The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 230

(2). Fii-e (and) water speak (with) a crackling and gushing sound.* The tongue (and) the senses (have) a bad taste. The sight is diseased, (there is) no fear nor love. (If) (one) destroys his own self, then he obtains the name. (3). (Who) dies through the word (of the Guru), has not again to die. Without having died how should he become perfect? In illusion and duality the mind is involved. Firm is (only) Narriyau, what he does, that is done.

' M^ must here be taken iu the sense, which the Saukliya attiibutes to it. Accordiug to this system (which is also received in the Yoga of Patanjali) there are 25 components of all existing things (with the e.v- ception of the Supreme Being), viz.: (1) Prakriti (undeveloped matter); (2) Buddhi, intelligence; (3) Ahau- kara, egotism (individual consciousness); (4-8) Tanmatrani, the five subtile elements; (9-13) JIahabhutani, the five grosser elements; (14-18) Indriyani, the five senses of perception; (19-23) Karniendriyani, the five organs of action; (24) the Manas, the internal organ of perception, the director and ruler of the five senses and organs of action; (25) the atma or puruslia, the individual soul. 2-24 are called " vyakta," developed matter, and form the kshetra, or body. From the mana< (as the last) man (purusha) is said to be produced.

" \j d y 4-|r|()|> a former conjunction, i.e. in a former state of existence. id 3T3T; 3^ = 3Hi he crosses, and 3T3T (= Sansk. cTTf'C'T,'' causing to cross. The Sikh Granthls explain 3^T'3T by "STWTi boat, "he crosses in a boat;" but this is against etymology and grammar.

* Jinrfe VT^T. the fire and water (i.e. iu the body), the bodily elements break forth violeutly; tliis seems to be the sense according to the context.

(4). I ascend the boat, when (my) turn comes.

Who are repulsed (from) the boat, are beaten at the threshold (of Hari).

The True one I praise, blessed is the gate of the Guru.

In the gate and house' of Nanak is he who has always the same form.

(1). The (drooping) lotus (of the heart) was turned up (again) by reflecting on Brahm. A stream (of) nectar (is flowing) (in) the tenth gate- (of) the skull. The three worlds are penetrated by Murari himself.^

Fame. 0 my heart, let no error be entertained! The mind being reconciled (with itself) nectar-juice is drunk. (2). Having overcome birth (regeneration) by dying (my) mind is reconciled. (I have) died in (my) own self, by the mind (my) mind is known.* (If) (his) favourable look is bestowed, the house is known by the house.^ (3). Chastity, virtue, (going to) Tlrthas, control of the passions (are contained) in the name. (If) I make a great extension (of works), of what use is it? The divine male Narayan is the inward governor. (4). (If) I would mind another one, I would go to another's house. (From) whom shall I ask (anything)? there is no place. Nanak is easUy absorbed by means of the instruction of the Guru.

(1). (If) the true Guru be met with, he shows that dying is necessary. (To whom) the taste (of) dying and ceasing to be is pleasing in his heart: He, having removed pride, obtains the heavenly city.

Fauu. Death is written (decreed), this (creature) is not remaining. Who mutters Hari, he is remaining in the asylum of Hari. (2). (If) the true Guru be met with, then duality flees. The lotus (of the heart) is opening, the mind clings to Hari, the Lord. Who dies whilst living, (he gets) in the other world great enjoyment.

(3). By the true Guru being obtained, by virtue and control of the passions (one becomes) pure. The ladder (= instruction) of the Guru is higher than high.

' '^[^■, gate = mouth; UfSf, house =body, heart. 'ff^cJT^ ('ff5Tc7T3^). "ho is always of the same form = the Supreme, who never changes.

■ ^JT 7*KTf? is a grammatical blunder, instead of ^^^; hut as this did not suit the verse, it was exchanged for ^Tf. ten.

' That is, he is present in tlie tliree worlds as the absolute substance.

^ The sense is: the mind hecomes conscious of itself.

* Ufg' is the same as kshtitra, tlie hody or bouse of the atma or purusha. The house is known as the seat of the spirit (itself an emanation of tlie Supreme Spirit). It must not he lost sight of, tliat (according to note 1, p. 215) m^ and Ufg' are here essentially the same, V^ heing the last of tlie twenty-three components of the kshetra.

By destiay he is obtained (and) the fear of Tama (is then) done away with.

(4). By meeting ivith the Gum (the disciple) is absorbed iu the bosom (of Hari).

Out of merer the house and palace (of Hari) is shown (by the Guru).

Nanak (says): having destroyed his egotism (individuality) he is united (with Hari).

(1). The lot has fallen, none effaces it.- "What do I know, what 'will happen in future? What has pleased him, that has come to pass. None other is acting (but he).

Pause. I do not know (thy) works (nor) how great thy gift is. Acts and deeds are the nature of thy name. (2). Thou art such a great donor and giver.

There is no deficiency (of gifts), thy store-room is distributed (to the creatures).' (By whom) conceit is entertained, he is not agreeable (to thee). Soul and body, all is with thee (= in thy power).

(3). Thou kUlest and vivifiest, thou pardonest and unitest (with thyself). As it pleases thee, so thou causest thy name to be muttered. Thou art wise, clear-sighted and true concerning me.

By means of the instruction of the Guru thou givest (me) confidence (in thee). (4). In (my) body is filth (=sin), (my) mind is not attached (to thee). By means of the word of the Guru, by (his) true instruction is known Thy power and the greatness of (thy) name. Nanak (says): the devotee is remaining (in thy) asylum.

Gaurl; mahalu I. XI. (1). (Whom) he makes recite the ineffable (Supreme): (Him) he gives nectar to drink. Other fears are forgotten, in the name he is absorbed.

Fame. Why should one be afraid? fear is absorbed in the fear (of God). By means of the word of the perfect Guru he (the Supreme) is known. (2). In whose heart is the divine male Earn, a ray of light- of Hari: He is with natural ease united (with him), praise (to him)! (3). Early in the morning and in the evening the snakes go. Here and there the fleshly-minded are bound by death. (4). (In whose) heart Earn is day and night, they are perfect. Nanak (says): (if) Eam be found, error is removed.

Gaurl; maliald I. XII. (1). He is bora and dies (again), who is fostering the three qualities. The four Yedas relate the (different) forms (he is going through).