The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 57

There is formed discernment, intelligence and wisdom in the mind. There is formed the know- ledge of the Gods and Siddhs.

' We have deviated from the common e.\planatioiis of the Sikhs, which are mostly hidicroiis and pass in silence whatever offers particular difficulties.

^ oTS'ft is the Formative Plur. dependent on ^T^T3 •

' The Sikhs identify XTgj^T^ with Brahma-loka.

* The 5^H ^fn is ou this world, according to the Puranas; Vish. Purana, p. 21"2.

' His name the Sikh commentators expressly add. On his instruction see Vish. Parana, p. 117.

' tfT^) the four mines (of production); "ETl^ signifies the (four) stages of voice from the stirring- of the breath unto articidate utterance.

' T3*T> 'he Sansk. lf?I (n.) joy, happiness (not the Pers. *.-i).

The character of the region of works (Karm-Khand) is power. There is none else.

There are heroes very powerful in hattle. In them Ram (God) remains quite brimful (or filling them).

There Sita ' is cool (happy) in greatness. Their beauties cannot be told.

They do not die nor are they deceived. In whose heart Earn dwells.

There dwell some communities of Bhagats (devotees). They are joyful, (for) that True one is in their heart.

In Sac-Khand - dwells the Supreme Being (the formless). Having created he sees it and is happy by the sight.'

There are regions, orbs and worlds. If one would enumerate them, there is no end of the account. There are worlds and worlds and forms. As his order is, so is the work (done).

0 Nanak! the telling (of it) is hard iron.

Continence is the work-shop,* patience the goldsmith. Understanding the anvU, the Veda the tool. Fear the bellows, the heat of austerities the fire. The vessel is love, in this melt Amrita (nectar). (Then) the sabd is formed* in the true mint.' This is the work of those, on whom his look and the destiny is (fixed).

0 Nanak! the looker on is happy by the sight.

"Wind' is the Guru, water the father, the great earth the mother. Day and night, the two are female and male-nurse; the whole world sports.

K Dharm-raja rehearses the good and bad works in the presence (of God). By their own actions some are near and some are afar off (from God).

By whom the name (of God) has been meditated upon, they are gone (to the other world) having cast ofi' their labour.

0 Nanak! their faces are bright, and with them (after them) how many people are saved (liberated)!' ^^

' Sita, the wife of Rama. ^\i, coo), refreshed, happy, an allusiou to her name Sita.

' The?TH 'Vfe corresponds to the ^?n?I^^, the habitation of Brahma.

' The Sikh commentaries explain TJ^f^ (AvJIW by: f^Tfl 5^ A-^Td 7f^ ^M^T § T (AvJ l?5 tJ3T vT ""horn he looks at, be becomes happy;" but there is no indication of the change of the 6ul)ject.

' ITTf^, the sabd or word of the Guru, the instruction of the Guru concentrated in the name of God. Uf^p^ may also be translated as Imperative or Jussive: should be formed.

" TB^ i'^MlfS, the true mint is explained by: ffj '^llfS, the assembly of the true or pious; in this assembly tlie true instruction is oI)tained, as shown by the following verse: for those, on whom his look and mercy is, are tlie ^TTR Sadbs.

' With reference to the wind or breath being the Guru (of all) the Sikhs relate: when Brahma created the human body, all the limbs, etc., quarrelled, which should be the most important; then Brahma decided that breath was tlic greatest, without wiiicli the whole body could not live.

" 53T ^dT Alfw, supply:?3T Tf^Tfei how much creation or people, a common omission iu the Grantb.

What is that thy gate, what thy house, where sitting thou supportest all? Thy musical instruments and sounds are many and innumerable, many are thy musicians.