The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 587

These two letters" do not pass away, them Kabir has seized.

(172). Kabir (says): the house is of wood, on the ten sides fire is applied to it.

The Pandits, the Pandits are burnt and have died, the fools have fled and escaped.

(173). Kabir (says): remove doubt, put aside the paper!

Having investigated the fifty-two letters" apply (thy) mind to the feet of Hari!

(174). Kabir (says): the pious man does not give up (his) piety, thoughhe fall in with crores of impious.

(Though) the sandal-wood tree is surrounded by snakes, it is not giving up its coolness.

' 'm:id> comparison, likeness. In the Ramayan of Tulsi Das the word is written qiff'^^. Its deriva- tion is not clear.

^ l^t^T, the line, nhich parts the hair on the head (German Sckeitel). ' >1IA*<d<^c) = »iIAH ^ra^U. one J^ being dropped liere.

* VTTtf ' one who examines diamonds as to their value = an inquirer.

° JTTJ =?TZ (satt), exchange, sale. Tlie word is still preserved in Sindlii. ' VT^?^ 7 scil. ura f^, Vlf? (or Loc. Xi(f3), being left out. ' TTTtT instead of JH^tT-

* TWvJT. adj. (= Sausk. ^f^4^), facing, fronting.

° i.e. Ram. '" The fifty-two h tters of the Sanskrit alphabet.

(175). The mind of Kablr has become cool, the knowledge of Brahm was obtained (by him). The flame, by which the world is burnt, is for ' the pious equal to water. ( 176). Kablr (says): no one knows the chess figures of the creator. Either the Lord himself knows them, or (his) servant, (who) is (his) secretary. (177). Kabir (says): it was well that fear subsided, that every side was forgotten. The hail, having melted, has become water, being poured out it has mingled with the brook. (178). Kablr (says): having put together dust a complete body is formed. It is the puppet of four days, at the end it is (again) dust of dust. (179). Kablr (says): (under) the rising of the sun (and) moon all bodies are formed. Without having been united with the Guru Govind they are all turned into dust. (180). Where the fearless one is, there is no fear, where fear is, there Hari is not. Eabir (says), having reflected in (his) mind: hear (this), 0 ye saints! (181). Kablr (says): by whom nothing is known, their (life) passes comfortably in sleep. The egotism,' that is comprehended, (its) extinction ^ is a full calamity. (182). Kablr being beaten cried much, in pain he cries (even) more. (After) a blow had hit the vital part, Kabir remained (dead) on the spot. (183). Kablr (says): the blow of the spear is easy, in being applied it takes away the breath. (Who) undergoes the blow of the Sabd, of that Guru I am the slave. (184). Kabir (says): 0 MuUa, why ascendest thou the minaret? the Lord is not deaf. For whose sake thou makest the call, ascertain * him even in (thy) heart! (185). 0 Shekh, without patience, why dost thou go on a pilgrimage to the Ka'bah? Eablr (says): whose heart is not firm, where is to him God '? (186). Kablr (says): serve Allah, by whose remembrance pain goes! In the heart the Lord is manifest, the burning (fire) is extinguished by the name. (187). Kabir (says): with violence oppression is made, (though) he calls its name " haliil " (= lawful). ("When) in the ofiice account is asked, what will be (his) state? (188). Kablr (says): Khicari' is a good food, in which there is nectar-like salt. On account of venison^ who will have his throat cut?

(189). Kablr (says): that one, who has clung to the Guru, is then known, (if) spiritual blindness and the burning of the body is effaced.

When he does not burn (in) joy and grief, then he is Hari himself.

(190). There is a difference in saying Eam; in that one ' (there is) reflection on the One.

That one says Earn, Eam! with fear, that one is a show-maker.*

(191). Kabir (says): Earn, Eam! in saying (so) (there is this) discrimination:

The One is blended with the many, one is contained in the other.

' yJTi 7;? is here used as a Dative postfi.x in tlie sense of 5^. (^ = Sansk. gi^, contracted tu ^, Sindhi %).

vj*1vJ > hore in the sense of "egotism," "individuality." ^ '^SicM is here taken iu a double sense; it signifies (trans.): to comprehend, and (intrans.): to be extinguished.

* -rtrsicM f.a. to see, to behold, to ascertain. Now in Panjabi tiOCM joli-na.

' tflri Jt, sf. (Hiudust. ^_i^■\s.r'), rice and dal (a kind of pulse) boiled together.

vJdlddTi literally: bread of hunting = venison. ' i{ or f{^ (here used three times) is employed in the sense of: one, another, a third one.

(192). Kablr (snys): in which house the jnous are not served, (in that) is no service of Hari. Those houses are like a burning-ground,' goblins dwell in them. (193). Kabir has become dumb (and) mad, deaf has become (his) ear. In (his) feet he has become crippled, he was struck by the arrow of the true Guru. (194). Kabir (says): the true Guru is a hero, the one arrow, that was shot by him: In sticking (to me) I fell on the ground, a hole broke into (my) liver. (195). Kabir (says): a pure drop of the sky fell on fallow = land. In this way man, without the society (of the pious), becomes (like) ashes of an oven. (196). Kabir (says); a pure drop of the sky was mingled with the ground. (Though) many clever people take pains, it cannot be taken out.

(197). Kabir (says): I was going on a pilgrimage to the Ka'bah,' onwards the Lord met with me.

The Lord began to quarrel with mo: by whom has (this) ever * been ordered? (198). Kabir (says): how often, alas! alas! is Kabir gone on a pilgrimage to the Ku'bah! O Lord! what sin is in me? the Pir does not tell (me) with (his) mouth. (199). Kabir (says): those who violently kill animals, say, that this is lawful. "When God will take out his account-book, what will be (theii-) state? (200). Kabir (says): the practice of violence is oppression, God will call for an answer. In (his) office account is taken, they will be struck in their face. (201). Kabir (says): to give account is easy, when the heart is pure. In that true tribunal no one will seize the hem of the garment.^

(202). Kabir (says): in the earth and the sky (there is) a distance (as between) two gourds. The six philosophical systems have fallen into doubt and the eighty-four Siddhas (too). (203). Kabir (says): in me there is nothing mine, whatever there is, that is thine. In entrusting what is thine to thee what remains mine?

(204). Kabir in saying: " thou, thou " has become " thou," " I " has not remained in me. When my own self, which is another's,* has been effaced, (then) where I look, there (art) " thou." (205). Kabir (says): expecting a change the false ones entertain hope. (But) not one object of (their) desire came to hand, they rose and went hopeless. (206). Kabir (says): who remembers Hari, he is happy in the world. Never here and there he is shaken, whom the creator keeps.