The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 439

Pause. (I am) some retail-dealer of Earn, my venture of goods is laden, 0 dear! (2). I am a retail-dealer of Earn, I naturally carry on tratfic. I have laden the wealth of the name of Eam, the world has laden poison. (3). 0 receiver of customs, write down anything you please 1 The punishment of Yama does not fall on me, I have given up all worldly cares. (4). As the colour of the safflower is, so is this world. The colour of my sweetheart is of Majlth, says Eavidas, the tanner.

Gaurl purli; Raviilus. Om! by the favour of the true Guru!

(1). As a well is filled with frogs, which have no knowledge of other countries:

So my mind is fascinated by the world, it has no knowledge of this and that side ( = world).

Pause. 0 Lord of all the worlds, show me one moment thy sight, 0 dear!

(2). My intellect has become impure, (so that) thy state cannot be apprehended (by me), 0 Madhava! Bestow mercy (on me), (that) my error may cease; instruct me and give me a good intellect! (3). The most excellent Jogi does not reach (them), thy qualities are beyond telling. On account of love and devotion (to thee) Eavidas, the tanner, tells (them).

Gaufi lairCigani. Om! by the favour of the true Guru!

(1). In the Satya Tug (was) truth, the Treta (was) ofiering sacrifices, in the Dvapar (was) the performance of worship.

In the three ages three (practices) were established, in the Kali-yug the name (of Hari) alone is support.

' ^*I {l*tS) i.e. duality; JOT ( »--'^ i.e. the three qualities. " Ravidas was a ^^T3 "r tanner.

How shall I get to the other side, 0 dear?

No one instructs and tells me, by what coming and going may vanish?

(2). Eeligious duties (of) many kinds are described, (but) the creator is seen in all the worlds.

"Which are those works, by which one may become emancipated, by practising which aU perfections may be obtained?

(3). Outside one may be washed with water, (but) in his heart are manifold vices.

In what wise may he become pure, (whoso) practice is after the manner of a clean elephant? '

(4). Good and bad actions must be weighed, (but) there is doubt when one hears the Veda and the Puranas.

Doubt always dwells in the heart, who puts away (his) conceit? •(5). As the night passes before the light of the sun — (this) the whole world is knowing —

(So), mind, copper is turned into gold without delay, (if) it come into contact with the philo- sopher's stone.

(6). He meets with the Guru, the most excellent philosopher's stone, on (whose) forehead it is written by destiny.

(If) a mind absorbed in divine contemplation meet (with) the mind, the diamond shutters are opened.

(7). ("Whose) mind is intent on devotion and performing worship, cutting off the bonds of error and vices:

He is happy (in his) mind (and) united (with the Supreme), reflecting only on the excellences of him, who is without qualities.

(8). Many efforts (of) repression were made (by me), (but though) put aside the noose of error does not recede.

Devotion out of love does not spring up, Eavidas is sad about that.

' The elephant, wlien washed, wallows again in the dust.

492 RAG ASA; MAH. I., IV., s5 DAR, I. II.

Um! The true name is the creator, the Supreme Spirit, without fear, without enmity, of a timeless form, unproduoed from a womb.

What is that thy gate, what that house, where sitting thou supportest all?

Thy musical instruments (and) sounds arc many, (yea) innumerable, how many are thy musicians?