The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 105

His own power he himself knows, he himself produces the (primary) causes.

He, looking on, sees aU; to whom he pleases, he gives.

(5). The name of (his) place is not known nor how great his name is.

How great is that place, where my king dwells?

None can arrive there, to whom shall I go to ask?

(6). Castes and no-castes do not please (him),' if he makes one great.

In the hand of the great one are the greatnesses ( =honours), to whom he pleases, he gives.

By his own order he adorns (a man), not a moment he delays.

(7). Every one recites much (his qualities) iu the thought of taking much (from him).

What a great donor shall he be called? his gifts are not counted.*

0 Nanak! there is no deficiency coming forth, thy store-rooms are from age to age.

Mahala 1. II. (1). All are the female friends of the beloved (=husband), all adorn themselves. They are come to make an estimate (of their respective virtues): a bastard scarlet dress is not the right state.

By hypocrisy the affection of the husband is not obtained, counterfeit overgilding is miserable.

Pause. 0 Hari, thus the woman lays hold of the beloved! The favoured women, who please thee, thou adornest in thy own mercy.

' The explanation of the words VTT?^ STE^ "UT=7 'WTfS '^J' "'^ Sikh commentary: Xff^^t 5 Vf^^ is a mere guess and only shons that tlie Siklis tliemselves no longer understand their Grantli.

^ *(l«io< = tl^Jl—-, literally, a traveller, the first stage iu Sufisni, a devotee; *1|^<V = ij^*'-^. f"U- True, sincere; *|0?, a plural of the plural Iji^ (from A-^-i). martyrs. 440$ 3^'©^ TTvfV^i literally: martyrs and martyr, a mere tautology, to fill up the verse, as Nanak apparently did not understand that JTTI^T "as the plural of S'^t.y. The same is the case with the follouing JJtf J^^nf^?! f^S^'* being likewise the plural of VA.i.

^ The whole verse is very obscure and the Sikhs are totally at a loss how to e.vplain il. ^"f^ T^fV^ niust apparently be taken as one word (Pers. j^A—; i jJ, to arrive, to happen) and joined with f^A 5^ yjo^Qj IW3T?5T ^fd d«i|^, to them a great blessing has arrived. As in the whole sentence a number of Arabic- Persian words are jumbled together, we need not be surprised if also a Persian verb is employed. Such a jumbling of foreign (and frequently not at all understood) words is considered a great feat of learning. It does not come into consideration if even the rhyme be broken thereby (3*41^ — 'LA'i.^-

^d^l^dA, castes and no-castes, i.e. he has no regard to any castes, if he wishes to make one great.

<Q< dRj'in 4j*iid> literally: having given, the amount, estimate is stopped, i.e. he never counts how much he gives.

(2). The body and heart of her, who is adorned with the word of the Guru, is with her beloved (husband).

Having joined both hands she stands and looks out, she ixtters a true petition.

She is steeped in red (colour), dwells in true fear, she is steeped in love, in the true colour.

(3). Servant and slave of the beloved she is called, who minds the name.

True love does not break, if he unite to true union (with himself).

I am always a sacrifice for her, who is imbued with the word (of the Guru) and whose heart is perforated (by it).

(4). That woman will not sit down as a widow, who is absorbed in the true Guru.

Her beloved is delightful, young, true, he does not die nor go.

He always sports with the beloved woman, true is his favourable look and goodwill (towards her).

(5). Truth is laid out (by her) as her wealth,^ the ornament of her dress is love.

Having applied the paint of sandal-dust, the tenth gate- is made her palace.