The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 221

^ Sjf^, the colour of gold on the touchstone, by which its quality is indicated. n^\Q is a verbal adj., rising it rises, i.e. it comes fully out.

' TI3^ IRra^- removing the seven; what seven? perhaps the ^^1I^f?I or seven tempers (of the mind). The wliole verse is nearly unintelligible, as only a few hints are thrown out and the whole is purposely made as obscure as possible. Of such sentences a translation cannot properly be made, but only a conjecture. The Sikh Granthls themselves could give me no explanation whate\er.

* Tins Slok is here (as in all MSS. I have compared) ascribed to Guru Angad, whereas it is verbatim repeated from the Japji, where it is the concluding Slok. In the Japji (hero is nowhere any indication that the Slok does not belong to Nanak, but it is very probable that this addition was made by Guru Angad, and that for certain reasons he is not mentioned theie as tlie author of the Slok.

True enjoyment (is) faith, by the true Gum it is pointed out.

(Who) believes in the True one, he is happy in the True one.

In the true fort and village, in his own house he dwells.

By means of the pleased Guru he is happy in the love of the name.

By falsehood one cannot go to the court of the True one.

By a totally false explanation (= doctrine) that palace (of Hari) is lost.

By attention to the true word (of the Guru) one is not repulsed (at the gate of Hari).

"Who has heard and comprehended the tme explanation (of truth), is called to the palace (of Hari).

(If) I put on (as clothes) fire, (if) I mate (my) house in the snow, (if) I make iron my food.

(If), having turned aU pains into water I drink (them), (if) I urge and drive on the earth.

(If) I put on the scales the sky and weigh it, (and if) I then put a tank' on (the scales, to weigh it thereby).

(If) I be so much enlarged, (that) I may not be contained (anywhere), (if) I drive on every one with a nose-ring.

(If) there would be so much power in (my) mind, that I do, and that, having ordered, I cause to he done (everything). —

As great as the Lord is, so great are his gifts, in giving he does as he pleases.

Nanak (says): on whom he casts a favourable look, (he obtains) gi'eatness by the true name.-

The mouth is not satiated with speaking, the ear is not satiated with hearing. The eyes are not satiated with seeing, they are continually discerning the qualities (of things). The hunger of the hungry one does not cease, by (mere) words the hunger does not leave off. Nanak (says): the hungry one is then satiated, when, having uttered the excellences (of Hari), he is absorbed in the abode of (all) qualities (= the Supreme).

"Without the True one all is falsehood, falsehood is acquired.

Without the True one he, who is given to falsehood, is bound and marched off.

Without the True one the body is ashes and mingled with ashes.

Without the True one all is (but) hunger, what is put on and eaten.

Without the True one, by means of falsehood, the court (of Hari) is not obtained.

(By him who) sticks to false covetousness the palace (of Hari) is missed.

The whole world is deceived, in deception it comes and goes.'

The thirst and fire in the body are extinguished by the word (of the Guru).

^ The apodosis in this verse is not clear. Nanak rambles about in his thoughts and a clear logical con- struction (quite abstracted from grammar) is never to he expected. The sense, however, appears to he tliis: whatever man's feats may be, he never can reach the Lord, whose all gifts are.

' WTSPK tTT'SmK) literally: it is come and gone.

Nanak (says): the Guru is the tree (of) contentment, religion (virtue) is (its) blossom, divine knowledge (its) fruit.