.
If one cry out for justice (or help) in the whole world, without the name death is upon his head. When the body falls down, the soul will sport,4 what will be the state of the evil-doer?
(5). Having seen his sons and wives the Lord of the bed is delighted. Perfume is applied (by him), he adorns his dress and figure.
Dust is mingled with dust, he departs leaving his family behind.
(6). He may be called a chief, a King, a Eaja, a Bau5 or Khan. He may be called a Chaudharl,6 a Eau, he may burn in haughtiness.
The fleshly-minded one, by whom the name is forgotten, is (like) a reed burnt in a jungle-fire.
(7). He, who has come into the world, will go having practised egotism.
The whole world is a chamber of lamp-black,7 body, mind and trunk (are or become) ashes.
Those are pure who are preserved by the Guru, by the word (of the Guru) their fire is extinguished.
(8). 0 Nanak! it is crossed (=salvation is obtained) by the true name (of him who is) king above kings.
By me the name is not forgotten, the jewel of the name of Hari is my trust.
The fieshly-minded are consumed in the water of existence and die, the disciples cross the bottomless (water).
1 f3T5 3T*T J the second is superfluous and only added to make up the rhyme.
2 7jf?T must here be taken as Part. p. conj. of <J4JcM> to become well-disposed.
3 The words qifo fV*HT5> of which the Sikh Granthis could give me no explanation, must be constructed thus: "^Tfe fWfT? %! ^ th I have love to the True one. fc|Tft> is here simply postposi- tion (= tfl | •)), Hindi cfPiS to, for.
4 -rTlQ the soul will sport (i.e. in transmigration).
5 There is some difference between raja and rau, the latter signifying a chieftain.
6 the head man of a village or trade.
7 on-rlCO oMtTI' a chamber of lamp-black, by entering which one is sullied = a place of defilement.
SIRI RAG, MAH. I., ASTPAD. XVII.; MAH. III., ASTPAD. I. (XVIII.)
89 Sirl Rag; rnahala I. XVII. Ghar II.
(1). Having fixed (thy) residence remain in the house; why is there continually the apprehension of going?
This is considered a residence, when people remain stationary.
Pause.
How is there a (firm) residence in the world?
Practising righteousness bind thou up good works as viaticum, apply thyself continually to the name!
(2). The Jog! practising his sitting-postures1 sits down, the Mulla sits down in (his) place (or house).
The Pandit explains books, the Siddh2 sits down in a temple.
(3). The Gods, the Siddhs, the Ganas,3 the Gandharvas, the Munis, the Shekhs, Plrs, chiefs: Are departed to the threshold (of God), and others also will go (there).
(4). Sultans, Khans, Kings, nobles are gone, having departed (from the world).
In twenty-four minutes (or) in forty-eight minutes it must be gone; 0 heart, understand it, thou also wilt arrive there!
(5). If he (the Supreme) be described in words, some rare one will understand it.
Nanak tells this supplication (=says): he is in the water, in the earth and on the surface of the earth.
(6). Allah is invisible, inapproachable, powerful, creator, merciful.
All the world is coming and going, only the residence of the Merciful one is firm.
(7). He is called stationary, on whose head there is no destiny. Heaven and earth will pass away, he alone (will remain) stationary.
(8). Day and sun will pass away, night and moon will pass away, lakhs of stars will be destroyed.4 He alone is stationary; 0 Nanak, call him the True one! 5 SIRI RAG; MAHALA III. Ghar I. ' Astpadis. By the favour of the true Guru! I. XVIII.
(1). If he (the Guru) bestow mercy on the disciple, devotion is made, without the Guru devotion cannot be made.
1 The Jogis have eighty-four sitting-postures.
2 The Siddh, an ascetic, who is said to have acquired superhuman powers. In the following verse the Siddhs are a sort of demi-gods, inhabiting, with the inferior deities and Munis, the region between the sun and earth. — See Vishnu Purana, ed. Wilson, p. 227.
3 The Ganas (Sansk. ^JTJf) are troops of inferior deities attendant on Shiva and under the superintendence of Ganesh.
4 "M&fli j from H^cM or 1| W^cM> to be destroyed, from the Sansk. Jpsf^l.
6 "Sntfe is Persian call, say! The insertion of a Persian word or phrase is considered very elegant by the Sikhs.
12 90 SJRI RAU, MAH. III., ASTPAD II. (XIX.)
He himself unites (the disciple with himself), if he (the disciple) understand (the truth), then he will become pure.
Hari is true, true is (his) word, by the word (of the Guru) union ia brought about.
Pause.
0 brother, why haat thou come into the world void of devotion?
The service of the perfect Guru is not performed (by thee), uselessly (thy) human birth is wasted.
(2). Hari himself is the life of the world, the donor, he himself, having bestowed (the gift), unites. What are these helpless creatures? what can one say or tell?
He himself gives greatness to the disciple, he himself makes (him) perform worship.
(3). Having seen (his) family he is charmed with fascination, when departing, it does not go with (him). Who serves the true Guru, obtains the abode of (all) qualities, his value is not ascertained.
My friend is the Lord Hari, he will be a companion (also) at the end.
(4). In the father's family1 the life of the world is the donor; by the fleshly-minded one (his) honour2 is lost.
Without the true Guru no one knows the road, the blind one (has) no place whatever.
In whose heart Hari, the giver of comfort, is not dwelling, he will regret it at the end, when he is gone.
(5). In the father's family the life of the world is the donor; by the instruction of the Guru he is caused to dwell in the heart.
Daily, day and night, (such a one) performs devotion, the infatuation of his egotism (individuality) is stopped.
He becomes such as the person is, with whom he is in love; the true ones are absorbed in the True one.
(6). When he himself ( = Hari) bestows a favourable look, he ( = the disciple) conceives love (to him), having reflected on the words of the Guru.
By the service of the true Guru tranquillity springs up, having extinguished the thirst of egotism. Hari, the giver of favours, always dwells in the heart (of him, by whom) the True one is put and kept in his breast.
(7). My Lord is always pure, by a pure heart he is obtained.
In whose heart the treasure of the name of Hari dwells, all the pain of his egotism (individuality) ceases.
By the true Guru the word (=the name of Hari) is proclaimed, I am always a sacrifice for him.
(8). One may say (so) in his own heart and mind, (but) without the Guru "self" does not go. Hari is propitious to (his) devotees, the giver of comfort, if he bestow mercy, he dwells in the heart. 0 Nanak! the Lord himself gives beauty and reflection, he gives greatness to his disciple.
Bin Rug; mahala III. II. XIX.
(1). Who are practising works of egotism, on them the punishment of Tama falls. Those are saved who serve the true Guru, being occupied in their thoughts with Hari.
0 my heart, meditate on the name, directing thy face towards the Guru!
To them it is originally and before by the creator decreed, who by means of the instruction of the Guru are absorbed in the name.
'.e. Whilst living in one's fathers house = in this M-orld. The honour of the human birth.
SIRI HAG, MAH. III., ASTPAD. III. (XX.)
91 (2). Without the true Guru faith does npt come, love to the name does not arrive. Not (even) in a dream they obtain comfort, absorbed in pain they sleep.
(3). Though it may be said: Ha©, Hard! though he may be much desired, the destiny cannot be effaced.
Those devotees have become acceptable at the gate, by w&om the will of Hari has been obeyed with love.
(4). The Guru makes the word firm with colour, without mercy it cannot be taken. If a hundred nectars be sprinkled, yet the Dhau1 will bear a poisonous fruit.
(5). Those people are true and pure, who have love to the true Guru.
They are performing the will of the true Guru, having given up the poison and passion of egotism.
(6). From the obstinacy of the mind one is not liberated by any contrivance, go and search the Smriti and the Shastras!
Those who have joined the assembly of the holy ones, are saved by performing the word of the Guru.
(7). The name of Hari is a treasure, which has no end nor limit. Those disciples are lustrous, on whom the creator bestows mercy.
(8). 0 Nanak, the donor is One, there is no other!
By the favour of the Guru he (Hari) is obtained, by destiny he is acquired.
Siri Rag; mdhala III. III. XX.
(1). There is a beautiful bird on a tree, he picks up (as food) truth by love to the Guru. He drinks the juice of Hari, he remains at his ease, he does not fly, nor come nor go. In his own house he has obtained a dwelling, in the name of Hari, Hari he is absorbed.
Pause.
0 my heart, do the work of the Guru!
If thou walkest according to the will of the Guru, thou wilt daily be steeped in the name of Hari.
(2). There are beautiful birds on a tree, they fly and go to the four quarters (of the earth). As much as they may fly, their pains are great, they always burn and lament.
Without the Guru the palace (of Hari) does not become known, nor is the fruit of immortality found.
(3). (In) the disciple Brahm is verdant with true, natural ease.
The three branches2 are removed (by him) having directed his thoughts on the One word (=name). Hari alone is (or has) the fruit of immortality, he himself gives it to eat.
(4). The fleshly-minded are oppressed with heat and dried up, they have neither fruit nor shade. One should not sit near them, they have neither house nor village.
They are cut down and continually burnt, they have neither the word (of the Guru) nor the name (of Hari).
(5). According to his order they do works, when the lot has fallen they wander about- According to his order they see the sight (of the Guru), where he sends them, thither they go. By his order Hari, Hari dwells in (their) heart, by his order they are absorbed in the True one.
(6). The helpless do not know his order, the fools wander about being led astray.
In the obstinacy of their mind they are doing (religious) works, continually, continually they become wretched.
No rest comes into their heart, nor do they conceive love to the True one.
1 Ml G? (Sansk. ^ITcNft) the Grislea tomentosa, a poisonous shrub.
2 The three branches are the three qualities *T3, <T^, 92 SIM KAG, M AH. III., ASTPAD. IV. (XXI.)
(7). The faces of the disciples are beautiful by their love and affection to the Guru.
By true devotion they are attached to the True one, at the gate of the True one they are (found) true. They have become acceptable (themselves) and save all their family (also).
(8). All do their works (in) his sight, outside his sight no one (is doing a work). As the True one is looking upon one, such he is.
0 Xanak, from the name (come) greatnesses,1 by destiny they are acquired I Sin Rag; mahala III. IV. XXI.
(1). The disciples meditate on the name, the fleshly-minded get no understanding. The faces of the disciples are always bright, Hari comes and dwells in (their) heart. Quite easily comfort is obtained (by them), easily they remain absorbed (in Hari).
Pause.
0 brother, become the slave of the slaves!
The service of the Guru is attachment to the Guru, some rare one obtains it.
(2). There is always the happy state of wifehood of that favoured woman, who walks in the love of the true Guru.
The immovable beloved is always obtained (by her), he does not die nor go.
Being united by the word (of the Guru) she is not separated, she is absorbed in the bosom of the beloved.
(3). The pure and exceedingly bright Hari cannot be obtained without the Guru.
One reads the Vedas (but) does not understand (them), by (faqlr-) dresses and error he is led astray. By the instruction of the Guru Hari is always obtained, the tongue is absorbed in the juice of Hari.
(4). By the innate nature of the instruction of the Guru the infatuation of the Maya is brought to an end.
"Without the word (of the Guru) the world goes about in pain, the fleshly-minded she (the Maya) has eaten up.
He who by the word (of the Guru) meditates on the name, is absorbed in the True one by means of the word.
(5). The ascetics (Siddhs) wander about being led astray by the Maya, by the natural property (of the Maya in them) deep meditation (so as to identify themselves with the Supreme) is not made (by them).
In the three worlds she ( = the Maya) is contained, excessively she is clinging (to them). "Without the Guru final emancipation is not obtained, nor does the duality of the Maya cease.
(6). What is called Maya? "What works does the Maya practise?
By pain and happiness this soul is bound, it practises the works of egotism (individuality). Without the word (of the Guru) the error does not cease, egotism (individuality) does not depart from within.
(7). Without love devotion is not possible, without the word (of the Guru) it is not acceptable (with Hari).
If by the word egotism (individuality) be annihilated, the error of the Maya will cease. The boon of the name is obtained by the disciple with natural ease.
(8). Without the Guru the qualities (of Hari) are not known, without the qualities (of Hari being known) devotion cannot be made.
In (whose) heart Hari, the propitious to the devotees, has taken his abode, he has naturally found that Lord.
0 Nanak! Hari is praised by means of the word (of the Guru) (by him, who) obtains (him) by destiny.
1 Or: in the name are.
SIRI RAG, MAH. III., ASfPAD. V. (XXII.)
93 Sirl Rag; mahala III. V. XXII.
(1). The infatuation of the Maya% made by my Lord, he himself leads astray in error. The fleshly-minded one practises (religious) works, (but) does not understand (the truth), uselessly he wastes his human birth.
The word of the Guru is the light in this world, by destiny it comes and dwells in the heart.
0 my heart, repeat silently the name, and comfort will be obtained. If the true Guru be praised, naturally that Lord will be found.
(2). (His) error is gone, (his) fear has fled, who applies his thoughts to the feet of Hari.
If the word (of the Guru) be performed by the disciple, Hari comes and dwells in (his) heart. To the true house and palace (of Hari) he is admitted, death cannot eat him.
(3). Nama (was) a calico-printer and Kabir1 a weaver, (but) from the perfect Guru they obtained salvation.
The sons of Brahma know the word, they parted (therefore) with egotism (individuality) and family.3 Gods and Naras sing their praise, no one effaces it, 0 brother!
(4). The son of the Daitya3 does not at all read (with his preceptor) the duties, religious observances and abstinences (prescribed by the Shastras) (and yet) he knows no duality.
Having met with the true Guru he became pure, daily he praises the name. The One he recites, the One name he meditates upon, he knows no other.
(5). The six (philosophical) systems, the Jogis and Sanyasls4 are led astray in error without the Guru. If they serve the true Guru, then they obtain the station (degree) of salvation, Hari dwells in (their) heart.
If (their) thought is fixed on the true word (of the Guru), coming and going is stopped.
(6). The Pandit reading and reading explains an argumentation, without the Guru he is led astray in error.
1 Nama or Namdev, a famous devotee, who is considered the first Marathi writer (Molesworth, Marathi Dictionary, Introd. p. xxv), is said to have been a contemporary of Kabir (about 1480 a.d.). Kahir, the weaver, a Musalman by birth (as borne out by the Granth and the testimony of Ravidas) and disciple of Ramanand, lived partly at Magar and partly at Benares under the reign of Sikandar Shah LodI (1488 — 1512). Portions of the writings of both are incorporated in the Granth, especially of Kabir, who comes in for a con- siderable share in every Rag, and who is to be considered as the author of the whole reformatory movement going on in India during the Middle Ages. Nanak and the following Sikh Gurus have iudorsed the tenets of Kabir and made them their own.
2 The sons of Brahma; the mind-born sons of Brahma, who are called Sanatkumara, Sananda, Sanaka and Sanatana (with sometimes a fifth, Ribhu, added). They are said to have declined to create progeny and to have ever remained boys (Kumara), pure and innocent. The "sabd" means here the initiatory mantr (so ham), implying identity with the Supreme; they refused therefore to enter duality by procreation.
3 ^t3 1T3> the son of the Daitya (Hiranyakas'ipu) Prahlad, whose story is told in the Vishnu Purana. His preceptor did not teach him the name of Vishnu, but Vishnu himself (who is here to be understood by the ^Tfe grg1), the instructor of the whole world. His father is said to have made different attempts on the life of his son, but to have signally failed; at last Hiranyakas'ipu was torn in pieces by Vishnu hi the Avatar of the Narsinha (man-lion) issuing from a pillar of the hall. This story is frequently mentioned in the Granth.
* JjfTWT'fY O^TsETrtft)* one wno nas cast on? a^ worldly desires and possessions, a religious mendicant (now different from the fourth order of Brahmans). The Sanyasls are generally followers of Shiva, the Bairagis of Vishnu.
94 SIKI RAG, MAH. III., ASTPAD. VI. (XXIII.)
The round of the eighty-four lakhs (of forms of existence) is allotted (to him), without the word (instruction of the Guru) he does not ohtain salvation.
When he reflects on the name, then he obtains salvation, when the true Guru unites (him) to union (with Hari).
(7). In the assembly of the holy ones the name of Hari is produced, where the true Guru is naturally met with.
Soul and body I offer up, my own self I remove, I walk in faith in the true Guru. I am always a sacrifice for my own Guru, who fixes my mind on Hari.
(8). He is a Brahman who knows Brahm, who is in love with Hari.
The Lord, who dwells near in the heart of all, is known hy some rare disciple.
0 Nanak! the name, (by means of which) greatness is ohtained, is known from the word of the Guru.
Sirl Rag; mahala III. VI. XXIII.
(1). The whole world seeks composure,1 (hut) without the Guru it cannot be ohtained.
The Pandits and astrologers, reading and reading (treatises), have become tired, by (faqir-) dresses and error they are led astray.
By meeting with the Guru composure is obtained, if he {i.e. Hari) bestow his own mercy and good pleasure.
Pause.
0 brother, without the Guru composure does not accrue.
From the word (of the Guru) alone composure springs up, that true Hari is ohtained (from it).
(2). What is sung in composure is acceptable, without composure the recital (of the Purans, etc.) is useless.
Easily devotion is produced hy composure, out of natural love and abandonment of the world. From composure comfort and tranquillity are obtained, without composure life is useless.
(3). By composure (the disciple) always, always praises (Hari), easily giving himself to deep meditation.
By composure he utters the qualities (of Hari), he performs devotion directing his thoughts (on Hari).
By the word (of the Guru) Hari dwells in his heart, his tongue eats the juice of Hari.
(4). By composure death is driven away, if (one) fall on the asylum of the True one. By composure the name of Hari dwells in (his) heart, he does true work.
Those are very fortunate who bave obtained it, they remain easily absorbed (in Hari).
(5). In the Maya composure is not produced, the Maya is in duality.
The fleshly-minded are doing (the prescribed) works, (but) they burn continually in egotism." Birth and death do not cease, again and again they come and go.
(6). In the three qualities composure is not obtained, the three qualities lead astray in error.
It may he read, it may he pondered, what shall be said (by him), when he goes astray from the heginning?
In the fourth stage is composure,2 it falls into the lap of the disciple.
1 The whole Astpadi is a play with the meaning of TTTTtJ, MxSMl • It signifies here (as a substantive m.), according to the whole context: " composure, ease of mind:' In Sindhi it is still used in this sense (^f3|), but no longer in modern Hindi. *KJtT is also used as adjective, "innate," natural, and as adverb (*TU^), naturally, easily, 7 In the fourth stage the individual spirit identifies itself completely with the Supreme Spirit.
SIBI RAG, MAH. III., ASTPAD. VII. (XXIV.)
95 (7). The name of him that is without attributes (=the Supreme) is a treasure, by composure sagacity (of mind) is obtained.1 By the virtuous it is praised, trueis the story of the True one.