The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 426

0 my mind, the mind, that turns back (from the world), is absorbed (in the Supreme).

By the favour of the Guru understanding is produced in the perverse one {i.e. mind), otherwise it would be estranged (from the Supreme).

(2). He is near and far, far and also near, as he is considered by them.

The sherbet, that is made by means of sugar-candy, is known by thera, by whom it is drunk.

(3). To whom shall thy story, which does not contain any qualities (of thine), be told? is there any such discriminating one?

Kabir says: by whom the match is applied, by them the flash is seen as such.

(1). In him (the Supreme) there is no fire and ocean, no sunshine and no shade, in him is neither production nor destruction.

Jfeither life nor death, neither pain nor pleasure pervades him, there is empty, abstracted meditation (in him), both ' (therefore) are not in him.

The story of the self-existing - one is inexpressible and wonderful.

He cannot be weighed, he is neither consumed nor increased,^ there is neither lightness nor heaviness in him.

(2). Below and above, both are not in him, neither night nor day are in him.

(There is) no water, no wind and fire (are in him), the true Guru brings about absorption in him.

(3). He remains constantly unattainable and inapprehensible, (but) he is obtained by the favour of the Guru.

Kabir says: I am a sacrifice to my own Guru, (by whom) I remain in connexion with the society of the pious.

(1). Religious demerit and merit are the oxen, he buys, the breath is manifested as the capital. (Worldly) thirst is the filled sack in the heart; in this wise the venture of goods is bought.

(That) the whole world has been made (by him) a trafficker.

(2). Lust and wrath are made the two receivers of customs, the whim of the mind is the highway- robber.

The five elements, having met, determine the fine {i.e. death) and the venture of goods is (thus) brought across.

(3). Kablr says: hear, 0 ye saints, now there such a thing happened:

Ascending a pass one ox became exhausted; he is gone and the sack scattered!

sphere of the throat and neck; 6)?T^^^, the sphere of the head, having at its crown the W^t^VT. or vent- bole of Brahm, tlirough which the soul escapes. Throngh these six spheres the Jogis pretend to draw the breath up and to become thus absorbed in Brahm, whilst living.

' i^G, either adjective, both, i.e. life and death, pleasure and pain, or as substantive: duality.

^ tlvlTl signifies here: self-existing; in this sense the word occurs also in the Ramayana of Tulsi Das.

^ ^rf^ = 7-i^t consumed; ilSTfe signifies also in Hindi: much, abundant; here = increased (in contradistinction to yI I PSi)-

4'j'4 EAG GAURI; THE BHAGAT KABIK, L.-LII.

(1). In tlie house of one's father's family there are four days, one must go to one's father-in-law. The blind people do not know (this), they are foolish and ignorant.

Fmise. Why does the constable seize and bind the woman?

Persons have come to the house, those, who bring home the wife, have come. (2). Which rope is let down into the well, that is seen?

The rope with the jug is broken and fallen down, the water-drawing woman rises and goes. (3). The Lord, becoming compassionate, bestows mercy and accomplishes his own work. Then she is known as a happy married woman, (when) she reflects on the word of the Guru. (4). Every one goes about being bound by her former works, see and reflect (on this)! What shall be said to her, what shall the helpless one do?

(5). Having become hopeless she rises and goes, not having brought about steadiness in her mind. Cling continually to the feet of Hari, flee to his asylum, 0 Kabir!