The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 574

"When the llayii (worldly property) is gone, then it hegins to weep.

(2). The mind is longing for pleasures in words and deeds.

When it is extinct, it is ahsorbed in some place.

(3). Ravidas says: the world is a sport, 0 brother!

I entertain love to the exhibitor of the sport.

Om! By the favour of the true Guru! I. Pause. Wandering and turning about many births have passed, body and mind havenot become sedate by wealth. Covetousness is poison; (man) is greedy for and attached to lust, in (his) mind the Lord, the diamond, is forgotten.

(1). The fruit of poison tastes sweet to the foolish mind, light ways and sober ways are not known (by it). ^ Lore to the excellences (of Hari) is cut off, birth and death of other kinds is again expanded. (2). In whose heart devotion does not dwell, they quickly fall into the net and noose of Tama. Fruits of poison are collected and filled into (their) mind, thus the supreme divine male, the Lord, is forgotten from (theii-) mind.

(3). The entrance into divine knowledge is given (by) the blessed Guru, the mind given to medita- tion (becomes) of one form (with the Supreme).

By them, who are given to devotion with love, happiness is known, they become fully satiated and emancipated.

(4). Into whose understanding ^ light has entered, (by him) the imperishable Lord is known, Dhanna has obtained the wealth of him, who is upholding the earth, having met with the saints he is absorbed (in him).

MAHALA Y. (EPILOGUE OF ARJUN.) II. Pause. With Govind, Govind, Govind the mind of Namdev was taken up. The calico-printer, who was worth half a Dam, became worth a Lakh (of Rupees). (1). KabTr was weaving and stretching; having given it up he became delighted with the feet (of Hari). The low-caste weaver became profound in virtues. (2). Ravidas was continually carrying cattle,* he gave up the Maya. He became manifest in the society of the pious, he obtained the sight of Hari.

* Dlmniia is said to have been a Jut; no particulars about his life are known.

^ BT? n^tlld> literally: light habits and sober reflection, or as n-e should say: he does not care for what is right or wrong.

* JTHT©' '«• (Sindhi ^nTT^) understanding.

° Carrying cattle, i.e. carrying the hides of cattle, for he was a ^^HH > tanner.

RAG ASA; THE BHAGAT DHAXNA III.; SHEEH FARID I. II. G69

(3). Sainu, the barber, wa.? an idol-maker, lie ^yas heard in every bouse.

The Supreme Brahm dwelled in his heart, he was numbered among the devotees.

(4). Having heard this proceeding the Jat (Dhanna) rose and gave himseK to devotion.

The Lord appeared (to him), Dhanna was very fortunate.

0 mind, why dost thou not keep in mind the merciful Damodar? thou knowest there is no other. Though thou runnest about in the universe (and the nine) regions — what the creator does, that takes place.

(1). In the water of the belly of the mother the body is made (and) ten openings (to it). Giving food he preserves (the body of the embryo) in the fire (of the womb); such is our Lord. (2). The tortoise is in the water, its offspring is outside (the water), they have no wing nor milk.' Know and see, that the all-filling, heart-ravishing supreme bliss is in (thy) heart! (3). A worm remains concealed in a stone, it has no way. Dhanna says: he is (also) filling (it); 0 my soul, be not afraid!

(1). Who have love (to God) from (their) heart, they are true.

In whose mind is another and in the mouth another, they are called raw.

(Who) are steeped in the love of God and who delight in his sight, (they are true).

By whom the name is forgotten, they have become a burden upon the earth.

(2). Who are applied by himself to the hem of his garment, they are (true) Darveshes of his gate.

Blessed is the mother, who has given birth to them, they are fruitful.

(3). Thou art the preserver, boundless, inconceivable, endless.

By whom the True one has been known, their feet I kiss.