The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 101

The true Guru is the giver of the name (of him) whose storeroom is full.

Always, always he should be praised, (who has) no end nor limit!

(4). The preserver should be praised, whose actions are many!

Always, always he should be worshipped! this is the greatest wisdom.

In soul and body it is sweet to him, on whose forehead (this) destiny is (written), 0 Nanak!

(1). 0 brother, join the saints, remember the true name!

Store up provisions for the soul! (that will be) with (thee) here and there.

From the perfect Gum he (=Hari) is obtained, having bestowed his own favourable look.

By destiny he obtains (him), to whom he is merciful.

Pause. 0 my heart, there is no one like the Guru!

No other place is seen, the Guru (alone) unites that True one (with thee). (2). All things he has got, who has gone and seen the Guru. Whose mind is fixed on the feet of the Guru, they are very fortunate, 0 mother! The Gum is bountiful, the Guru is powerful, the Guru is contained in all. The Guru is the Lord, the Supreme Brahm, the sinking ones the Guru causes to swim.'

' The sense is: which is equal to crores of ablutions.

' The Guru, as an avatar, is identified with the Supreme Being.

70 SIKI KAG, MA.H. v., SABD XXI. XXIJ. (XCI. XCIf.)

(3). By what raoutli is the Guru praised, who is the powerful (=efficieut) cause of causes?' Those foreheads remained immovable, on which the Guru put his hand.

The nectar of the name, which the Guru gave to drink, is a suitable food against birth and death. (By whom) the Guru, the Lord, the destroyer of fear, has been served, (his) pain has goue off. (4). The true Guru is deep and profound, the ocean of comfort, sin-removing. Who has served his own Guru, on him the club of the messenger of Tama does not fall. I have searched and seen the whole world (and found that) nothing can be compared with the Guru. The treasure of the name was given (to me) by the true Guru, in the heart of Nanak is (therefore) the pith of happiness.

(1). Having considered it sweet I ate it, (but) a bitter taste sprang up (after).

Brothers, friends, good friends were made (by me), (I) was occupied with talking about worldly subjects.

(But all) passes quickly,^ without the name it is insipid.

Fause. 0 my heart, stick to the service of the true Guru!

"What is visible, that is annihilated, give up the opinion of thy (own) mind! (2). Like a dog, who has become mad, runs in the ten directions. (So) a greedy creature does not know what is eatable and not eatable, it eats all. Being immersed in the intoxication of lust and wrath, it falls again and again into the womb. (3). By the Maya a net is spread out having made a bait within it. By greediness the bird is caught and cannot get out, 0 mother! It does not know him by whom it is made, again and again it comes and goes. (4). This world is fascinated in many ways and in many manners. Whom he preserves, he is preserved (abides), the infinite Supreme Spirit is powerful. The people of Hari are saved by their constant meditation on Hari, Nanak is always a sacrifice (for them).

(1). The cowherd has come to the cowhouse,' what ostentation has he to make? The time has arrived, it must be gone, take thou care of thy household things!

0 my heart, sing the qualities of Hari, serve the true Guru in love! Why art thou conceited of a trifle?

' o^dcS 0^ IdcN may be translated in different ways. The expression is also found in Tulsi Das Ramayan, where it is explained by: TT^TTTTf^ ^ ^^X!T, the efficient causes of the Mahat, etc. (see Wilson's Vish. Pur. p. 14). o^ Jc\ Q^ Idc^?T*I'3^ may therefore be translated by: who is able to make the primary elements or substances (^JXTST)- Bi't 't 's perhaps more simple to take it = o^dof ^?T33. he is the (efficient) cause of causes, and the whole expression, o^JcN o^ldO T(*T3^> might he translated by: he is the powerful (efficient) cause of causes.

^ JlfyW, cow-house, a hut built on pasture ground, thence the adjective or s.m. 3Tf275^, the cowherd, who belongs to the Jffg^y. The word is obsolete in Hindi now, but still in use in Marathi (iH^ldb)-

sir! rag, MAH. v.. SABD XXIII. XXIV. XXV. (XCIII. XCIV. XCV.) 71

(2). Like the guest of a night thou wilt rise and depart at dawn. Why art thou enamoured with thy household? all is (like) a flower-garden. (3). "Why sayest thou: " mine, mine "? desire that Lord, who has given it! By any means thou must rise and go, thou wilt go leaving behind lakhs and crores (of rupees). (4). Whilst wandering in the eighty-four lakhs (of forms of existence) thou hast obtained the hard- to-be-acquired human birth.

O Nanak, remember thou the name! that day (of departure) has come near to thee.

(1). So long thou livest comfortably, as thy companion is with (thee).

When thy companion has risen and gone, thou art mingled with dust, 0 woman!