The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 48

The first Gatha is a couplet scanned by 29 -j- 29 ^ 58 Kidas and called Vig'iti, as:

karpura | puhapa sulgandha. j| parsa | mauukhya | deham | malinam 1| 12 -{- 17 = 29 K.

»nn ^ftra 7^?PTr ^rs? wf^ 3ra^ »wjiia^ ii i

majja | rudhira dur|gandha || nanaka | atthi | garbena | agyanano || 12-|-17=29K-

' In the text on p. xcv 3"5 has fallen out.

^ The original has only 'jn^^T, l)ut the metre requires '3Tft*lT> "liich is also justified by the grammar, as it is the Vocative. ' In the text there is a misprint on p. xcv, as §5' must be read instead of J>fS?.

* Though written in the original ^nWITUTTi. an i must here be inserted in the conjunct consonant sr, in in order to get tlie necessary number of moras.

* As regards the distribution of the feet there are always 4 -|- 4 -f 4 in tlie first Pada, in tlie second Pada we have 3 -f 5 -|- 4 -|-.5, but in tlie fourth Pada 4 -f 3 -|- 5 + 5.

ON THE LANGUAGE AND THE METRES USED TN THE 6RANTH.

The second Gatha is a couplet scanned by 27 + 29 and called Candriku, as:

•traW^ V^TTf3 WTRTTI TKt ^*H t»T T:?35CT II

pramano | prajanti | akasaha || dipa | loa si | khandanaha || 15 + 12 = 27 K.

gachC-na | naina | bhrirena || nanaka | bina | sadhu na | sidhyate || 12 + 17 = 29 K.

The name of the metre is always added in the Granth, where it is a conventional metre, as stated already; where it is not added, it is more or less a fancy metre of the poet. Such stanzas are designated by the Sikhs by the general appellation of "Faur'i."

The true name is the creator, the Spirit without fear, without enmity, haying a timeless form, not produced from the womb.'

At the beginning is the True one, at the beginning of the Yug is the True one.' The True one is, 0 Nanak! and the True one also will be.

By meditation (and) meditation it {i.e. the knowledge of the True one) is not effected, though I meditate a hundred thousand times.

By silence (and) silence it is not effected, though I keep on a continual absorption of mind.

The hunger of the hungry does not cease, though I bind together the load of (all) the worlds.*

There may be acquired a thousand, a hundred thousand dexterities, not one goes with (at the time of death).

How does one become ^ a man of truth (knowing the True one), how is the embankment of false- hood broken?

He who walks' in his {i.e. God's) order and pleasure, 0 ITanak! (and) with (whom) it is (thus) written.

' *>CH^. free from the womb (the same as t>f^jvt). ^3= ^*T^. birth, production. Other forms are:

The Japu is composed by Baba Nanak himself. The Sikh tradition runs thus: JTS AlAWtTl' sf^ JITIZ f?nn TTI^ ^^ t ^^^ VFET^ 5 TrVnft ^ ■66ril ^ TO\ S"- Ouru Nanak had a cou- versation with the Siddhs (Jogis) on the mountain Sumeru; there tlie discourse of the Japu-ji was made. The Japu-ji is composed in so-called 'Hw^^ (ladder), verses of unequal length, within which the rhyme may vary. ' Mani Singh comments on this: »HTf^ tT3T3 Ti ^ 3^ # "^^ M3 Wl ^ WT3 y>KT 3# 3i yoH W3 Wl '■ when there was as yet no beginning of the world, Brahm was true (e,visting); when the world was made, then also Brahm was true.

V'3T'tft> etc. There are said to be fourteen cities, seven celestial and seven sub-terrestrial ones = the whole universe. y<ScM = yAcM, v. a. to l)ind together (into a bundle).

vTSTJK is a passive form, properly: it is become, not as the Sikhs now explain it: we become. ^ rl<»cM is a verbal adjective, «alking.

By (his) order are made the forms (of all things), hia order (however) cannot be told. By his order are made the living beings, b}' his order greatness is obtained. By his order are the high and the low, by his order pain and pleasure are set down. By his order some are pardoned, some are by his order always caused to wander about (in trans- migration).

Every one is under (within) his order, exempt from his order is no one. 0 Nauak! if one understand his order, he will not speak in self-conceit.

One sings his {i.e. God's) power, if one has power (so to do). Another sings (his) liberality, if he knows (his) sign.'

One sings his beautiful qualities and greatnesses. — Another sings a difficult thought of science.