The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 228

(4). (Is there) any, any, any, any one, Tvhose he {i.e. God) is?

Every one (is) thine, thou (belongest) to all.

Whose the living creatures, wealth and property are:

To express a thought (about him) is difficult, (says) Nanak.

(1). Make wisdom the mother, contentment the father. Truth the brother; this is the best.-

Pmue. There is a talking (about God), (but) nothing (in reality) can be said (about him). Thy power and value are not attained.

(2). (Whose) two fathers-in-law, modesty and reflection have become: He makes (in his) heart (religious) works (his) wife.

The day appointed for the wedding (is) union (with the saints), marriage separation (from the world). 3 The true and holy ones, (says Nanak), they are fit (relatives).

(1). The union (of) wind, water, fire. The sport of the fickle, active intellect. The nine doors and the tenth gate. Comprehend, 0 wise one, this thought!

Pause. He is relating, speaking, hearing.* Who reflects on his own self, he becomes wise. (2). The body is earth, the wind (breath) speaks (in it). Comprehend, 0 wise one, who has died? The form (= body) has died, egotism is rejected. He has not died, who is seeing. (3). For whose sake they go to the bank of a Tirtha: (That) exquisite jewel is even in the heart. The Pandit, having read and read, discusses an argument,

The Sikhs do not know what to make of tliese two lines. They explain;j?T by fvfTT> injury; JKTTHT?? by J^+I+HIA ^3 (like heaven), %i{\^ by \£3TZ or 7;:^^ ^3 (like a river), all wliich explanations give no sense whatever. tT^ is a name for Brahni (the absolute substance); ^?n^ we would explain by ^ = •w[^ guidance, direction, and Jn?5 = ^T^, sign (in Hindustani also jC, as: UUsT ^\li, to make one under- stand by hints). These verses are mere riddles, intended for puzzling.

According to the Janampatri these words are said to have been addressed to Mardana, when he asked leave to revisit his family.

We have added the words in parenthesis according to conjecture, as Nanak usually only gives a few hints, which by themselves are more or less unintelligible. * The fl'gj is apparently referring to the Supreme.

(But) does not know the thing that is within.

(4). I have not died, my calamity (only) has died.

He has not died, who remains absorbed (in the Supreme).

Nanak (says): by the Guru Brahm is shown:

(]). (Who), having heard and heard comprehends (and) minds the name:

(Whom) thou thyself leadest astray, (ho has) no place nor spot.

(Whom) thou instructest (in truth), (him) thou unitest to union (with thyself).

(If) the name be obtained, it goes with me.

Without the name the whole (world) is bound by death.

(2). Agriculture (and) trade (are under) the protection of the name.

A bundle of seed (of) sins (and) religious merits (is with men).

Pleasure and passion in the heart are a loss.'

Who has forgotten the name, departs with a blemish in his heart.

(3). The instruction of the true Gui'u is true.

Body (and) mind (become) cool ( = tranquil) (by) true knowledge.

By the fullness of water in the moat (there) is sap (in) the lotus.'

(Who) are attached to the word (of the Guru), (they are) sweet (like) the juice (of) sugar-cane.