The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 261

(1). When I opened and saw the treasury of (my) father and grandfather: Then the treasure was put into my heart.

(2). With gems and rubies, the value of which cannot be estimated: (My) store-rooms are filled, they are inexhaustible and cannot be weighed. (3). Ha^'ing met together, 0 brother, let us eat and spend (the treasures)! They do not become diminished, they are (rather) increased. (4). Nanak says: on whose forehead he causes (this) decree to be written: Him he applies to this treasury.

(I). (Then) people die out of fear, when he is considered as being far off. Fear ceases, when he is seen as omnipresent.

' From tlie Sikh Granthis I could get no explanation of this line. The three MSS., which I have at my disposal, read all "SIAAI) Im *« weaving. But this gives no sense whatever. It is also to be noticed, that the rhyme is thus rendered impure (riW<M — tjAAl), which speaks against tjAAT- ^^'^ jjropose to read "Et3^ (Sansk. ^•fSf), he is choosing. This root is no longer found in Hindi and Panjabi, and therefore very likely y/><S1 was corrected to the well-known y<SAI> hut in Sindlil ^TrrTIT is still iu common use. This emendation will make the whole line perfectly clear. jnUT signifies here not " straight," but "right" (opposite to 'Srr^T. left). JHV3T> untrodden (literally: untauched), is derived from the Sansk. '^'^S; sec my Sindhi Grammar, Introduction, p. xlii. b, p and p. xliv. y.

^ Tlie Sikh (Jriintliis exphiin tTOT?; = t^T 7T ^tf (she suffers no pain at tlie hands of Yaina). But ^¥[^;^ may as well be the locative of 7{^f ^T i^^\)> time, world, which suits the context better.

RAG GAFRI, MAH. V., SABD XXXIII.— XXXV. (CIII.— CV.) 263

Pause. (I) devote (myself) to my own true Guru. I do not give him up, he brings me across by any means. (2). There is pain, sickness and grief, -when the name is forgotten. There is always joy, when I sing' the praises of Hari. (3). None should be called bad (or) good. Having given up conceit the feet of Hari should be seized! (4). Nanak says: apply thy mind to the mantra of the Guru! (And) thou wilt obtain happiness at the true court.

(1). "Whose friend and beloved the Lord- is: Say, what may that man stand in need of?

Pause. "Who has directed his affection on Govind: His pain, trouble and error flee. (2). "Who has tasted the juice of Hari: He does not stick to another juice. (3). Whose word has efi'eot at the threshold (of Hari); To whom should he bring an offering (bowing down) to the ground? (4). Who belongs to him, whose everything is: He enjoys always comfort, (says) Nanak.

(1). "Who looks upon pain and pleasure as the same: ^ How should giief affect him?

Paicse. Tranquillity and happiness (dwell) in (those) saints of Hari: (Who are) obedient to Hari, Hari the King.

(2). Into whose heart the inconceivable (Supreme Being) comes and dwells (there): He has no anxiety about anything. (3). From whose mind error has become extinct: He has no fear at all of Tama.

(4). Into whose heart the Guru has given the name: His are all treasures, says Nanak.

(1). The place of him, whose form is unattainable, is in the mind. By the favour of the Guru some rare one has known him.

' 3TT'^ = 3n^i I sing; it may also be the thiid pcrs. sing. " when one sings."

' ^ ( = W)' used by Arjun also as a Dative postfix = 5^-

264 RAG GArRI, MAH. Y.. SABD XXXVI. XXXVII. (CYI. CVII.)

Pause. The report about composure (of mind) are jars (full) of nectar.' Whose lot it is, he takes and drinks them.

(2). (There is) a sound not produced by beating (an instrument), a pure place. By its (i.e. that sound's) report Gopal enchants. (3). In that (pure place) are many endless courts of tranquillity. The saints are the companions of the Supreme Brahm. (4). (Wliere there is) endless joy and no more grief: That house the Guru gave to Nanak.

(1). What is that form of thine, which I should adore?

What is that Tog, by means of which I should subdue my body?

Pause. WTiat is (that) excellence, which I should sing in thy praise? Wbat is that word, by which I may gladden (thee), 0 Supreme Brahm? (2). What is that worship of thine, which I should practise? What is that manner, by which I may cross the water of existence? (3). WTiat is that austerity, by means of which one may become an ascetic? WTiat is that name,- by means of which one may remove the filth of egotism?

(4). Singing the excellences (of Hari), worship, (the acquisition of) divine knowledge, meditation, aU (this) he does,' (says) Nanak:

With whom the merciful Guru meets and on whom he bestows mercy.

Pause. By him are the excellences, by him is the Lord known: WTiose (word) the giver of comfort minds.

(1). The body, of which thou art proud, is not thy own. Dominion, property, wealth are not thy own.

Pause. WTiy dost thou cling to tbat wbich is not thy own? Thy own (is) the name, (which is) obtained from the true Guru. (2). Son and wife, 0 brother, are not thy own. Not friends and acquaintances, nor father and mother themselves.

' ^vJtI 7^. the story or report about the JTUiT or composure of mind; ^ is misplaced, it should stand after Jlffjp.

'^ The reading: c^<J<S?T3T*I, though found in the three MSS. at my disposal, is apparently wrong, we should necessarily e.xpect MMiy, bathing, ablution; " what is that bathing, by means of which," etc. The MSS. of later date are often very thoughtlessly written, especially in reference to the vowels, the grammatical importance of which the Sikhs no longer understand.

' All the MSS. at ray disposal read tin?5. but this is senseless; UfTO (he does) must be read.