The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 224

There is no fruit of that (human) birth,' so long as one does not know Brahm.

The ocean of the world some one crosses by the favour of the Guru.

The cause of causes is powerful, says Nanak, having reflected.

Causality is in the power of the creator, by whom the skilful machinery (of the world) is put down.

At the court of the Lord the musician dwells. By praising the true Lord the lotus (of his heart) has opened. Having obtained the omnipresent Lord his heart has become happy. The enemies are kicked out and beaten, the virtuous ones have got the ascendancy. Who serve the real and true Guru, (to them) the true word is shown. Having reflected on the true word (of the Guru) death is destroyed (by them). The musician rehearses the inexpressible (Supreme Being), by the word (of the Guru) he is accomplished.

Nanak (says): the beloved Hari, who is deep in qualities, is met with.

From sins sins spring up, if they commit (sins), they fall into sins. By washing they {i.e. the sins) do not go off, though they wash them a hundred (times). Nanak (says): (if) he {i.e. Hari) pardon (them), then they are forgiven, otherwise they foUow (them).-

0 Nanak, talking and prating are pains, giving (them) up pleasure should be asked. Pleasure and pain, both are at the gate; man goes and puts them on (like) clothes.^ WTiere by speaking loss is suffered, there silence is the best thing.

' There is an attempt on the part of Angad to write Sanskrit. fTfJT ■riA*Tf'T is apparently the genitive, as shonii by the following 44lcJ| j JTflTBt'T. the ocean of the world. It appears that he has considered fiSOiW as a f,\ih?,ta.ut\ve, fruitlessness (though it is au adjective) and that ^f^T TJAiTf'T stands for (f^ "riA^t^i though the Saiisk. genitive of SpJI is '3|tt<i:. That such an attempt at Sanskrit-writing is made, the whole context shows.

- VITol, adv. near, from hehind (Siudhi XH'^); VTfvT = V^-

^ The sense of the words.^fy •t\^6 is: both are at the gate = within reach. Man puts pleasure and pain on as he puts on a doth, i.e. according to his liking.

Having looked about in the four corners (of the earth) (my) inside was searched (by me).

By the true, inapprehensible divine male, having created, it is looked down (in mercy).

To liim, who has gone astray in the desert, the way is shown by the Guru.

The true Guru is the vehicle of the True one, the True one is held up (bj' him).

The gem {i.e. the Supreme) is obtained in (one's own) house (= personality), the lamp is lighted (therein).

(Wlio) praise (him) by means of the true word (of the Guru), (they are) happy, truth is kindled (in them).

The fearless one, who is given to pride, is annihilated.

The world, having strayed away from the name, wanders about as a goblin.

In fear (man) is born, in fear also he dies, fear is in his heart.

Nanak (says): if he dies in the fear (of God), he has come into the world happy.

"Without fear he lives, many, many pleasures he enjoys.

Nanak (says): if he dies without fear, he rises and goes with a black face.

(If) the true Guru become merciful, then (one's) wish is fulfilled.

(If) the true Guru become merciful, one never grieves.

(If) the true Guru become merciful, pains are not known.

(If) the true Guru become merciful, then the pleasure of Hari is enjoyed.

(If) the true Guru become merciful, then what is the fear of Tama?

(If) the true Guru become merciful, there is always happiness in the body.

(If) the true Guru become merciful, the nine treasures are obtained.