The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 56

As it is pleasing to him, so he sets agoing, as his order is. He sees, but into their sight he does not come, he is very wonderful.

Salutation to him, salutation! Who is first, spotless, without beginning, having the same dress through aU ages.

His seat are the worlds, his storehouses the worlds. Whatever is put down by him (in them), (is put down) once (and for ever). Having made (all things) the creator sees (them). 0 Xanak I the work of the True one is true {i.e. real and lasting).

Salutation to him, salutation! Who is first, spotless, without beginning, immortal, having the same dress through all ages.

If from one tongue a Lakh be made, if (from) a Lakh twenty Lakhs (of tongues) be made. If Lakhs, Lakhs of times the one name of the Lord of the world be uttered.

Axe on this way the steps of fellowship ascended becoming twenty-one (twentieths)? ° Having heard the words (of the birds) the worms became emulous of the sky {i.e. of flying).

0 iXanak! by (his) favourable glance he is obtained, false is the idle boasting of the false ones.

* Very likely an allusion to the vital breath. — 7T[^ signifies also in Hindi and Panjabi the conch itself, not only its sound.

' f^fft firf^ may generally signify: prosperity and success; here not the perfections, which are obtained by the practice of the Jog, of which eight are enumerated (see Wilson's Vish. Pur. p. 45, note 5), elsewhere eighteen; see Gujri V. mah. 1, 4.

>1liil = Maya. In the Bhagavata Purana the divine will, contemplating its expansion into manifoldness, is made to denote a female deity, coequal and coeternal with tlie First Cause, whose name is Maya. By Iier tlie Lord made the universe. This (originally poetical) personification of the divine will is also adopted here. — See Vish. Pur. p. 21, note I.

* ♦i*1ldl> the xcorldly or creator of the world, is Brahma; the 33T3^> o"" storekeeper, is Vishnu (the preserver), and the judge, Shiva (the destroyer).

We have preferred to give the whole sentence as interrogative. ^A'hom Nanak impugns here is not known. \ff3 "M^sl'HT. the steps of fellowship are said to mean ijo^f^, final emancipation; \ff3= TJflf. ■jfuT ltj*1^, "twenty twentieths" is a Panjabi expression implying the whole, certainty. One above it means absolute truth, and it is therefore explained by the commentators by '%'3^ V7. the highest degree or 3^T*H (qM'3)» the fourth state of the soul, as absolute identity with the Supreme Being, by abstraction from without.

In uttering (the name) there is no power, in silence there is no power. There is no power in begging, in giving there is no power.

There is no power in living, in dying there is no power. There is no power in dominion and wealth, (hy it is) ujjroar in the mind.

There is no power in intelligence, divine knowledge and reflection. There is no power in clever- ness, (by which) the world may be liberated.

In whose hand the power (of liberation) is, he, having created, sees. 0 Nanak! no one is high or low.'

There (are) nights, seasons, lunar dates, week-days (made by him). "Wind, water, fire, the nether region.

In the midst of it the earth is placed as a Dharmsala (Karavan-serai). On it (the earth) are different kinds of living beings and of practices.

Their names are many and endless. (Their) actions, actions- are taken into consideration (by God).

He himself is true and true is his darbar. There obtain honour the pious and the chosen.

(According to his) glance (and their) work, the sign (=lot of the creatures) is put down. The raw ones obtain ripeness there. 0 Nanak! after one has gone (there), the place is seen.

This is the practice of the Dharm-Khand' (region of justice, as told in the last verse). Tell now the ■works of Gian-Khand (the region of divine knowledge).

(There are) many winds, waters, fires, many Kans (Krishiias) and Mahes (Shivas). Many Brahmas, (by whom) creation is formed, and dresses (disguises) of forms and colours.

Many regions of works,* many Merus, many Dhruvas and instructions (of Narada).'

Many Indras, many moons, suns, many orbs and regions.

Many Siddhs, many Buddhs and Naths (J5gTs), many disguises of the Devi. Many Devas, many Danavas, many Munis, many gems and oceans.

Many mines, many voices,* many Lords and kings. Many Yedas, many worshippers; 0 Nanak! there is no end of the account.

In Gian-Khand divine knowledge is very strong. There are sounds (of music), pastimes, pleasures and joys.

The character (sign) of Sharm-Khand (the region of happiness') is beauty. There is shaped a very incomparable form (shape).

Its words cannot be told. If one teU them. he afterwards repents of it.