The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 581

* IrJdtirfl. stigmatized; literally: having a risen scar or stigma.

' The sense of this line is pantheistical; the object has become the subject again by pantheistical union of the finite with the infinite being, brought about in the mind by the negation of duality.

^ y fd is here used as feminine; it is usually masculine.

" 3T3 f^rfn ^%! the load ascends to the head, i.e. the load is laid on his head.

^ The explanation, as given by natives, is: first died a deer (m.), then the fif^^ft (the female thereof); then the hunter and his wife; the mirgi was with a young one and the wife of the hunter with child.

' 5Tn — *W"@H Must be joined, though separated for the sake of the rhyme; 57JT niQd ov TThQd cJTJT. anywhere.

(93). Kabir (says): the society of the pious should be joined, at the end it brings (one) through.

Company with the Sakats should not be kept, from -which destruction results.

(94). Kabir (says): by whom he [i.e. Hari) is well ' remembered in the world, he is absorbed (in him) in the world.

By whom the name of Hari is not remembered, they are uselessly - born.

(95). Kablr (says): (one's) hope should be placed on Earn, hope on others is useless.

Those men fall into hell, who are regardless of the name of Hari.

(96). By Kabir many disciples and friends were made, but no friend of Kesava.

They were gone to join Hari, (but their) mind stopped in the midst (of the way).

(97). Kabir (says): what shall the helpless creature ^ do when Earn docs not give assistance?

On whichever branch I pxit my foot, that goes down.

(98). Kabir (says): in teaching others dust falls into the mouth.

WhUst keeping the capital of others the field of the house is eaten up.

(99). Kabir (says): I remain in the society of the pious and eat the bran of barley.

May happen what will, with the Sakats I shall not go.

(100). Kabir (says): in the society of the pious there is day by day a twofold love.

(Though) the Sakat wash the black blanket, it does not become white.

(101). Kabir (says): the mind is not shaved, why do they shave the hair?

Whatever is done, that is done by the mind, the head is uselessly * shaved.

(102). Kabir (says): Eam is not given up (by me); if body and property go, they may go.

By the Lotus-foot (my) mind is perforated, in the name of Earn I am absorbed.

(103). Kabir (says): the instrument, which we were playing, (of that) every string is broken.

What shall the helpless instrument do, (if) the player goes?

(104). Kabir (says): I shave the mother of that G-uru, who is not able to clear away error.'

He himself is drowned in the four Vedas, (his) disciples are floated away.