vaapaaraa

This is a really important for you guys to read.. many ppl(incl me until now) dont know what Osho has said about our Gurus. Read the bold text ============================== Osho's interaction with sikhs and punjabis The Sikh religion is in many ways interconnected with the Hindu religion. The Golden Temple in Amritsar, Punjab, is the main Sikh temple. One man in Punjab?he was the most famous saint in Punjab, known as the Lion of Punjab, Baba Hari Giri. He was not aware of me, and it was just a coincidence that in a conference? In Amritsar they have every year a Vedanta conference, world conference, and at least one hundred thousand people gather in the conference. It was just a coincidence that he spoke and I was to speak after him. And I criticized him point by point. The organizers were simply frozen to death, because that man was respected in Punjab. Thousands will be ready to die for him. I was not known in Punjab at all, that was my first time to be in Amritsar. And I criticized him so totally, even on small points, that they were afraid that there is going to be a riot immediately. And I don't have not even a single person who knows me. An ancient Vedanta story he has told. The story is that ten blind men cross a river, and after passing the river they think it is better to count. Perhaps somebody the river has taken away. The current is strong and it is rainy season. So they start counting. But the count always comes to nine, because everybody leaves himself. He starts from the other, ends with the last, does not count himself. Naturally, it is nine. One man sitting on the bank was watching the whole scene. It was hilarious what they were doing. They started crying and weeping that, "One friend is lost." That man came and he said, "Don't be worried. I will find your friend. You stand in a line. I will hit the first man on the head with my stick and you say one. I will strike the second man twice, you say two. Third three times, you say three. You count how many times I strike and you speak the number." And they were immensely happy because the last man is found. The tenth man got ten hits. This is an ancient Vedanta story told for centuries. Nobody has ever raised any question about it. I asked the people, "This story is absolutely idiotic, because how did these people know that they were ten? Had they counted before entering the stream? If they knew how to count before they entered the stream, how did they forget it? How did they know that they were ten? And Hari Giri has to answer it, otherwise?telling such idiotic stories and making them into great philosophy!" He became so furious, knowing perfectly well that now there is no answer. If these people count themselves before entering the stream, then naturally they will be able to count afterwards. If they had not counted, then how did they come to know that they are ten? He simply walked down the podium, and I told him, "This escape will not help. I have discussed every single point that you have raised. If you have any guts?and you are known as the Lion of Punjab, the whole pride of Punjab is at risk?then don't escape. Come back." And he would not come back. He simply escaped. And I asked the people, "This man you still want to call the Lion of Punjab? And I will be here ten days and for ten days I will wait. If he wants, this challenge is open for ten days. I am ready to fight on every ground." And the problem is that I am not against the essential message of the Upanishads. But what these people are doing has nothing to do with the essential. They are making the nonessential more important, because the nonessential helps them to exploit people. The essential will not help to exploit anybody. The man simply escaped. Ten days I was there in the conference, and even the organizers were surprised that not a single Punjabi stood in favor of him. I asked that anybody, if he wants to accept the challenge in place of his guru, his Master, I am ready. Those one thousand people?one hundred thousand people just remained silent. In ten days time I was able to manage that what I am saying is the real essence of Vedanta, and what you have been told up to now is not the real essence. The real essence is the same whether it is Vedanta or Zen or Sufism or the songs of Baul or Kabir. It doesn't matter. If anybody who has really attained, experienced, then he will agree with me. last330 It was an every day experience in India. I was worshipped in the temple of Amritsar by the Sikhs almost as one of their masters. They have ten masters. Actually the man who introduced me in their conference said that I could be accepted as their eleventh master. But now they won't let me into the temple. At that time I was holding back many things. I had talked about one small book, Japuji, and the Sikhs were immensely happy because no non-Sikh had ever bothered. And the meaning I gave to their small booklet they had never thought of. But when I said, after two years, in a meeting in their Golden Temple that, "I consider only Nanak to be enlightened; the remaining nine masters are just ordinary teachers," they were ready to kill me. I said, "You can kill me, but you will be killing your eleventh master!" mystic27 I don't have any desire to die. That does not mean that I want to live forever. It simply means that as long as life is, I enjoy; if death comes, I will enjoy it too. But I am not going to Jerusalem knowing perfectly well that they are preparing a crucifixion. It happened in Amritsar when I was getting out of the train, I was blocked. Two hundred Hindu chauvinist people wanted me to get back into the train and not enter Amritsar. The people who had come to take me had no idea that there would be two hundred people, so only twenty or twenty-five people were there just to take me home. And there was to be a meeting immediately?just time enough for me to take a cup of tea and go to the meeting. So everybody was in the meeting?ten thousand people waiting there?and these twenty-five people surrounding me in case those two hundred Hindu chauvinists do any harm to me. I could see in the faces of those two hundred people nothing but murder. The stationmaster by chance happened to be one of my lovers. He phoned to the Golden Temple of the Sikhs, "This is the situation: We are not moving the train, because if we move the train there will immediately be trouble. We are not moving the train. Those people are insisting that he should get into the train and he is not going to get into the train, so immediately send a few temple guards. The temple guards have naked swords, so a few temple guards came. As they came the crowd started dispersing, because naked swords?there would have been a massacre. And for the first time I had to be escorted, protected from all sides with naked swords, into the city. I said, "This is my last time in this city." They said, "Why?" I said, "Because I don't want this kind of nonsense." And that was not only my last time in that city, I stopped moving altogether. I said, "Those who want to understand me will come, and those who do not want to understand me?in fact why should I interfere in their lives? If they don't want me to be in their city?. It is their city: if they want to remain idiots forever they have the freedom, and I respect their intention. I cannot force them to be enlightened. Let them remain endarkened?this is their choice. Why should I bother?" That day became decisive: I was not going to move anywhere. dark26 =================== please discuss

Adi granth

Here is Osho ji's first oobe expeirence I recommend everyone to read the bio.. its really interesting http://nonduality.com/osho.pdf Waheguru ji ka khalsa, waheguru ji ki fateh

waheguru ji ka khalsa, waheguru ji ki fateh plz check pm

TODEE, FIFTH MEHL: In the Saadh Sangat, the Company of the Holy, I contemplate the Name of the Lord, Har, Har. I am in peaceful poise and bliss, day and night; the seed of my destiny has sprouted. || Pause || I have met the True Guru, by great good fortune; He has no end or limitation. Taking His humble servant by the hand, He pulls him out of the poisonous world-ocean. || 1 || Birth and death are ended for me, by the Word of the Guru's Teachings; I shall no longer pass through the door of pain and suffering. Nanak holds tight to the Sanctuary of his Lord and Master; again and again, he bows in humility and reverence to Him. || 2 || 9 || 28 || Saturday 30th Maghar (Samvat 535 Nanakshahi) (Page: 717)

Great Veer... im just readin it as well its excellently written.. heres an interesting oobe ..

from the biography..

rivers are really one interesting mystery... Guru Nanak Dev Ji was in the river for three days... the river where a leper was cured, which is now amritsar Buddha found his enligtenment from the river where the old man showed him the world... now as Osho is sayin river was his best friend... then in mahabarta , Bhima drowns in the river and gets the syrup from some god there .... which made him as strong as 100 elephants more?

I m tryin to find it .. i read it 3 yrs back... but i just found somethin really cool.. its his 1500 page autobigraphy !! get it here : http://nonduality.com/osho.pdf I just read a bit of it...looks interestin I will look for the article on dreams... and post it here

yeh i agree.. its really about doin it on your own.. so Osho usually has a lot of methods i believe , didnt he give a method ? did you read his commentaries on dreams? they are really good

I was seein this video on bbc .. he was like communication with aliens.. it was very weird..

Great post veerji

Welome to the Forum ji

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Great post N30 ji This is a good description of Ajapa jap everythin comes wit gurkirpa

nice.. plz post more about this same theme

Waheguru Ji Ki Khalsa, Waheguru Ji Ki Fateh Thats prolly a good sign. I also tried it one time.. and after doin it aloud for about 10-20 mins, the mind started to remember it, then I brought that attention to the kanth chakra, that is in the throat... altho i was short on time that day.. so i stopped it at that point.. gonna do again tonite Also this is a commulative process.. it cannot be done all in one day.. also the longer you sit, the more deeper you go. My highest record ever was 3 hours... and for that you need to have a good sitting posture.. If the posture is right, then You should usually lose all consciousness of your body in an hour.. and it will become very light. I started off with sukhasana or chonkri, sometimes padmasana, or just sit on a chair.

nice.. I mite watch it sometime.. now that im done with exams so how far have you gotten with this? Did you have any oobe yet

Waheguru Ji Ki Khalsa, Waheguru Ji Ki Fateh Fish wouldnt fall under the intoxicant category.. its not harmful to you or produce any highs, Its actually good for your eyes and brain. Also, I would just like to add something about the heaven and hell... hell is really where we are rite now.. thats our present state... we reach heaven when we are one with the Guru... So when they say you will goto hell in the next birth it really means that you will come back here... You also mite have heard some sants saying that gurmukh people have made thier lives a heavenly experience , yet they are just like us livin on earth.

87. The world is blind and the God alone seeth. (Asa, M. 1) 88. When Thou, O Creator, art the Cause of all causes, why then shall I lean on the world and for what? (Asa, M.1) 89. As much is the music in our mind, that much is Thy sound, O Lord. As much is the form, that much is Thy Body. Thou art the tongue that tastes, thou the nose that smells. (Asa, M. 1) 90. Great is Thy Glory, for great is Thy Name. Great is Thy Glory, for Thy Justice is just. Great is Thy glory, for eternal is Thy Seat. Great is Thy glory, for Thou Knowest our speech. Great is Thy Glory, for Thou divinest our inmost thoughts. Great is the Thy Glory for Thou givest, unasked. Great is Thy glory, for Thou art all-in-all. Nanak: All Thy Doings one cannot tell. For, what is and will be, is all in Thy Will. (Asa, M. 1, Var) 91. True are Thy worlds, True Thy universes. True are Thy regions, True the forms Thou Createst. True are Thy Doings, True all Thy Thoughts. True is Thy Command, True is Thy Court. True is Thy Will, True is Thy Utterance. True is Thy Grace, True Thy sign. Myriads upon myriads call Thee Light and Truth. In thee, the True One, is all power, all majesty. True is Thy Praise, True Thy Commendation. O Thou True King, True, True is all Thy Play. (Asa M. 1, Var Shloka M. 1) 92. Nanak : The Lord acts according to His Law, but lo, works also with discrimination He. (Asa M. 1, Var) 93. In the Lord's Fear blows the wind with its myriad breezes. In the Lord's Fear roll a myriad rivers down. In His Fear is the fire forced hard to labor. In His Fear is the earth crushed under a burden. In His Fear do the clouds roam on their heads. In His fear doth the Dharmraja (1) stand at the Lord's Gate. In His Fear blazes the sun, in His fear shines the moon, and move aeons of times, both, and miles without count. In His fear are the Siddhas, Buddhas and Nathas. In His Fear vaults the sky over the earth. In His Fear are the warriors and heroes of strong limb. In His Fear do boat-loads of men come and go. Yea, the Writ of thy Lord's Fear is over the heads of all. Says Nanak: "Fearless is the One Absolute, the True Lord, alone." (Asa M. 1, Var. Shloka M. 1) 94. True, O Lord, art Thou alone who hast manifested Thyself in all as Truth. (Asa, M. 1, Var) 95. Thou, O God, art the Creator, who am I to create? For, if create, I cannot create. (Ibid, Shloka M. 1) 96. In Thy creatures is Thy Light, O God. Through Thy Light art Thou known and though without attributes, all attributes inhere in Thee. (Ibid) 97. He whose Sustenance sustains us, to Him let's say, 'all hail'. Says Nanak: "With the Master, the command wouldn't do: it is the prayer that works." (Ibid) 98. What use is that service which rids one not of the fear of the Lord? Nanak: The True Servant is he who merges in the Master. (Ibid) 99. I do the work which He, my God, has assigned to me. (Ibid) 100. He, the Lord is Deathless, so I fear not death. As He is destroyed not, I fear not destruction. Neither He is poor, nor I am hungry. Neither He is in woe, nor am I in misery. Neither He is Bound, nor am I in bondage; neither He hath the Toil, nor am I bound to struggle. As He is Spotless, so am I spot-free. As He is in Bliss, so am I in ecstasy. As He is Worn not by Care, so am I not in pain; as He is Stained not, so am I free of stain. Neither He is Hungry, nor do I have the craving; as He is immaculate, so is cst my being. Says Nanak: By the Guru's Grace are my doubts and errors gone; and He and I, meeting together, have become one. (Asa, M. 5) 101. O man, be not clever with thy God. Abandon thyself to Him, if thou wantest Him to meet. (Sorath M. 5, 4:5) 102. Thou art the cause of causes; and there's not another without Thee. (Dhanasri, M. 9) 103. The Lord is the fruit-bearing tree, and whosoever dwells on Him is satiated. (Dhansari, M. 4) 104. Our God is the philosopher's stone that transmutes our iron into gold. He's the chandan tree that makes our dry wood fragrant. (Dhanasri, M. 4:7) 105. O Lord, whom shall we call false and untrue when there's no one else but Thee? Thou Pervadest all, O God; everyone dwells ever upon Thee. (Dhanasri, M. 4) 106. Everyone is under Thy sway, O God, there's no one outside of Thee. Everyone belongs to Thee, O Lord, and everyone merges in Thee. (Dhanasri M. 4) 107. He's the beneficent Lord of all life; He fills all places. (Dhanasri M. 5) 108. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them from their sleep. (Sri Rag, Var Shloka M. 1) 109. He who Sustains us with goodness and who is short of nothing, He alone takes care of my every moment, my Lord, my only God. Unpierceable, Undeceivable, Infinite, Highest f the high is His Form. (Sri Rag, Var Shloka M. 1) 110. My God is riches to the poor, staff to the blind, and milk to the child. (Dhanasri M. 5) 111. As the mother looks after the child, so does our Lord keeps us whole. (Dhanasri M. 5) 112. In the seedless state abides the Yogi, our God, who can be identified neither as man nor woman. (Dhanasri M. 1, Ashtapadis :1) 113. The Lord is everywhere, in space as in interspace, and all that seems belongs to Him. (Jaitsri M. 5) 114. The Lord is our only Friend; no, there's not another. For, He pervades all space and interspace, the earth as well as the seas. Yea, permeates He everything and He's the only beneficent Lord and Master of all. He's the only Support of the earth, Infinite and Boundless. Of his mayriad Merits which ones shall I recount? (Jaitsri M. 5, Chhant) 115. Nectar-sweet is the speech of my God, my Friend. I have seen with care, bitter is never His Word. He the Perfect Master knows not a bitter Word and looks not to my misdeeds. For, it is His innate nature to purify the sinners and to reward even an iota of virtue. (Suhi M. 5, Chhant) 116. If the seeker cries out and begs at the Lord's door, the Lord hears him and whether He blesses him or curses him, he must revel in His Glory from their sleep. (Sri Rag, Var Shloka M. 1) 117. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them. (Asa M. 1) 118. O man, you put ten things behind and if you get not another, you lose your faith in God! If thy Lord gives not another and takes away all that He has blest you with, then what can you do, O fool? Salute then Him, your God, forever before whom you are so helpless. (Gauri Sukhmani M. 5) 119. Surrender to Him, thy God, all that belongs to Him and submit to His Will, and thy God will bless thee four times more, for He is forever thy Lord of Mercy. (Ibid) 120. He by whose Grace, you eat delicacies, wear Him ever in your mind. He by whose Grace you apply scents to your body, meditate ever on Him that you attain the stte of Bliss. He by whose Grace you abide in your peaceful abodes and pleasure-haunts, reflect on him and utter His Name with your tongue ever and forever more. He by whose Grace you enjoy love and fineries of life, and wear silks, and sleep on a cosy bed and are honoured by all and can redeem your honour, dwell on Him, your only God, O mind. (Ibid) 121. He by whose Grace you are blest with a healthy, golden body and whose Grace is the only refuge of your shame and, by whose Grace, no one can rival you, Nanak, call on Him, your Great God. (Ibid) 122. He by whose Grace you are bejewelled and ride horses and elephants and have wealth, land and beauteous gardens, and who blesses you with enough to give away abundantly in charity, and who builds you into a man of culture with a beauteous face, remember Him ever, yea, Him, who is the fount of incomparable Beauty. (Ibid) 123. He by whose Grace your ears have music to hear, and your eyes see the wonders of the world, and your tongue speaks honey, and your hands move and work and you abide in peace and pleasure and flower in bloom and merge spontaneously n Bliss, and attain deliverance, why foresake Him, O mind, attaching yourself to the Other? (Ibid) 124. He by whose Grace you become manifest and known and yur glory is acclaimed the world over, and all tasks are fulfilled, O mind, think of Him ever as a Presence. He who Blesses you with the eternal Truth and who emancipates and redeems all, O my mind, be ever imbued with Him and contemplate Him and Him alone. (Ibid) 125. He who is the one and also the many, He dies not nor perishes. He is the farthest and the nearest of all, yea, He who Sees, Knows and Reflects. He Pervades all, all over, at all times. (Gauri Sukhmani M. 5) 126. If you seek God, O man, be not clever with Him. (Ibid, Shloka 14) 127. Vain, O vain is the support of man, for the Giver is only He, the one God, alone, by whose giving one asks not again. (Ibid) 128. He alone is Detached in the household who abides ever in God's praise. (Ibid) 129. Within our hearts, the sense of Separateness is also from Him, the God, and to the Union also we attain through Him. (Majh M. 3) 130. Says Kabir, "I went to the kaaba to perform hajj and, lo, on the way I met my God who asked, "Who is it that told you I was only there, and not here?" (Kabir, Shlokas) 131. Some thee are who remember Thee by the name of Ram, others call Thee Khuda. Some serve Thee as Gosain, others as Allah. But, O Beneficent God, Thou art only One, the doer and the cause. The Hindus visit their pilgrim-stations for Thee and, reading the Vedas, offer oblations to Thee. The Muslims perform the hajj, and reading the Quran, bow before Thee. Some seek the Hindu heaven, others the Muslim paradise. But says Nanak, "He alone knows Thy Mystery who realises Thy Will." (Ramkali, M. 5) 132. God is Unseeable, beyond the reach of senses, Unknowable, and Detached and yet the God-conscious being seeth Him with his eyes. (Sri Rag M. 4) 133. Of the Creator, how can the one created know the limits? (Gauri Sukhmani M. 5) 134. The Lord Meeteth only the innocent of heart. (Gauri Kabir, 6) 135. O Nanak, it is the same God who is both subtle and apparent. (Gauri Sukhmani M. 5) 136. Thou alone knowest Thyself, O Highest of the high, farthest of the far, Unknowable and beyond comprehension, our Master. We who've searched for Thee found not Thy depth. (Kanra M. 4) 137. O love, one meets not with God through the way of works. So, in utter humility, I surrender myself to my Lord and pray: "O God, illumine my mind with discrimination." (Sorath M. 5) 138. Lo, my Wise and Beneficent God feedeth everyone and is compassionate to all souls. (Gauri M. 5) 139. He who knows the mystery of his only God, he forsooth is himself the Creator and the God of gods. (Ramkali M. 1) 140. First, God Provides sustenance, and then creates He the bodies. O God, thee is no greater Giver than Thou. Thou art Thy only equal. (Maru M. 5) 141. O God, Bless me Thou with Thyself in Thy Mercy. (Nat M. 4) 142. The timelessness of Time is also the creation of God to put an end to whatever He creates. (Maru, Kabir, 6) 143. He who praises God, wondrous is whose Glory, he is blest with the Peace of Poise, immense Bliss and is rid of all his hungers. (Suhi M. 5) 144. O inner-knowing person, our Master, Thou Knowest our inmost state, uttered. (Bilawal M. 4) 145. This, verily, is the highest virtue of God that He alone is; neither ever there was any other, nor there ever will be. (Asa M. 1) 146. This, verily is the innate nature of God that whosoever seeks His Refuge. He hugs him to His Bosom. (Bihagaa M. 5) 147. Thy Name, O God, is the "Redeemer of the sinners", the "Destroyer of fear." (Dhanasri M. 5) 148. Whatever one sees is God; whatever one hears is God's Word. Whatever one does one does in His Will. (Maru M. 5) 149. All birds, all quadrupeds, all matter, all words, all ascetic mountains all vegetation, all minds, live in God alone. (Maru M. 5) 150. Between Him and me is the partition of "I-amness,'fine like the wings of a butterfly. I hear He's near, too near, but seeking Him not, I consider Him far. (Sorath M. 5) 151. The Soul is like a woman. O Groom, without Thee, the bride availeth not. (Malhar M. 5) 152. Of incomparable Beauty, the Transcendent, Blissful Lord is He, the eternal God, Immaculate is whose Praise. (M. 5) 153. Some say the Lord is near, other that He is far. But how can a fish of the waters climb up a tree? (Todi Namdeva 1) 154. Why you shout so much (about your loved Lord) for, he who attains unto His Love, confides not the secret of his Lover to another. (Todi Namdeva 1) 155. Whatever happens, happens through the Master, for He is the only Doer and the Cause. The Lord Himself makes us wise in Himself, and causes us to utter what we utter. He Himself causes the evolution of the (world of) five elements and Himself fills 'the five' with His Essence. And, He Himself unites us with the Guru, and Himself He stills the pulls (of the mind). (Bairari M. 4) 156. Our Lord, the Absolute, without Fear, without Hate, lives in the city of our body. Yea, lives He so near, yet seems not and is revealed only through the Wisdom of the Guru. (Bairari M. 4) 157. All creation was created in the Lord's Will; and all work within His Will. True is the Lord, True, True is His Play, and the Master of all is He alone. (Tilang M. 4) 158. Air, water, the earth and the sky are but the homes or the temples of God. And within them plays He His True Play and falsehood before Him is of no avail. (Tilang M. 4, 1) 159. He who brings all into beingk He supports also whomsoever He creates. He who Creates the earth, He takes care of it too. He is the Master of all hearts. The True Sustainer of us all. (Tilang M. 5) 160. Myriads are the worlds, but the Master is the One alone. (Tilang Namdev 3) 161. O my Loved One, I know not Thy end; Thou pervadest the earth, the waters and the interspace: yea, Thou fillest all. (Suhi M. 1) 162. It is Thou who created the body and then enveloped it with Maya and attachment (with the unreal). In my human form, Thou (also) made me worship Thee. Some Thou leadest on to the True Guru to gather Bliss. Others, the egocentrics, are lost in the tumult (of discursive reasons). But, all belong to Thee and Thou belongest to all, O Creator-Lord. Thy Writ is over the heads f all. And as Thou Blessest one, so becometh one; Without Thy motive force, one can play no role. (Suhi, M. 4) 163. Infinite is the Form of one who created the Universe, and He alone knows its state. And seeing it, He is in Joy; yea, this Wisdom of the Lord is attained through the Guru. (Suhi, M. 4) 164. All that happens is in the Lord's Will. We would do a thing only if we could. (Suhi, M. 4) 165. The Juggler performs His many Feats, and exhibits Himself in many many Roles. But when He lays aside the mask, and ends His Play, then the One alone remains, yea, the One alone. How many forms become manifest and then disappeared? Pray, whee did they come from and whither did they go? Many are the waves that arise in the sea. The gold is beaten into a myriad patterns. The seed spreads out in a myriad branches. But when it fruitions, the fruit yields but the same seed. If a thousand pitchers break, they break into the same light. And lo, delusion and greed, and attachment and Maya and sin, all dissolve in the end into the One Lord, when one's Doubt is shattered. (Suhi, M. 5) 166. He in whose minds abides God loses his self. (Maru, M. 1) 167. Blessed is the township of the body in which abide the five great ones--Truth, Compassion, Contentment, Discrimination, Righteousness--and over them rules the One Detached, wrapped in Absolute Trance. (Maru, M. 1) 168. One knows not the Unknowable, but how is He to be known? It is through the Guru who shows thy God abiding ever with thee. (Basant, M. 1) 169. Such is God, my King, the Inner-Knower, as one sees one's countenance in the mirror. He abides in all hearts, but is contaminated not. He is free of all bondage, and yet bound to the world. (Kanra, Namdevji) 170. In the fortress of the body is God, but the obstinate one knows not His Flavour. But when the Lord, who's compassionate to the meek, Blesses one, one Tastes His taste through the Guru's Word. (Gauri, M. 4) 171. I've ground my body into the dye-stuff (of its essence) and, dyeing the mind with it, made the five elements my marriage-party and with my Lord the King. I circumambulate (His Fire), and so get wedded to Him. I've erected the altar in my lotus-heart and (before it) utter the wisdom of God and lo, I attain unto my God as the Groom. How fortunate I am ! (Asa, Kabirji) 172. Shed all thy cleverness and the evil of thy mind and surrender thyself to thy God and attain thus to thy Eternal groom. (Bilawal, M. 5) 173. Why barkest thou thus aloud, for He who found God concealed Him in his heart. (Ibid) 174. God is both here and there. How is one to attain unto Him, the Detached, Unknowable One? Through Him who meets thee of Himself. (Gauri, M. 1) 175. O God, on Thy great, infinite tree are we perched like birds. (Gujri, M. 1) 176. Says Nanak: "He, the Immaculate One, Unknowable and Infinite, the Name, resides in His Will." (Vadhans, M. 3) 177. His within was illumined, his darkness dispelled, as the rays of the sun dispelled the darkness of the night, yea, who saw with his Eyes the Unseeable, Unknowable and the Detached God. (Sri Rag, M. 4) 178. We can find not Thy limits, nor Thy extent, so my mind craves to fall at Thy feet. (Suhi, M. 5) 179. Everything is in Thy Hands, O Lod, Thou alone art the Doer and the Cause. (Rag Suhi, M. 5) 180. The Absolute Lord has manifested Himself in a myriad ways, seemingly so distinct. But within the mind sits He as the watchman. In the temple of my Self abides my Love, and there He revels in Bliss. And He neither dies, nor does He age nor wither. (Rag Suhi, M. 5: Partala) 181. True is Thy Court, True the ingredients (of Thy Nature). True are Thy Treasures, True is Thy Expanse, Infinite is Thy Form, O God, bewitching is Thy Vision. (Rag Suhi, M. 5) 182. Thou art our Compassionate, Beneficent Lord, the Fulfiller of our hopes. (Rag Suhi, M. 5) 183. Thou alone knowest Thy state, and no one knoweth the extent of Thy Power. (Suhi, M. 5) 184. The Lord, of Himself, established His Throne the earth and the sky. In His Will, He established the earth, the true abode of Righteousness. He, the Compassionate Lord, Himself creates and also annihilates, and brings sustenance to all. O, Wondrous is His Will. Yea, our God Himself supports all and pervades all, all over. (Pauri, Var of Rag Suhi, M. 3) 185. The Lord Himself creates Himself: Himself He evaluates Himself. No one can know His end: through the Guru's Word is His Mystery revealed. (Pauri 3, Var of Rag Suhi, M. 3) 186. The Lord himself created the world: O, wondrous is His Play. Of the five elements, He created the body and infected it with attachments, ego and falsehood. (Pauri 4, Var of Rag Suhi, M. 3) 187. He, our God, has neither mother, nor father, nor son, nor kindreds nor passion, nor wife. He, the Casteless One without a pedigree, Immaculate, Highest of the high, is Pure Light which pervades all. (Sorath, M. 1) 188. On the Forehead is the lotus girdled by the Jewels, within which abides the Detached Lord, the Master of the three Worlds. He rings the white, still Melody of the five sounds. (Ramkali, Beni) 189. What is the symbol of the God's abode? There rings the Unstruck Melody of the Word. There one finds not the sun or the moon, air nor water and the Word becomes manifest by the Guru's Grace. (Ramkali, Beni) 190. Infinite and boundless is the Tenth Door, the Abode of the Supreme Being. (Ibid) 191. He who is Manifest in all hearts is also Unmanifest. (Ramkali, Sidha Goshti) 192. From the unmanifest He, or Himself, became Manifest; from being attributeless, He endowed Himself with Attributes. (Ibid) 193. Becoming God-conscious, one discriminates between Truth and untruth. Becoming God-Conscious, one attains intuitive Wisdom and the eight extra-phychic powers. (Ibid) 194. God is attributeless, yet all attributes inhere in Him. (Ibid) 195. God is not dark-hued, nor carries He a conch, a disc or a bludgeon. Nay, He's born not and His Form can be uttered only in terms of wonder. (Shlokas Sanskriti, M. 5) 196. The Lord, of Himself, deludes. (Ibid) 197. Attaining to thy God, open not the know (of His Mystery). For, this world is not the place where one gets a customer, or a tester, or the price thereof. (Shlokas of Kabir) 198. Ho is one to describe the thrill of the feel of the Lotus-feet of God? For, utterance knows not the words for what can only be experienced and seen. (Ibid) 199. Kabir: If one sees God, how shall one make others know and belive ? For, the God is like only unto Himself and one can only say: "Praise be unto Him." (Ibid) 200. Where there is wisdom, thee is righteousness; whee thee is falsehood, there is sin. Where thee is greed, there is death, where there is compassion, there is God. (Ibid) 201. Where there is awakening, there is no fear. Where there is fear, there God is not. (Ibid) 202. God is the tree which yields the fruit of dispassion. (Ibid) 203. I'm in search of my Friend, but the Friend is ever with me. Unknowable is He, O Nanak, but through the Guru, one sees Him face to face. (Shlokas of Farid) 204. Thou hast abandoned thy God, but thy God will never abandon thee. (Ibid) 205. The spring brought bloom first, but God was in bloom earlier still. He through whom everyone blooms, needs no one else for Him to flower.(Var of Rag Suhi, M. 1, Shloka M. 1) 206. How can one measure up the immeasurable? If one be as great as He, then alone one could know Him. (Bilawal, M. 3) 207. He, our Absolute Lord, is ever the same, yet Manifests He as many. He Himself is the Sea, Himself is He the Wave. (Bilawal, M. 5, 6) 208. Himself the Lord Creates: Himself He Supports all. Yea, He does each and everything, and yet is free from blame. Himself He gives the Word: Himself he carries it out. Himself He (enjoys) His Glory: Himself He suffers sorrow, Himself is He mute, Himself He speaks. Himself is He Undeceived: Himself is He guiled by none. Himself is He unmanifest. Himself is He Manifest. Yea, He Pervades all hearts and yet remains Detached. (Bilawal, M. 5) 209. Thine is the whole creation and it is Thy writ that runs through it. (Bilawal, M. 5) 210. The one Supreme Lord Pervades all; He is also yonder of the Yond. The same Being is manifested in the creation; the same is self-contained and the Support of all life. Purest of the pure, Immaculate, Stainless and without blemish is He. One can find not the end of the Infinite Lord, for, Highest of the high is He. (Rag Bilawal M. 5) 211. The Lord is the eyes for the blind, the pricelsss treasure for the poor. The Lord is the ocean of virtue. (Bilawal, M. 5) 212. Here, Thou art my Absolute Lord, and there, the Related one; and between the two ends, Thou playest Thy Play. Thou art within the city (of my body), and without too, Thou Pervadest all places. Thou art the king and also the Subject, the Master as well as the Servant. (Bilawal, M. 5) 213. The Lord is the sea, and this world plays its play (on its banks), and as do the waves merge in the sea, so doth the world in Him, for, there's naught else but He. (Bilawal, M. 4) 214. The One Supreme Being is the One Detached, and Immortal, not born from the womb, Casteless and Uninvolved. He neither has form, nor sign: He's Unfathomable, Unperceivable. (Bilawal M. 1, Thitti) 215. The True One Himself established the universe with his Hands. Breaking its egg into two, He separated and yet united them He. And the earth and the sky He turned into His Dwellings. And created He also the night and day, fear and love. He who created them also Sees them He. Yea, there is no other Creator but our only God. (Ibid) 216. There's but One Primordial Being, our God; He alone is the Doer; and there's not another. He alone has woven the world, warp and woof, into Himself. And that alone happens what He, our Lord causes to happen. (Bilawal M. 3, Satvara) 217. From the one God emanated all the others. Yea, the One God alone works (for) there's not another. (Bilawal, M. 3) 218. The Lord Himself Creates all and Himself He Enjoys His Bounties. It is the Lord who Hears, and He who Sees. He it is who is Unmanifest and also Manifest. He is our Creator-Lord ald also the One who destroys. He Pervades all and yet remains Detached from all. (Rag Gond, M. 5, Chaupadas, 1) 219. The Lord is Undeceivable, Unpierceable, Mysterious and Compassionate: He is Merciful to the meek, ever-Beneficent and kind. Of His state or expanse, no one can tell. (Gond, M. 5) 220. So inexhaustible is the Treasure of our God, that howsoever one expends it, it remains infinite and ever the same. (Ramkali, M. 5) 221. The God is subject neither to virtue nor sin, for He, the Lord, is Himself all-in-all, and everything flows from Him. (Ramkali, M. 5) 222. There is no other source that creates: (for) everything is contained in God. Whatever is, is from God. He, thy True lord, has ever been through the ages. There's no one else but thy God to Create and Destroy. (Ramkali, M. 1) 223. There is no other source that creates (for), everything is contained in God. Whatever is, is from God. (Ramkali, M. 1) 224. Says Nanak: "Eternal is my God's Throne; and His Court is forever True." (Ramkali M. 5, Chhant) 225. The whole world the God created spontaneously and permeated the three worlds with His Light. (Ramkali M. 1, Dakhni Onkar) 226. The One God is in all ways, all forms, all colors. He is the One, who works through winds, water and fire. The One Soul permeates all the three worlds. (Ramkali M. 1, Dakhni Onkar) 227. Himself is He beyond comprehension of the sense-faculties. (Ramkali M. 1, Dakhni Onkar) 228. From the Absolute, He, of Himself, became Manifest, the Pure one. From being Attributeless, He endowed Himself with Attributes. (Ramkali M. 1, Dakhni Onkar) 229. Within us is God, without us is God to Yea, the God is in the three worlds. (Ramkali M. 1, Sidha Goshti) 230. The Lord created Duality and the activities of the three Modes. He created also Brahma, Vishnu and Shiva, who act as in the Lord's Will. (Var of Ramkali, M. 3) 231. The Infinite abides within the sea (of existence); all that comes and goes is an illusion. (Ibid) 232. The One Creator-Lord has established all that's there. He is the only Perfect Merchant and Himself He Earns His own Profit. Himself He has expanded into the universe. Himself is He mixed with his colorful Play. Of His Power, no one can find the limits; so Unfathomable is the all-Pervading God. (Var of Ramkali, M. 5) 233. The Lord Pervades all the three worlds, every pore of us, every particle of the earth. (Shloka M. 5, Var of Ramkali M. 5) 234. Himself the Lord Created the creation. Himself, He is imbued with it. Himself He becomes the One; Himself He becomes many-colored. Himself He Pervades all; Himself is He above and beyond all. Himself he makes us see His Presence; Himself is He Unmanifest. O God, no one can find the whole worth of Thy Creation. Thou art Deep, Unfathomable, Infinite, beyond count. O God, Thou alone art: yea, Thou alone art, all over. (Var of Ramkali M. 5) 235. Thousands are God's eyes, yet He's our only Master, and emancipates us He through the Guru's Word. (Nat Ashtapadis, M. 4) 236. Had I known my spouse was innocent of nature, I would have prided on my wits a little less! (Shlokas of Farid) 237. The cup of love is in the hands of God and He gives it to whomsoever He gives. (Ibid) 238. Sweet are molasses and candy and sugar and honey and buffalo's milk. Yea, sweet are all these, but sweeter by far is God. (Ibid) 239. I've slept not with my Spouse tonight and my limbs ache. Go, ask the deserted ones how pass they their nights awake! 240. (i) Farid: she who's cared for neither at her parents' home nor at the in-laws, and of whom even the spouse takes not care, what a 'fortunate' bride is she! (Ibid) (ii) Here and Hereafter, the True Bride belongs ever to the Lord who's Unfathomable and Infinite. But she alone is the True Bride whom the care-free Lord likes and eccepts. (Ibid) 241. (i) O Farid, they who are imbued with the love of God, have all their blood sapped. (Ibid) (ii) The body is fed on blood, without blood one lives not. They who are imbued with the Lord's Love, do not have Greed in their blood, nor Craving. And as is the metal purified by fire, so does the Lord's Fear destroy their dirt and they become sensitive, delicate, and beauteous, for they love their God. (Shloka M. 3, in reply to the above) 242. Hark ho, though thou hast abandoned God, thy God has not abandoned thee. (Slokas of Farid) 243. All bounties are God's, but one can force not God. Some attain them not while awake, while the others he wakes up and blesses. (Ibid) 244. They who are near God, share not this mystery with another. (Ibid) 245. The crow turns into a swan, if the Lord so Wills (M. 3, Slokas of Farid) 246. There's but one lone bird on the bank of the pool and the netters are many. This body is caught in the whirlpool of Desire, O God, my hope is on Thee alone. (Slokas of Farid) 247. I am in search of my friend, but, lo, the friend is ever with me. Unknowable is He, O Nanak, but one sees Him through the Guru. (M. 1) 248. Within the township of the body is the fortress of the mind. And within the sky (of the mind), the Tenth Door, lives the True one. (Maru M. 1, Dakhni) 249. The fire that's quenched by water that fire God puts in the waters of the sea. (Ibid) 250. Thou art the Riches of the poor, O God, the Guru of the guruless, Honour of the dishonured, and the Power of the powerless, and the Light of the blind, O Jewel, O Guru. (Maru M. 1) 251. The God is the Inner-Knower of all hearts, then what can one hide from Him? (Maru M. 5) 252. The Supreme Being Creates all beings, and also night and day, and the woods and glades, the three Worlds and water, and the four Vedas and the four sources of creation, and the (nine) divisions of the earth and islands and all the spheres. Lo, from the one Word (of God), they were made become. (Maru M. 1) 253. True is God, True is all that comes from Him. This is what the Guru's Word reveals. (Maru M. 1) 254. The Lord, of Himself, stages His own play; and while some He takes out, others He casts into the whirl-wind (of Desige). And as leads He, so does man dance; but dances he only whenin the ring of his own wrought deeds. (Maru M. 5) 255. For aeons of years, there was chaos upon chaos and the Infinite Boundless Lord was seated in himself, alone, detached, in the heart of chaos; and the world of strife was not yet born. Thiswise passed the thirty six Yugas, yea, aeons of years, and as was His Will so He, the Absolute Lord, worked; and thee was no rival of His, He Himself being Infinite and Boundless. And then when He created the four Yugas. He remained hid within all. And He pervaded the hearts of all, yea, He alone was through all the ages. (Maru M. 1) 256. The Detached God of Himself creates Himself, and creates also He, the Compassionate One, His True Abode. He binds air, water and fire together, and out of them creates the fortress of the body. To it, the Creator Lord hath fixed the nine Doors, and within the Tenth, liveth He, the Unfathomable and Infinite Lord. (Maru, M. 1) 257. The Transcendent Lord was seated in His Seedless Trance; yea, He the Infinite One, Detached. And, then, He Himself created nature, and lo, the inanimate nature sprang out of the chaos that was. Out of His Absolute Self came air and water and the whole universe, and the fortress of the body, and within it the kingly (mind). And, into the fire and water of the body He breathed His own Light. Yea, in His Absolute Self lay (unmanifest) all the power of creation. Out of His Absolute Self came Brahma, Vishnu, and Shiva. Yea, His Absolute Self Manifested itself in all the universes. (Maru, M. 1) 258. Out of His Absolute Self were created the seven under-worlds, and all the worlds rested only on His Absolute Self. The Infinite Lord Himself caused it all, and everyone went as was His Will. And the three Modes also were evolved out of His Self, and birth and death and the pain of ego. (Maru, M. 1) 259. Out of His Absolute self came the five elements. (Maru M. 1) 260. In all life pervades Hie in a mysterious way, but He Himself, ou King keeps Detached. The world is the reflection of Him who has neither father, nor mother. Nor has He a sister or brother, nor is He born nor dies, nor belongs He to any class or clan. O, that Ageless One is pleasing to my mind. (Maru, M. 1) 261. The world moves and has its being within the three Modes, while Thou, O God, abidest in the Fourth State. Thou hast over-powered and art above birth and death. Thou art the Life of all life, pure Light. And, one realizeth Thee through the Unstruck Melody (of the Word), by the Guru's Grace. (Maru, M. 1) 262. True is the Lord's Court, unaccountable is He, the Purusha, and True is His Standard and His Writ runs over. (Maru, M. 1) 263. The Lord of Himself created Himself, and lo, He the One works through all, hid in our midst, and whosoever Knows himself knows too that God, the Life of all life, is the Mainstay of all. (Maru, M. 4) 264. It is when He, the One Supreme Being, Became Manifest that He created the world, and lo, all the play that there is, is a witness unto the Glory of God, and, of Himself, the Lord creates distinctions, and, of Himself, He melts and moulds (all). (Maru, M. 3) 265. It is through the Formless Lord that all forms came into being, and it is (also) through His Will that Illusion and Infatuation were born. All this is the wondrous play of the Creator-Lord; so, hearing of Him, cherish Him thou in the mind. (Maru, M. 3) 266. It is through the Formless Lord that all forms came into being, and it is (also through His Will that Illusion and Infatuation were born. All this is the wondrous play of the Creator-Lord; so, hearing of Him, cherish Him thou in the mind. (Maru, M. 3) 267. It is the Lord who mating with Maya, the Mother, gave birth to the three Modes, and uttered the four Vedas to Brahma, and created the years, months, days-lunar and solar, and created consciousness (of these) in the world. (Maru, M. 3) 268. All that seems is Thou, O God, and, all that we hear is Thy speech. There is no place where Thou art not, and it is Thou who upholdest all. Thou Thyself givest thought to what Thou createst. Thou art self-born, created only by Thyself. And becoming thus self-existent, Thou creted the expanse of the world, and Thyself Thou sustainest all hearts. (Maru Solhas, M. 5) 269. O God, the earth dwells upon Thee and also the sky, and the sun and the moon too dwell upon Thee, the Treasure of virtue, and air, water and fire too; yea, the whole creation dwells upon Thee. All divisions of the universe, all islands, all worlds, all underworlds & all spheres look up towards Thee, the True One, O God ! (Maru Solhas M. 5) 270. For myriads of days, Thou remained Unmanifest and for myriads of days Thou remained Merged in Thy Great Silence. And for myriads of days there was nothing but chaos and then, lo, Thou made Thyself Manifest. (Maru Solhas M. 5) 271. He, who upholds us in the fire of the womb, and destroys us not, when we are mere worms in the mother's ovary, and sustains us through our contemplation of Him, He's the Master of all hearts. (Maru, M. 5) 272. He, who upholds us in the fire of the womb, and destroys us not, when we are mere worms in the mother's ovary, and sustains us through our contemplation of Him, He's the Master of all hearts. (Maru, M. 5) 273. He, who has neither form, no sign, nor caste, nor clan, He pervades all, all over, at all times; and whosoever dwells upon Him is Fortunate, and he is cast not into the womb again. (Maru, M. 5) 274. Thy God is met not through effort, nor through service, but all too spontaneously. He on whom is His Grace, he practises the Guru's Word. (Dhanasri, M. 5) 275. I see nothing but wonder nor hear ought but wonder; Yea, I've seen the embodied vision of Wonder. (M. 5) 276. He who causes thy outgoings, also calls thee back to thy Home of utter peace and poise. (Dhanasri, M. 5) 277. Thou hast neither form nor sign, nor caste nor color. Man knoweth Thee to be far, but, Thou art the Presence. Thou enjoyest in all hearts though remainest even Detached. Thou art the Infinite Person in Bliss. Thy Light illumines all minds. Thou art the God of gods, the Creator, the Lord of man. Transcendent art Thou and Eternal too; O Love, how can my tongue utter Thy whole praise? (Var of Rag Maru, M. 5) 278. O God, Thou it is who arrangest the whole play of the world and infusest Ego in the heart. Thou createst the temple (of the body) and also the Five Thieves (1) who always thieve. (Var of Rag Maru, M. 5) 279. As is the moon reflected in all waters, so is God's Light, but becomes manifest He to him in whose lot it is so Writ. (Dakhne M. 5, Var of Rag Maru M. 5) 280. Burnt be that tongue which says ' God is cast into the womb.' Nay, He is born not, nor does He die. (Bhairo M. 5) 281. God is the Essence of all that is in the three Worlds. He it is on whose Thread the world of form is strung. Himself He brings the animate and the inanimate together. He Himself is Detached, Himself He theReveller. (Ibid) 282. God abides in the Soul, the Soul in God; this is what one learns from the Guru's Wisdom. (Bhairo Ashtapadi M. 1) 283. God does no wrong; for, He's nothing but Truth. (Basant M. 3) 284. As light permeates the rays of the sun, so does God permeate every being, warp and woof. (Basant M. 4) 285. O God, no one knows Thy state or extent for, whatever is, is but Thy expanse. (Sarang M. 5) 286. The God's Ocean is ever pure, ever immaculate, and whosoever bathes in it, attains Poise and Peace. (Sarang M. 5, Ashtapadis) 287. Thou art like the ocean of water, we the fish; then, how can we find Thy end? (Rag Kalyan M. 4) 288. In the township of the body abides God, and through the Guru's Wisdom, becomes Manifest He. Out of the pool of the body, the Lord's Name sprouts like a flower, and one finds God within the temple of the human frame. (Prabhati M. 4) 289. My God is both within and without, and He keeps my company, wherever I be. (Prabhati M. 5) ________________________ 1 Five passions. 290. As the clay is fashioned into all kinds of vessels, so does the One God manifest Himself in a myriad forms. (Prabhati, 3) 291. Kabir: God is the Tree which yields the fruit of Dispassion. The Saint is its shade, who has abandoned his strife and dissension. (Shlokas of Kabir, 228) 292. The Lord is the sugar mixed with sand; how can one separate it with the hands? Only if one becomes an ant, one picks it and on it one feeds. (Shlokas of Kabir, 238) 293. The Creator-Lord, O Farid, lives in His creation and the creation, lives in its God, whom is one to call bad when there's no one in whom God is not? (Shlokas of Farid, 75) 294. God is like the ripe dates, like a rivulet of honey. (Shlokas of Farid, 75) 295. All Creation is God's and within it He resides. (Prabhati, Kabirji) 296. Uttering His Virtues, one merges in the virtuous Being. (Majh, M. 3) 297. Man becomes like unto Him whom he serves. (Bihagra, M. 3) 298. He who meditates on God, does good to the others. (Gauri Sukhmani M. 5) 299. He who meditates on God merges in Equipoise. (Ibid) 300. He alone liveth in whom liveth God. (Majh M. 1, Var) Good & Evil 1. When the mind is polluted by sin and shame, it is cleansed by the love of God's Name. (Jap, 1) 2. Our actions keep us away from God or draw Him near. (Jap. 1, Shloka) 3. If one earns Merit here, one lives in Bliss Hereafter. (Gauri Poorbi, M. 5) 4. Good are they who ae adjudged good at the Lord's Door. (Sri Rag, M. 1) 5. The 'virtuous' and the 'vicious' are not mere words. For, one carries along all that one does. (Jap. 1) 6. Friend, that food, that pleasure is vain which fills the mind with evil and makes the body writhe in pain. (Sri Rag, M. 1) 7. If thy honour be of no account to thy Gd, thy station is false. (Sri Rag, M. 1) 8. Ask the (Lord's) Bride, for what merit did she enjoy her Spouse so well? (Says she): "I was content with Him, was in peace, was bedecked with virtue and spoke honey to Him." 9. When I found God's trust, the evil in me turned into good. (Sri Rag, M. 1) 10. The true and wise farmer knows that one sows the seed only after one has tilled the land and furrowed it. (Sri Rag, M. 1) 11. The self-willed are never at peace while the God-wards are steeped in His wonder. (Sri Rag M. 1) 12. If the Soul of man merges in the Oversoul, and his mind is attuned to the Higher Mind of the Guru's, then the desire for violence, ego and the wanderlust of the mind depart. So do our Doubts and Woes. (Sri Rag, M. 1) 13. If good deeds be thy farm and thy seed be of the Word, and the way of Truth thy water, the growth will then be of faith. Thus wilt thou get the knowledge of heaven and hell. (Sri Rag M. 1) 14. The mud of sin sticks to you. You act like a frog who knows not that he lives with the lotus (of God). The black-bee teaches you the lesson (of love), but you understand it not. (Sri Rag, M. 1) 15. The more clever I am, the more load (of Sin) I carry. (Sri Rag, M. 1) 16. Where th4 deeds are good, thee is a Perfect Mind too. (Sri Rag, M. 1) 17. He whose plants are we, He whose garden is the world, He names the trees according to their fruit. (Sri Rag, M. 1) 18. So does a man flow as his mind be, and so does he gather the fruit as is his destiny. What he sows, he also reaps. (Sri Rag, M. 1) 19. The self-willed are impure and are infected by the disease of Desire. 20. The world is engrossed in seeking the rewards of deeds, good and bad. Above both is the Devotee of God. (Sri Rag, M. 5) 21. O woman, where is happiness without merit? (Sri Rag M. 1, Ashtpadis) 22. Through His Grace does the Lord give: as are our deeds, so blesses us He. (Sri Rag M. 1, Ashtpadis) 23. All whom Thou likest, O God, are good. (Of oneself) one is neither good nor bad. (Sri Rag M. 1, Ashtapadis) 24. They who do good deeds in Ego, the Yama's rod is over their head. 25. If I wouldn't sin, O Thou Infinite One, how wouldst Thou be called the 'purifier of the sinners?' (Sri Rag 1, Ravidas) 26. Ignorance is the drummer-woman, heartlessness the butcheress, slander the sweepress in the heart, anger the Chandal. What use is it, O Pundit, to mark off thy kitchen when all the four outcastes bide within thee? (Sri Rag, Var Shloka M. 4) 27. Let Truth be thy continence, good deeds thy caste-marks, meditation of the Lord's Name thy holy bath. (Ibid) 28. If one remembers not God but does the customary (pious) deeds, the writ of his destiny is wiped not off. (Sri Rag, Var Shloka, M. 3) 29. If one slanders others, he gathers dirt within. If he washes his body from without, the dirt of his mind goes not. (Sri Rag, Var Shloka, M. 3) 30. Some live by tricks and utter nothing but falsehood. This too is Thy Will, O God, for Thou engagest them in this task! (Sri Rag, Var Pauri M. 4) 31. He alone is afraid who commits sin. The righteous ones are ever in joy. (Sri Rag, Var Pauri, M. 4) 32. Faith and contentment are the food of the angelic beings. (Sri Rag, Var Shloka, M. 1) 33. If one be of great beauty, of high family, seemingly wise and clever and rich, but if he loves not the Lord, he is dead like a corpse. (Gauri Bavan Akhri M. 5, Shloka) 34. All actions, all good and bad, are through the Lord. The animal says, "It is I who did it, " but what can he do without God? (Ibid : Shloka) 35. The desires of the heart clamour like the cymbals and the ankle-bells and them thumps the drum of the world. The mind dances to the tune of the Kali-age. O, where can men of continence plant their feet ? (Asa, M. 1) 36. See thou of each the light within and ask not his caste, for hereafter the caste is of no avail. (Asa, M. 1) 37. If one wants one's good, doing good, one should feel humble. (Asa M. 1, Var Pauri 5) 38. Myriads of good actions, myriads of approved virtues, and myriads of austerities practised at the pilgrim-stations and the practice of Sahja Yoga, alone, in the wilderness, and myriads of heroic acts and the giving up of ghost at the battle-field and myriads of shrutis and knowledge and concentration and the reading of the Puranas (are vain). For the Creator, who created all and writ the coming and going of all, before Him all these are false. His Grace alone is the true standard of our being approved. (Asa M. 1, Var M. 1) 39. Only when one is weighed up by God with the weights of honor, then one alone knows how one weighs. (Asa M. 1, Var) 40. The virtuos practise virtue but lose its merit if they ask for Deliverance (as reward). (Ibid) 41. Through smallness of our minds, we lose even the merit of service. (Asa M. 1, Var) 42. Avarice and sin are the king and the minister, falsehood is their courtier and lust the adviser. Their subjects are blind; like dead puppets, they dance to their tune. (Ibid) 43. The simmal tree, thick in girth and shooting up, like an arrow, into the high, if to it someone comes with hope, he goes away dismayed. For, its fruit is insipid and flowers nauseous and leaves too of no use. Sweetness and humility, O Nanak, are the essence of good deeds. (Asa M. 1, Var Shloka M. 1) 44. Call no one bad: this is the essence of knowledge. And, argue not with a fool. (Ibid) 45. Nanak: With a sharp tongue, one's body and mind become insipid. The sour-tongued is discarded in the True Court and they all spit in his face. (Ibid) 46. The mind's impurity is covetousness; of the tongue falsehood; of the eyes coveting another's woman, beauty and riches; of the ears to hear and carry tales. Nanak: Even the purest of men, thus bound-down, go to the city of Death. (Ibid) 47. What kind is the love that clings to the Other? The one who merges in His Love is the True lover. He who is good only when to him good is done and in adversity becomes adverse, call him not a lover, for he trades in love. (Ibid) 48. He who both greets and is impudent to the Master is pulled from the roots. For, both his aspects are false and are of no account to his Lord. (Ibid) 49. Friendship with the unwise, love with the egotists, is like a line drawn across water of which there is neither sign nor mark left. (Ibid) 50. Evil are the ears that hear slander. Evil the hands that grab what is another's. Evil the eyes that feed on the beauty of another's woman. Evil the tongue that tastes other than God. Evil are the feet that go out to commit evil. Evil is the mind that craves for the Other. Evil the body that does not good to another. O, evil is the smell that issues from evil. (Ibid) 51. The years of the evil-doer pass in vain, as the mouse tears up a whole load of paper, for, to the wretch they are of no avail. (Dhanasri, M. 5) 52. True living is living in God. (Dhanasri, M. 5) 53. The evil one gathers the riches of poison by sinning, and these go not along with him even a step (into the yond). 54. The evil-doers come to grief in this world, for, they lose their possessions: while Hereafter too, they get no refuge. (Suhi, M. 4) 55. They, the evil-doers, who, goaded by Desire, cultuvate evil: fruitless is their effort born of Ignorance. (Suhi, M. 4) 56. Blessed is the tenement wherein one sings the Lord's Praise. But, of no avail are the mansions wherein one forsakes one's God. Blessed is poverty if one cherishes one's Lord in the society of the Holy. But, cursed is the worldly glory which involves us in Maya. Blessed is the grinding of corn and wearing of a coarse blanket, if the mind be content and in peace. But cursed is the kingdom which satiates not our desire for more. If in the home of the One God, one wanders about naked, one is glorious. But vain is the wearing of silks whose pleasures fire us with greed. (Suhi, M. 5) 57. Cursed is the life which one lives only to swell one's belly. (Suhi, var Shloka, M. 1) 58. Man indulges in ego and strife and greed and tastes of the tongue. Involved in the household, he commits guile and is lost in vice. My eyes have seen now, by the Guru's Grace, that, without the (Lord's) Name, dominions, riches and beauty are all vain. All beauty, the fragrance of incense, and the joys of raiments and indulgence in sense-pleasures, become defiled when a sinning body enjoys them. (Bilawal, M. 5) 59. The slanderer always has a fall like the wall of sand ! For, when he sees an error in someone, he is pleased; but seeing good, he's full of pain. He thinks of another's evil, for, he can reach not upto him, and cherishing evil in the mind, he is wasted away. The slanderer forsakes the Lord when his death is near and raises he strife with the saints. (Bilawal, M. 5) 60. One covets glass and forsakes gold: Loving the enemy, one abandons the True Friend. He, that is, seems bitter to him and that what's not, is sweet to him. So is he burnt by the fire of Maya. (Bilawal, M. 5) 61. He alone is Wise who is attuned to the Word; in vain doth the egocentric cling to his Ego and thus loses Honor. (Bilawal, M. 5) 62. The false one neither has honor, not name, like the black crow who is ever unclean, or, like a bird imprisoned in a cage, who, though he struts about behind the bars, is released not. (Bilawal M. 1, Thitti) 63. They, who've forsaken the Lord's Name, are proclaimed false. Their 'home' is thieved by the Five Thieves and ego breaks into their 'home' ! They know not the Lord's Essence, beguiled by their evil nature. They are attached to poison, and cast away the (inner nectar through Doubt). (Var Bilawal, M. 4, Shloka M. 3) 64. Shed thy conceit, and abide in the House of Poise, and call no one false. (Ramkali M.5) 65. He who has Desire and a sense of 'mineness', and the love of woman in the mind, is neither a man of this world, nor of the Other. (Ramkali, M. 1) 66. Lust and Wrath are the two crops: seasons, night and day. We water the (body's) farm with Greed, and sow in it the seeds of illusion, and our Desire till the land. The plough is of the Evil intent; and the harvest is of Sin; this is what one earns through the Lord's Will. And when of him the Account is asked, the womb (of his deeds) is declared sterile. (Shloka M. 1, Var of Ramkali M. 3) 67. Let Love be thy farm, Purity the wter, and Truth and Contentment the two bullocks, and Humility the plough, and Consciousness the tiller, and God's remembrance the right soil, and the season the union (with God), and the seed be of the (Lord's) Name, and the crop of Grace; then (before it) the whole world seems an illusion. Nanak: If such be one deeds, by the Lord's Grace, then one is separted not from God. (Shloka M. 1, Var of Ramkali M. 3) 68. If one challenges the Lord's Will, one's love breaks. If one pulls the arm both ways, it breaks. Thy love breaks also if thy speech be sour for, thy God forsakes the Bride of Evil intent. (Ramkali, M. 1, Dakhni Onkar, 28) 69. The evil men practise conceit and deception, lured by Greed, and misled by Doubt. And, lo, they come to grief both hee and Hereafter and the Yama destroys them wholly. (Nat, M. 4) 70. Greed, like a mad dog, bites anyone and infects all it touches with a like malady. But when the Master's Court knows of it, lo, it is slain with the Sword of Wisdom. (Nat, M. 4) 71. Gripped by Lust, Wrath, Greed and Attachment we are involved in Strife. O God, I seek Thy Refuge; save me, O save me Thou, Thy humble creature. (Nat, M. 4) 72. I was going to be drowned, but riding the tide of virtue, I was saved. When I saw my boat, all shattered, I jumped out of myself into God. (Shlokas of Kabir) 73. If one be innocent even when wise, and powerless even when blessed with power and can share even when thee's least to share, then one is a true Devotee of God. (Shlokas of Farid) 74. The immaculate drops from the skies fall on the earth and they become dust, for they mix with the dust (Ibid) 75. O Farid, they who give thee blows, give them not blows in return. Rather go to their home, and greet them with a kiss. (Ibid) 76. O Farid, these (pleasures) are like the poisonous sprouts though coated with sugar. Some are wasted away while sowing them, others while enjoying them and thus being lost. (Ibid) 77. O God, let me not sit at another's door. And if I'm to be kept thus, then take my life away. (Ibid) 78. The blacksmith has a pitcher on his head, an axe upon his shoulder. But, lo, while the pitcher seeks the Lord's waters, the axe seeks but the coals. (Ibid) 79. O Farid, some hae surplus wheat-flour, other do not have even salt. But, it is when both go into the yond, that they'll know who fares worse. (Ibid) 80. Farid: They who do evil will be punished as is the sesame-seed and the cotton-crop and the sugarcane and the paper and the kettle and the coals. (Ibid) 81. Return good for evil and fire not thy mind with wrath. Thy body then remains whole and you gather all that you seek. (Ibid) 82. The world dances (to the tune of the Illusion) and you too dance along with it. He alone dances not (thiswise) who is in the hands of God. (Ibid) 83. Our deeds are the book which the mind writes in the ink (of Desire), and the writing is of two kinds: good and bad. And, then, as drives us on the writ of habit, so are we driven. But God infinite virtues (through which one overcomes one's mind). (Maru, M. 1) 84. O Ignorant one, you do but vain deeds, and are called egocentric and blind. That what lasts, you call an illusion, and that what passes off you deem as eternal. You own that what belongs to another. Alas, such is thy illusion. (Maru, M. 5) 85. Lust and Wrath overpowe the whole world, and though men do (pious) deeds, they're involved moe and more in Pain. (Maru, M. 3) 86. If within one Is Greed and one is contaminated by the soil (of sin), one does sinful deeds and earns Pain. One deals in Illusion and, uttering falsehood, one comes to grief. (Maru, M. 3) 87. Man gathers the load of demerits, and deals not in Virtue. Rare is the one who is the buyer of Good. (Shloka M. 3, Var of Maru, M. 3) 88. He, who minds not either praise or dispraise, and sheds his ego and 'I-amness' and looks upon gold and iron alike: he, indeed, is the embodiment of God. (Rag Kedara Bhakta Kabirji, 1) 89. There is nothing that's bad, for I see nothing but good all around. (Kanra, M. 5) 90. When one does Righteous deeds, one's green shoots spread far out and one yields the Flower of the Moral Law and the Fruit of Gnosis; and the whole world partakes of its fragrance. (Kalyan, M. 4) 91. Kabir: Associate not with evil, run away from it from afar; for, whosoever touches a blackened vessel will be stained forsure. (Shloka Kabir) 92. The rice keeps company with the husk and is beaten with the thresher ! Thus, he who keeps company with the unholy, he, forsooth, must answer ! (M. 5) Greed 1. Absorbed in false greed, You have forgotten that death is the end; Even now no harm will be done to you, If you sing the glory of the Lord. GURU IC, TILANG RAG 2. Unhappy is he, Who lives under the influence of greed, luxury, anger and pride. GURU III, GUJRI RAG 3. Nanak, you may ask the wise people: Who could ever attain Him with lust and greed? GURU V, BIHAGARA RAG 4. Man is lost in greed, And does not know his own interest. O my greedy mind, You are ever lost in greed. He who is lost in greed for worldly things, Is neither honoured in this world nor in the next. He who is full of greed for wealth of someone who is dead, Has wasted his valuable life. Though the light in one's eyes has dimmed. Yet one craves for a long life. Lord, the surge of greed is very fierce, And this boat of mine is about to sink. NAMDEVJI BASANT RAG 4. The surging greed is like the madness of a dog, This madness has vitiated all. GURU V, NATNARAYAN RAG 5. What is that love which is based on greed? When there is greed, the love is false. FARIDJI, SHALOKAS 6. My mind is foolish, It is lured away by greed. GURU I, SRI RAG The Guru 1. The Guru's Word is the (yogi's) wordless harmony In the Guru's Word does one hear the symphony of the Vedas. In the Guru's Word is (the essence of God) merged. (Jap, 5) 2. They who were received in the sanctuary of the Guru, they were the ones so destined by God. (Asa, M. 1) 3. Through the Guru's Light does Thy Light burnish. (Dhanasri, M. 1) 4. The Guru is the ladder, the Guru the boat, the Guru the raft, the Guru the ship, the Guru the place of pilgrimage, the Guru the holy river. (Sri Rag, M. 1) 5. When one receives the Guru's instruction, one begins to fear God. (Sri Rag, M. 1) 6. They who deal in Truth, on them is the pleasure of the Guru's. (Sri Rag M. 1) 7. Without the Guru, the painful malady of ego goes not. (Sri Rag, M. 3) 8. It is through inner Light that God is revealed unto us and the light comes from the True Guru. (Sri Rag, M. 3) 9. All-powerful and Infinite is the Guru. Fortunate is the one who seeks His Sight. Incomprehensible, Immaculate and Pure is He, the Creator and the Cause. Through Him is all glory and all that happens is in His Will. He's the place of pilgrimage, the wish-fulfilling tree, the All-powerful, the Formless, Unknowable and Vast. Ineffable is His praise. 10. When we meet with the True Guru, we are blest with the jewel of discrimination and we surrender our minds to the Guru and attain to the All-loving God. We receive the gift of salvation and our sins are washed away. (Sri Rag, M. 1, Ashtapadis) 11. Through the Guru do our woes depart and the five demons are decimated. (Sri Rag M. 1, Ashtapadis) 12. They who dwell on the True Guru are burnt not (by duality) to ashes. They who dwell on the True Guru are satiated. They who dwell on the True Guru fear not the Yama. They on whom is God's Grace, take to the Guru's feet. (Sri Rag Var, Pauri, M. 4) 13. The society of th Guru is not found by being near or far. Says Nanak, "The True Guru is attained when the mind lives forever in His presence." (Sri Rag Var, Shloka, M. 3) 14. The Guru is the mother, the father, the God of gods, the Master: The Guru is the mate, the dispeller of ignorance, the kinsman, the broher. The Guru is beneficent who blesses us with the Lord's Name, by which the mind is held. The Guru is the embodiment of Peace, Truth, Wisdom the philosopher's stone whose touch transmutes all metals into gold. The Guru is the place of pilgrimage, the pool of nectar, bathing in which brings infinite Wisdom. The Guru is the Creator, the destroyer of all sins, purifier of all sinners. The Guru is from the beginning of time, through ages upon ages, dwelling on whose Word one is emancipated. The Lord blesses us with the society of the Guru that we, the ignorant sinners, are also saved. Yea, the Guru is the Transcendent Lord, the God of gods: Nanak salutes the Guru-God. (Gauri Bavan Akhri, M. 5) 15. I bow a myriad times before my Guru for he makes me see the Self within me. 16. I am a Sacrifice to my Guru a myriad times a day who makes angels of men, and without delay. (Asa M. 1, Var Shloka, M. 1) 17. Nanak: They who dwell not on the Guru and pride on their own wisdom are like the spurious sesame shoots which are left uncut on the farm. Deserted and alone, they have a hundred masters to please and though they flourish, within the body of the wretches there's nothing but ashes. (Asa, M. 1, Var) 18. The Lord's seekers cry out in distress for the Lord's Refuge and the Guru-God gives them sanctuary. (Bihagra, M. 4) 19. Such is the glory of the True guru that in the midst of the household, one is emancipated. (Dhanasri, M. 1) 20. It is through the Perfect Guru ahat one becomes aware of the Lord's Treasure and enshrines it in the mind, by God's Grace. (Dhanasri, M. 3, Chaupadas) 21. True is the Word of the Perfect Guru (through which) the Sushmana * rests in a state of equipoise. (Dhanasri, M. 3, Chaupadas) 22. Meeting with the True Guru, ended is all one's craving. And, one is blest with Bliss and Peace. (Dhanasri, M. 3) 23. Those who followed the Guru's way and took to the Guru's Refuge, were saved. (Dhanasri, M. 3) 24. When the Guru blest me with the collyrium of Wisdom, myriads of my sins and sorrows were eradicated. (Dhanasri, M. 5) 25. One is rid of the torture of births and deaths, if, by the Guru's Grace, the Lord comes into one's body and mind. (Dhanasri, M. 5) 26. The Guru's Feet emancipate the Soul wherewith one is ferried across the sea of (material existence). (Dhanasri, M. 5) 27. The Guru is the sea full of pearls; the saints (like swans) pick at the pearls and remain attached to them. (Dhanasri M. 1, Ashtapadis 1) 28. The Guru-given Wisdom is the only eternal pilgrim-station where one washes off all one's sins. (Dhanasri, M. 1, Chhant) _______________ * The hollow canal which, according to the esoteric Hindu psychology runs through the centre of the spinal cord. On its right is 'Pingala' and on its left is 'Ida'. When one runs the breath through this channel, after a hard practice of breath control, one is supposed to hear the Unstruck Melody, or 'Anhad Shabd.' 29. When I applied the collyrium of the Guru's wisdom to my eyes, I saw God pervading all. (Dhanasri, M. 5, Chhant) 30. Without the Guru, the egocentric is stark ignorant and is involved in the love of Maya. (Jaitsri M. 4, Chaupadas) 31. The Guru sustains the heart: yea, the Guru is the Perfect God. (Jaitsri, M. 5, Var) 32. Blessed is the Great Guru who makes us dwell uponGod. When the Guru is compassionate, all one's sins ae dispelled. The Guru, our Transcendent God, makes the low hgh and, snapping the bonds of Maya and pain, he makes us his slaves. And one's tongue then utters the infinite praises of God. (Jaitsri M. 5, Var) 33. I met with the Guru by great, good fortune: yea, he who is Unfathomable and Infinite. And he, holding me by the hand, has pulled me out of the world's sea of poison. Through the Guru's Word, I am rid of recurring births and deaths: not agai shall I pass through the gate of pain. (Todi, M. 5) 34. Them the Guru meets in whose Lot it is so writ, and them the Guru Blesses with the Nectar-Name of the Lord. And they walk in the Guru's Will and wander no more for "alms". (Suhi, M. 1) 35. It is through the Guru's door that one is blest with the inner eye. If one washes one's vessel with the Guru's Wisdom, it sparkles clean. (Suhi, M. 1) 36. If one meets with the Perfect Guru, one's Doubt is shattered and cease the outgoings of one's mind. And then oozes (Nectar) out of the (mind's) spring, and one is attuned to the Music of Bliss and one Sees one's Lord in one's very Home. (Maru, M. 1) 37. Instructed by the Guru, I searched the township (of my body), and found therein the treasure of the Lord's Name. The Lord brought peace to my mind. The fire of desire was quenched in an instant, and meeting with the Guru all my hunger was satisfied. (Suhi, M. 4) 38. Cherish the Lotus-feet of the Guru in thy mind, and thy body shall be rid of all pain and all woes. The True Guru saves the drowning creatures from the sea of (material) existence, and unites those separated for myriads of births. Serve the Guru ever and forever more, and then thou earn Poise and Bliss, and your mind is calmed. By great, good fortune, one attains the Dust of the Guru's Feet. Nanak is a sacrifice unto the Guru. (Suhi, M. 5) 39. Precious is the human birth: only those turned Godwards attain to it. If the True Guru so wills, one's body and mind are cooled with the Lord's Love. Then one's life is approved and one gathers the merchandise of Truth and one is blest with honor at the (Lord's) Court through the Lord's Fear inculcated by the Guru's Word. (Suhi, M. 1, Kafi) 40. The Guru is like the pool of Manas-sarovara: to him attain the men of good fortune. The holy seekers search him out: and they, swan-like, pick upon the (Lord's) Name. (Suhi, 3) 41. O God, the True Guru is the lover of Thy Name. If I am blest with it, I'll surrender my body and mind to him. (Suhi, M. 4, Ashtapadis) 42. The True Guru is the Ocean of Virtue, yea, of the Lord's Name. So I crave to see my Guru. (Suhi, M. 4, Ashtapadis) 43. True is the Guru, True His Word, through which I see the True One. (Suhi, M. 3) 44. Perfect is my True Guru, my friend, the Purusha; I know not another without Him. He's my father and mother, brother, son and kinsman, my life, my vital breath, pleasing to my mind. My

Greed 1. Absorbed in false greed, You have forgotten that death is the end; Even now no harm will be done to you, If you sing the glory of the Lord. GURU IC, TILANG RAG 2. Unhappy is he, Who lives under the influence of greed, luxury, anger and pride. GURU III, GUJRI RAG 3. Nanak, you may ask the wise people: Who could ever attain Him with lust and greed? GURU V, BIHAGARA RAG 4. Man is lost in greed, And does not know his own interest. O my greedy mind, You are ever lost in greed. He who is lost in greed for worldly things, Is neither honoured in this world nor in the next. He who is full of greed for wealth of someone who is dead, Has wasted his valuable life. Though the light in one's eyes has dimmed. Yet one craves for a long life. Lord, the surge of greed is very fierce, And this boat of mine is about to sink. NAMDEVJI BASANT RAG 4. The surging greed is like the madness of a dog, This madness has vitiated all. GURU V, NATNARAYAN RAG 5. What is that love which is based on greed? When there is greed, the love is false. FARIDJI, SHALOKAS 6. My mind is foolish, It is lured away by greed. GURU I, SRI RAG The Guru 1. The Guru's Word is the (yogi's) wordless harmony In the Guru's Word does one hear the symphony of the Vedas. In the Guru's Word is (the essence of God) merged. (Jap, 5) 2. They who were received in the sanctuary of the Guru, they were the ones so destined by God. (Asa, M. 1) 3. Through the Guru's Light does Thy Light burnish. (Dhanasri, M. 1) 4. The Guru is the ladder, the Guru the boat, the Guru the raft, the Guru the ship, the Guru the place of pilgrimage, the Guru the holy river. (Sri Rag, M. 1) 5. When one receives the Guru's instruction, one begins to fear God. (Sri Rag, M. 1) 6. They who deal in Truth, on them is the pleasure of the Guru's. (Sri Rag M. 1) 7. Without the Guru, the painful malady of ego goes not. (Sri Rag, M. 3) 8. It is through inner Light that God is revealed unto us and the light comes from the True Guru. (Sri Rag, M. 3) 9. All-powerful and Infinite is the Guru. Fortunate is the one who seeks His Sight. Incomprehensible, Immaculate and Pure is He, the Creator and the Cause. Through Him is all glory and all that happens is in His Will. He's the place of pilgrimage, the wish-fulfilling tree, the All-powerful, the Formless, Unknowable and Vast. Ineffable is His praise. 10. When we meet with the True Guru, we are blest with the jewel of discrimination and we surrender our minds to the Guru and attain to the All-loving God. We receive the gift of salvation and our sins are washed away. (Sri Rag, M. 1, Ashtapadis) 11. Through the Guru do our woes depart and the five demons are decimated. (Sri Rag M. 1, Ashtapadis) 12. They who dwell on the True Guru are burnt not (by duality) to ashes. They who dwell on the True Guru are satiated. They who dwell on the True Guru fear not the Yama. They on whom is God's Grace, take to the Guru's feet. (Sri Rag Var, Pauri, M. 4) 13. The society of th Guru is not found by being near or far. Says Nanak, "The True Guru is attained when the mind lives forever in His presence." (Sri Rag Var, Shloka, M. 3) 14. The Guru is the mother, the father, the God of gods, the Master: The Guru is the mate, the dispeller of ignorance, the kinsman, the broher. The Guru is beneficent who blesses us with the Lord's Name, by which the mind is held. The Guru is the embodiment of Peace, Truth, Wisdom the philosopher's stone whose touch transmutes all metals into gold. The Guru is the place of pilgrimage, the pool of nectar, bathing in which brings infinite Wisdom. The Guru is the Creator, the destroyer of all sins, purifier of all sinners. The Guru is from the beginning of time, through ages upon ages, dwelling on whose Word one is emancipated. The Lord blesses us with the society of the Guru that we, the ignorant sinners, are also saved. Yea, the Guru is the Transcendent Lord, the God of gods: Nanak salutes the Guru-God. (Gauri Bavan Akhri, M. 5) 15. I bow a myriad times before my Guru for he makes me see the Self within me. 16. I am a Sacrifice to my Guru a myriad times a day who makes angels of men, and without delay. (Asa M. 1, Var Shloka, M. 1) 17. Nanak: They who dwell not on the Guru and pride on their own wisdom are like the spurious sesame shoots which are left uncut on the farm. Deserted and alone, they have a hundred masters to please and though they flourish, within the body of the wretches there's nothing but ashes. (Asa, M. 1, Var) 18. The Lord's seekers cry out in distress for the Lord's Refuge and the Guru-God gives them sanctuary. (Bihagra, M. 4) 19. Such is the glory of the True guru that in the midst of the household, one is emancipated. (Dhanasri, M. 1) 20. It is through the Perfect Guru ahat one becomes aware of the Lord's Treasure and enshrines it in the mind, by God's Grace. (Dhanasri, M. 3, Chaupadas) 21. True is the Word of the Perfect Guru (through which) the Sushmana * rests in a state of equipoise. (Dhanasri, M. 3, Chaupadas) 22. Meeting with the True Guru, ended is all one's craving. And, one is blest with Bliss and Peace. (Dhanasri, M. 3) 23. Those who followed the Guru's way and took to the Guru's Refuge, were saved. (Dhanasri, M. 3) 24. When the Guru blest me with the collyrium of Wisdom, myriads of my sins and sorrows were eradicated. (Dhanasri, M. 5) 25. One is rid of the torture of births and deaths, if, by the Guru's Grace, the Lord comes into one's body and mind. (Dhanasri, M. 5) 26. The Guru's Feet emancipate the Soul wherewith one is ferried across the sea of (material existence). (Dhanasri, M. 5) 27. The Guru is the sea full of pearls; the saints (like swans) pick at the pearls and remain attached to them. (Dhanasri M. 1, Ashtapadis 1) 28. The Guru-given Wisdom is the only eternal pilgrim-station where one washes off all one's sins. (Dhanasri, M. 1, Chhant) _______________ * The hollow canal which, according to the esoteric Hindu psychology runs through the centre of the spinal cord. On its right is 'Pingala' and on its left is 'Ida'. When one runs the breath through this channel, after a hard practice of breath control, one is supposed to hear the Unstruck Melody, or 'Anhad Shabd.' 29. When I applied the collyrium of the Guru's wisdom to my eyes, I saw God pervading all. (Dhanasri, M. 5, Chhant) 30. Without the Guru, the egocentric is stark ignorant and is involved in the love of Maya. (Jaitsri M. 4, Chaupadas) 31. The Guru sustains the heart: yea, the Guru is the Perfect God. (Jaitsri, M. 5, Var) 32. Blessed is the Great Guru who makes us dwell uponGod. When the Guru is compassionate, all one's sins ae dispelled. The Guru, our Transcendent God, makes the low hgh and, snapping the bonds of Maya and pain, he makes us his slaves. And one's tongue then utters the infinite praises of God. (Jaitsri M. 5, Var) 33. I met with the Guru by great, good fortune: yea, he who is Unfathomable and Infinite. And he, holding me by the hand, has pulled me out of the world's sea of poison. Through the Guru's Word, I am rid of recurring births and deaths: not agai shall I pass through the gate of pain. (Todi, M. 5) 34. Them the Guru meets in whose Lot it is so writ, and them the Guru Blesses with the Nectar-Name of the Lord. And they walk in the Guru's Will and wander no more for "alms". (Suhi, M. 1) 35. It is through the Guru's door that one is blest with the inner eye. If one washes one's vessel with the Guru's Wisdom, it sparkles clean. (Suhi, M. 1) 36. If one meets with the Perfect Guru, one's Doubt is shattered and cease the outgoings of one's mind. And then oozes (Nectar) out of the (mind's) spring, and one is attuned to the Music of Bliss and one Sees one's Lord in one's very Home. (Maru, M. 1) 37. Instructed by the Guru, I searched the township (of my body), and found therein the treasure of the Lord's Name. The Lord brought peace to my mind. The fire of desire was quenched in an instant, and meeting with the Guru all my hunger was satisfied. (Suhi, M. 4) 38. Cherish the Lotus-feet of the Guru in thy mind, and thy body shall be rid of all pain and all woes. The True Guru saves the drowning creatures from the sea of (material) existence, and unites those separated for myriads of births. Serve the Guru ever and forever more, and then thou earn Poise and Bliss, and your mind is calmed. By great, good fortune, one attains the Dust of the Guru's Feet. Nanak is a sacrifice unto the Guru. (Suhi, M. 5) 39. Precious is the human birth: only those turned Godwards attain to it. If the True Guru so wills, one's body and mind are cooled with the Lord's Love. Then one's life is approved and one gathers the merchandise of Truth and one is blest with honor at the (Lord's) Court through the Lord's Fear inculcated by the Guru's Word. (Suhi, M. 1, Kafi) 40. The Guru is like the pool of Manas-sarovara: to him attain the men of good fortune. The holy seekers search him out: and they, swan-like, pick upon the (Lord's) Name. (Suhi, 3) 41. O God, the True Guru is the lover of Thy Name. If I am blest with it, I'll surrender my body and mind to him. (Suhi, M. 4, Ashtapadis) 42. The True Guru is the Ocean of Virtue, yea, of the Lord's Name. So I crave to see my Guru. (Suhi, M. 4, Ashtapadis) 43. True is the Guru, True His Word, through which I see the True One. (Suhi, M. 3) 44. Perfect is my True Guru, my friend, the Purusha; I know not another without Him. He's my father and mother, brother, son and kinsman, my life, my vital breath, pleasing to my mind. My body and soul are His Blessings. He's the inexhaustible Treasure of Virtue, the Inner-Knower of all hgearts who permeates all, all over. In His Refuge, I gather all Gladness and am wholly in Bliss. (Suhi, M. 5) 45. Through the Wisdom of the Guru, my mind is attuned to the Lord in a state of Equipoise. (Bilawal, M. 1) 46. Himself is He the True Guru, Himself is He the Word; the Lord utters Himself His own Word. (Bilawal, M. 3) 47. When, through the Guru, one's mind is acquainted with the Lord, it merges in the (Lord's) Name. (Bilawal, M. 5) 48. In the Perfect Guru are contained all the teasures. (Bilawal, M. 5) 49. I am blest with Peace by the Perfect Guru, and joy has swelled up in me and the Unstruck Melody rings in my mind. And all my maladies, sins and inner afflictions are dispelled. (Bilawal, M. 5) 50. Meeting (with the Guru) one sheds one's sins, one's (inner) fire is quenched and one is comforted. He who had fallen into the Blind Well, him (the Lord) pulls out and saves. (Bilawal, M. 5) 51. When one dwells upon the True Guru, one is rid of the sense of the Other; and one is purged of all errors. And the sinful mind is cleansed, and one's body sparkles like gold and one's soul merges in the Oversoul. (Bilawal, M. 1) 52. The Lord's Name is the boat, the Guru's Word the boatman, through whom one is ferried across. Yama, the tax gatherer, then comes not near one, and no thief then thieves one's treasure. (Bilawal, M. 4, Ashtapadis 4) 53. He who serves the True Guru, drives out his illusions: and, within his Self, he finds the Abode of Truth. (Bilawal, M. 3) 54. As the rain water received by the stret drains and streams become, pure falling in the Ganga, such beneficence is also in the True Guru, who is inimical to no one. Meeting with him, our craving is stilled and Peace instantaneously dawns upon us. (Var Bilawal, M. 4) 55. Maya's sun, burning over our head, is cooled, on seeing the soothing fire of the Guru-moon. (Gond, M. 4) 56. Look upon the Guru and God as one, and accept whatever be His will. (Gond, M. 5) 57. Greet thy Perfect Guru, fruitful is whose Vision, rewarding is whose Service, who is the Inner Knower of hearts, the Purusha, the Creator, who is imbued with the (Lord's) Name, night and day. The Guru is Govind, the sustainer of the earth. And saves He His Servants and Devotees forsooth. (Gond, Ashtapadis, M. 5) 58. The Guru's Word is Nada, the Guru's Word is the Veda, for, through it, one is imbued with Lord of the Universe. In it are contained the merits of all austerities, fasting and pilgrimages. Through it, one meets with the Guru & one is emancipated by God's Grade. (Ramkali, M. 1) 59. When one meets with the True Guru, one's Path becomes wide and smooth and, in Poise, one Meets with God. (Ramkali, M. 5) 60. Know not thy Guru separte and distinct from thy God, for the True Guru is himself the Immaculate Lord. Know him not to be a mere man, and then thou, if without honor, art Blest with honor. (Ramkali, M. 5) 61. He, whose forehead the Guru strokes with his hands, why shall he, the God's servant, then grieve or care? His comings and goings (into the world of Desire) cease, (for) he's a sacrifice into the Perfect Guru. (Ramkali, M. 5) 62. The mind, when it accepts the lead f the Guru, obliterating the sense of the Other, it merges in God. (Ramkali, M. 1) 63. The Guru wears the loin-cloth of Truth, and is ever absorbed in the All-filling God, his tongue imbued with His Love. The God, who created the creation, meets with the True Guru (for) our God is pleased with his deeds. The Guru reveals to us the One God in all, and all contained in the One God. (Ramkali Dakhni, M. 1) 64. Without the True Guru's all other word is false. False is the word that is not the True Guru's, false are the utterers, false the hearers, false the reciters. (Ramkali M. 3, Anand) 65. Without the Guru, no one knows the Qunitessence, the Reality of the Real. (Ramkali, M. 1, Dakhni Onkar) 66. The Guru's Ocean is brimful with jewels, and inexhaustible therein is the pearly treasure of Truth. (Ramkali, M. 1, Dakhni Onkar) 67. Beauteous is the Guru's Word reflecting on which one attains to one's God. And one loses one's self and stilled is one's desire and the Bride attains to her spouse. (Ramkali, M. 1, Dakhni Onkar) 68. Meeting with the True Guru, one's Darkness is dispelled. And then, one's ego is stilled and into God one merges. (Ramkali, M. 1, Siddha Goshti 15) 69. Without the Guru's Grace, one comes and goes, and one's strivings bear no fruit. One's mind wobbles, (and) feeding ever on poison, is never content. One is stung by (Maya's) scorpion and dies on the path. Yea, without the Guru, one loses the merit of life. (Ramkali M. 1, Siddha Goshti) 70. When one Reflects on the Guru's Word, one is rid of one's Ignorance. And when one meets with the Guru, one attains the Door of Salvation. (Ramkali, M. 1, Siddha Goshti) 71. The True Guru is the farm of Equipoise and whosoever love it sows in it the seed of the Lord's Name. In it the Name grows and one Merges in the Name. The sed of ego, which sprouts in illusion, grows not in it. And he sows naught, nor anything else grows (in his farm) and he eats what comes from God. And the waters (of the soul) merge in the waters (of the Oversoul). And then the two separate not. Such is the wonder of the life of the God-conscious beings. See for yourselves, O ye men. (Var of Ramkali, M. 3) 72. It s by the Guru's Grace that one abandons 'I-amness', and is thus emancipated while yet alive. (Var of Ramkali, M. 3) 73. I've seen the Guru as was his repute! The separated ones he unites with God and is an intercessor at the Lord's Court. He ministers to us the Mantram of the Lord's Name and rids us of the malady of ego. (Var of Ramkali, M. 5) 74. In the Guru' s Will, the Sikhs, like the swans, gather at the Guru's pool, and they feed themselves on the pearls they find therein, but their inexhaustible treasure is exhausted not. The swan and the pool go together, for, such is the Lord's Will. Nanak: He in whose Lot it is so writ he comes to the Guru, and he is thus emancipated along with all his kinsmen, nay, the whole world. (Var of Ramkali, M. 5, Shloka, M. 5) 75. The rusted iron is transmuted into gold, if it meets with (the philosopher's stone of) the Guru's. (Maru, M. 1) 76. In the Guru's enshrined the Lord Himself, and he unites us with God. Blessed, Blessed be the Guru. The Guru is the Sea of Devotion to God, and he, who comes to him, partakes of it. The Guru, in his Mercy, opens (the Treasure of) his Mouth and lo, there is the light of God for all the God-conscious beings to see. (Maru, M. 4) 77. The Guru-Being led me on to the God-Being, and my consciusness merged in super-consciusness. 78. The egg of superstitution has burst. My mind is illumined, and the fetters of (my mind's) feet are sundsered Lo, I am emancipated by the Guru. Blessed now is my coming and going, and frying pan (of the heart) has cooled with the Guru-given elixir of the (Lord's) Name. (Maru, M. 5) 79. Without the Guru, all are enveloped by Darkness, and one is emancipated only when united with the True Guru. (Maru, M. 5) 80. The True Guru is the Boatman and the Word (the rows) to ferry one to the Yondershore, where there's neither wind nor fire, nor water nor form and where abides our True Lord dispensing the True Name which takes across. They who were led by the Guru, reached the Yonder shore, attuned to the True One. And they overcame their 'coming-and-going', their soul merged in the Oversoul. Through the Guru's Wisdom Poise wells up in one, and one Merges in Truth. (Maru, M. 1) 81. If one searches the seas, may be, one comes upon a jewel. Its lustre remains for a while and then, it is eaten up by the dust. But if one searches the sea of the Guru's Truth, one attains the inexhaustible Treasure of the Lord's Name. (Maru, M. 1) 82. The Guru is the pool of Nectar, we are the swans on its banks. It is the sea of rubies and corals, and pearls and diamonds of the Lord's Praise with which my body and mind are Imbued. (Maru, M. 1) 83. It is the True Guru through whom we attain emancipation, and one is rid of all maladies, and one is Blest with the Flavor of the Nectar-Name. The Yama gathers not the tax from such a one, whose (inner) fire is quenched and whose heart is cool and becalmed. (Maru, M. 1) 84. They who are under the sway of the Guru, their deeds are true. And they come not, nor go. Nor are they subject to the laws of death. They cling not to the branches but the roots, and within them is the zeal for Truth. (Maru, M. 1) 85. The Guru's Wisdom is the ladder to reach upon Celestial Wisdom, and it is through the jewel of Wisdom that one rids oneself of Ego. (Maru, M. 3) 86. There is the True Guru; Infinite is (His) Word; and it is through His Word that the world is emancipated. (Maru, M. 3) 87. It is through the Perfect Guru that one sees that the world is but the juggler's play, and, so one must remain Detached, through the Guru's Word, and be attuned to the True One. (Maru, M. 3) 88. It is through the Guru that one's 'within' is illumined, and one cherishes the (Lord's) Name, the object of one's life, and lo, with the jewel of Wisdom, his heart is ever illuminated, and the darkness of ignorance is dispelled. (Maru, M. 3) 89. When one Sees the Guru, all that one does, is holy, and one cherishes the Lord's Name in the heart. For, the (Guru's) Word pervades the whole world, and through this Word one attains to the (Lord's) Name. (Maru, M. 3) 90. This world is enveloped by the sense of attachment, and the unwise egocentric gropes in utter Darkness and out-running after strife one wastes one's life and suffers sorrow without the (Lord's) Name. (Maru, M. 3) 91. Through the True Guru drips the (Lord's) Nectar (into one's mind), and lo, (the Lord) becomes Manifest the Tenth Door. There rings the Unstruck Melody of the Word, and one merges in Equipoise all too spontaneously. (Maru Solhas, M. 4) 92. The Guru is the support, the Mainstay of the earth. The Guru is ever Beneficent and ever-forgiving. The Guru is the Shastras, the Smritis, the six kinds of works, the holy place of pilgrimage. Contemplating the Guru, one is rid of all one's sins and the mind becomes stainless, and we are rid of our ego. (Maru M 5, Solhas) 93. The Guru shows the God to be everywhere. (Maru M. 5, Solhas) 94. The True Guru is True Purusha, the God of gods, meeting with whom one is Ferried across. O friend, if you search for the elysian tree, or want that thy 'court' be embellished with the Kamadhenu, the wishfulfilling Cow, then serve the Perfect Guru and practise the Bliss-giving Name, that you are satiated and content. Through the Guru's Word are silenced the five passions. Through the Lord's Fear, one becomes immaculate. And, when one meets with the Perfect Guru, the philosopher's stone, his touch revels our God unto us. (Maru, M. 5) 95. The True Guru is the Transcendent God, highest of the high, contemplating whom one's mind is cooled. (Maru, M. 5) 96. The Guru is God, the Support of th earth, and the Creator too. He is the ever-forgiving Lord. (Maru, M. 5) 97. Immaculate and Pure is the Guru's Word, for, through it, one suck sin the Lord's Essence. He, who tastes the taste of God, he tastes no other taste. And he is comforted and satiated with the Lord's Essence. And he craves and hungers no more. (Pauri 12, Var of Maru, M. 3) 98. It is through the Guru's Word that one practises contemplation, austerity, and self-control within. And one Dwells over on the Lord's Name, and is thus rid of Ego and Ignorance. Our within is filled with the (Lord's) Nectar, but only when it is tasted that one knows. For, whosoever tastes it, becomes fear-free, and is satiated with its Essence. (Pauri 12, Var of Maru M. 3) 99. Man puts up a tenement of straw, and then lights fire in it. Even then man may be saved, if by good destiny, his Master saves him. (Dakhne M. 5, var of Rag Maru M. 5) 100. The Guru is the philosopher's stone. His Touch has transmuted my iron into gold. Now my light is merged in God's Light, and the fortress of my body looks beauteous and sweet. (Tukhari Chhant, M. 4) 101. He, whose forehead the hand of the Guru strokes, in his heart are enshrined Thy virtues, O God. (Tukhari, M. 4) 102. If one bathes in the pool of the Guru's Nectar of Wisdom, one is purged of all one's sins, all one's impurities. (Rag Bhairo M. 4 Chaupadas) 103. My Guru is all-powerful, the Creator and the Cause, my vital, my life-breath, the bliss-giving God, the Presence, the King, the Destroyer of all fears, seeing whose Vision one is rid of all one's sorrows. (Bilawal, M. 5) 104. The Word is the Guru: he who assembles its melody in his consciousness is the disciple. (Ramkali, M. 1, Siddha Goshti) 105. I searched the ocean of my body and in there I had a wondrous experience. For, lo, theein I saw no separateness between the Guru and God and the one was the other. (Asa, M. 4) 106. The God is merged in the Guru who dissiminates His Word. (Malhar, M. 1) 107. Beneficent is the Guru, and All-Powerful, pervading each and eveything. The Guru is the Transcendent God, who makes the drowning ones swim across. (Sri Rag, M. 5) 108. The Guru, whose very sight is fulfilling, is inscribed on my forehead. And wherever I see, I see Him accompanying me. (Devghandari, M. 5) 109. My beloved Guru is ever with me and He gets me released wherever it be. (Vadhans, M. 4) 110. The True Guru has made me see the world, the underworld and the sky through His Grace. That Lord of the Universe who is, and will ever be, and is cast not into the womb, Him I see within my heart. (Sorath, M. 1) 111. It is only when the True Guru is merciful that one sees Him, and wandering through a myriad births, one hears His Word. (Asa, M. 1) 112. The mother is pleased if her son be well-fed. The fish is pleased when it bathes in water. The True Guru is pleased if one feeds one who walks on his path. (Gauri, M. 4) 113. As the mother brings forth and then sustains her child and keeps him ever in the eye and feeds and fondles him wherever he be, thus doth the True Guru love and sustain one who loves him. (Gauri, M. 5) 114. The True Guru is the boat who ferries us across and the ferry-man is the Word. This is so even where there is neither water, nor fire, nor air, nor form. (Maru, M. 1) 115. I would accept Him as the Guru who imbibes in me the eternal verities, and makes me utter the unutterable, and attunes me to the Word. (Dhanasri, M. 1) 116. He's taxed not, nor punished, whom the Guru blesses with the stamp of His approval. (Asa, M. 5) 117. Such is the Will of the Eternal Master that without the True Guru, thy God comes not into thy mind. (Bihagra, M. 3, Var) 118. Devotion to the Guru is the Guru's service, but rare's the one who attains unto it. (Sri Rag, M. 3) 119. One ought not repair to the one who calls himself a Guru and then begs from door to door. He who toils for his livelihood and then shares it with the others alone knows the Right Way. (Sarang, M. 4, Var) 120. Kabir: The Brahmin may be the guru f the whole world, but those devoted to God accept him not. For he is involved in the mere words of the four vedas and is wasted away by discursiveness. (Kabir, Shlokas) 121. They in whose heart is guile and in appearance pass for a saint, their craving leaves them not and they quit the world regretfully in the end. (Gujri, M. 3) 122. The earth is turned Guruwards, so is water, so is air, so also the fire that works many wonders. (Majh, M. 3) 123. He who turns his back upon the Guru, they are bound to themselves, and so they suffer, and they meet not with the Real and are born only to wither away, time after time. (Gauri, M. 3) 124. They who turn their back on the Guru, they are bound to themselves, and so they suffer, and they meet not with the Real and are born only to wither away, time after time. (Srath, M. 3) 125. He whose home is within us, He has locked it too and the key He leaves with the Guru. Howsoever one efforts, one finds Him not except by repairing to the Guru's refuge. (Gauri, M. 5) 126. Without the True Guru, not one is emancipated. (Bhairo, M. 3) 127. He who accepts not the True Guru the Primal Person, nor loves the Word, all his rituals avail him not, nor bathing at the pilgrim-stations, nor charities and he's torn by Duality. (Sri Rag, M. 3) 128. Kabir: cursed be the mother of the Guru who divests thee not of thy Doubt. (Kabir, Shlokas) 129. Without the Guru, Devotion nor Love for God wells up within us, nor are we ushered into the society of the Saints. Without the Guru, one is Blind, and is involved n Strife. Through the Guru is the mind purged, through the (Guru's) Word is one's mind cleansed. It is by meeting with the Guru that one conquers one's self. And, one ever revels in the Yoga of God's Devotion. Associating with the Guru-saint, one is rid of all of God's Devotion. Associating with the Guru-saint, one is rid of all one's maladies. Says Nanak : "Thiswise (through the Guru) is one Blest with the Yoga of Equipoise." (Basant, M. 1, 6) 130. As the wate-diviner smells water hid in the womb of the earth, so do we find the Thing, yea, the (Lord's) Name, through the Guru. (Basant Hindol, M. 4) 131. Meeting with the Guru, one's intellect becomes sublime. And the mind becomes immaculate, and one is rid of one's Ego. (Basant, M. 1) 132. The snake-like desires bite with their poisonous sting, and it is the Guru who ministers the antidote of his Word. The scorpion of Maya touches not one who is rid of the poison (of ego), and is attuned (to God). (Kanra, 4) 133. As the fire is locked in the wood, but it is struck only by one who knows the way, so, through the Guru's Wisdom, does one find the qunitessence of the Lord's Light which pervades all. (Kalyan, M. 4) 134. Kabir: (the Guru is) the Beneficent Tree, whose Fruit is compassion, and who looks upon all as his own. O Tree, be thou ever in Fruit that the birds, gathering in its essence, fly out (to make its attributes known to all). (Shloka Kabir 230) 135. If the Guru be in Mercy, one Meets with God. If the Guru be in Mercy, one is Ferried across. If the Guru be in Mercy, one is ushered into the God's Heaven. If the Guru be in Mercy, one dies in life. True, True, ever True is the Guru, and illusory and false is one's Devotion to another. (Bhairo Namdevji, 11) 136. The True Guru is one who unites one with all. (Sri Rag, M. 1) 137. Sacrifice am I to the True Guru who's made manifest to me the unmanifest Name. (Jaitsri, M. 4) 138. The Guru-God is, and will forever be. (Gond, M. 5) Heaven & Hell 1. One may have vast riches, culture, glory, pious routine (of life) And love of the parents, sons, broth4rs, friends, And men in arms salute him sirring him meekly: But if he remembers not the Lord in the heart, he suffers in the deeps of Hell. (Sri Rag M. 5) 2. (But) he, who goes the way of Goodness and Continence is hurt not and cease his comings-and-goings. Neither Death, nor Maya's snare is for him; for he swims across (the sea of Fear) with love and devotion. He goes with honor, is merged in the Great Peace, and all his Woes depart. (Sri Rag M. 1) 3. He, who dwells within and without on the Lord's Name with Love And receives Instruction from the Perfect Guru and abides with the holy, is saved from hell. Hell is not for him Whose body and mind are permeated through with the Lord's Name. (Gauri Bavan Akhri, M. 5) 4. He, who sings (with love) the Praise of the Lord for an instant, Mounts to all the heavens, and is delivered and released. (Ashtapadi Gauri Sukhmani, M. 5) 5. When He Himself Created the world of form, And the world did function within the three Modes, Then became current the terms Virtue and Sink, And some craved for heaven, others worked for hell. (Gauri Sukhmani, M. 5) 6. They, who are bound down by the three Modes gather Poison as the fruit thereof; they are now good, now bad. They shuttle between heaven and hell and death ever hangs over their heads. 7. They are attacked by the afflictions of the mind, body and soul; their Pain leaves them not. They realise not the glory of their All-perfect, Transcendent Lord, And are drowned in the Sea of Doubt and attachment and abide they in the deeps of Hell. Says Nanak: "Have Mercy on me, Lord, and save me, for I rest my Hope on Thee alone." (Ibid) 8. He who contemplates not the Lord and is enticed away by evil and desire, And forsakes the (Lord's) Name, lands now in heaven, now hell. (Thitti Gauri M. 5) 9. The world is afflicted by the three Modes, And so it comes and goes and falls into Hell. (Thitti Gauri M. 5) 10. He, who slanders the aperfect and True Guru, him the Creator Lord destroys. And to him opportunity comes not again, and he eats what he has sown. He's thrown into the deeps of hell, his face is blackened and he's driven like a thief. (But), if he then seeks again the refuge of the True Guru, he's saved if he dwells on the Lord's Name. Such, Nanak, is the Lord's Will: and I utter only what my God Wills me to utter. (Shloka M. 4, Var of Gauri, M. 4) 11. One wanders about, night and day, stung by hunger for food. How can he be saved from Hell, who keeps not the Prophet in the mind. (Var of Gauri M. 5) 12. Says Kabir: "To whom shall I say this, O men, that the society of the Saints itself is the Lord's Heaven" ? (Gauri Kabirji) 13. This he-buffalow is intoxicated (with Ego) and is disciplined by nothing; He tries to overwhelm others and so falls in Hell. (Gauri Kabirji along with M. 5) 14. Seek not the abode of heaven, nor fear the deeps of hell, For, that which has to happen must happen, so build no hopes in the mind. Utter thou the Lord's Praise, For, from Him one gathers the Treasures of Eternal Bliss. (Gauri Poorbi) 15. He who seeks the Sight of the Lord at His Gate: Of what account to him, then, is heaven or Deliverance? 16. Even if one instructs the Egocentric, he goes astray, For, no one is Emancipated without the Lord's Name, and, dying, one falls into Hell. (Asa, M. 1) 17. Having abandoned oneself to the self, one revels and, then becoming ashes, his Soul departs. High in riches, the man of the world at last is marched off, his neck chained (by Evil). But in the Yond only the virtuous deeds ar read. Yea, this is how his Account is reckoned. He now Wails, but no one cares; and getting Thrashed, he finds no Refuge. Lo, the Blind of mind thus wasted his life away.(3) (Asa, M. 1, Var with Shlokas of M. 1) 18. The clay is the same though manifested as many, and in all is the One Lord alone. Says Kabir: "(So seeing), I've given up the thought of yur 'heaven', and reconciled myself to my own hell." (Asa Sri Kabirji) 19. His body and Mind are filled with the Perfect Master, and he Sees not another in the universe, And, he is cast not into Hell, Nanak, whom the Lord owns as his Own. 20. But he who having Faith in the Guru is Attuned to the Lord, he gather immense Bliss. (But), he who forsakes his Guru and his God, he is cast into Hell. (Sorath M 5) 21. Heaven is where abide the Lord's Saints: And, where the Lord's Lotus-Feet one enshrines in the Mind. Thy Greed will die and thy Desire will be quenched, And thou wilt seek, O Devotee, the Refuge of thy Transcendent God. (Suhi M. 3) 22 Emancipation, the joys of the world and the Way of detachedness, all are through Thy-given Service. And, Heaven is where one praises Thee. But, Thou alone bringest Faith to the man. 23. What is Heaven, O what is Hell for me, for, I, the Lord's Saint, have rejected both out of hand. And, I lean on no one (but God), for, such is the Guru's Grace upon me. (The Word of the Bhaktas: Kabirji) 24. Priceless is He, our Lord, the God, Forsaking whom one is cast into the Hell, Where there is neither mother nor wife, nor friend nor kinsman to succour him. (Maru M. 5) 25. Hark ho, the sinners are wasted away forsooth: And Izrael, the Angel of Death, seizes and destroys them all. And lo, they're cast into Hell by the Creator-Lord, and they are asked to render the account by the Lord of Justice. (Maru M. 5) 26. Says Kabir, Thy Slave, "I've entered into Thy Refuge, O Allah, And if Thou Keepest me near Thee, that indeed is Heaven for me." Everyone says: "I am going to the Heaven, But I know not where their Heaven is." They, who know not even the Mystey of their Self, Dilate upon the Mystery of the Heaven through mere words. So long as the mind craves for the Heaven, So long does one Abide not at the Lord's Feet. (The Heaven is) not a fortress, surrounded by a dyke and plastered with mud: Yea, I know not what is structure is like. Says Kabir: "What else can I say now but this, That where the Saints are, that, indeed, is Heaven." (Kabir) 27. O mother, I be not if I Contemplate any but my God. Forsaking Him, the Mainstay of my Soul, I am attached to Illusion. He who forsakes the Lord's Name, and treads another path, falls into Hell. He is punished in a myriad subtle ways, and wanders he from womb to womb. (Sarang M. 5) 28. I have Widowed my ten women, my ten sense-organs, For the Guru has warned that the Fire of the selse-pleasures emits poisonous smoke, And he, who meets with them, lands in Hell, So I am Attuned to God, being Saved by the Guru. (Kabir) 29. Kabir has risen above heaven and hell by the Grace of God. And now he lives Intoxicated with the Lord's Lotus-Feet in the heart. (Kabir) Hindu Muslim 1. (A Muslim) dwells on the Prophet's way; But, without Wisdom, how shall he know the end? Let thy bowings be of Faith and Knowledge of mind thy object of (study) And, then thou See-est the Presence of thy Lord where soever thou See-est. (Shloka, M. 1) 2. Thou sayest thy prayers five times, giving them five names. Let Truth be thy first, Honest living the second; and the good of all, thy third; Let the fourth prayer be the honest mind and the fifth the Praise of the Lord; Let the fourth prayer be the honest mind and the fifth the Praise of the Lord. Say thou, pray, the Prayer of Deeds, and be thou thus a (True) Muslim; Any other prayer is false and, false is their value. (Majh Var, M. 1) 3. Hard it is to call oneself a Muslim; If one has these (Attributes) then alone is he one: first, let the faith in Allah seem sweet to him. And then with this as scraper, let him scrub his inside clean of Ego. And, with faith in the leader of his faith, let him break the Illusion of life and death. And submit to the Will of Allah, and, Believing in his Eternal Creator, he should lose his self. And, Nanak, if he is merciful to all creatures, truly he is acclaimed as a (true) Muslim. (Ibid) 4. He, to whom the two ways are revealed as one, is Blessed; (But) he, who believes not (in it), burns in his own inner fire. (Ibid) 5. Wherefrom have the Hindus come? Wherefrom the Muslims? Who is it that created the (two) paths? O, man of evil intent, reflect on this in yur mind; Who, pray, is the Creator of heaven and hell? O Qazi, which is the book that you've read, For, they who read and reflect like you are wasted away. As they know not the essence. Circumcision is made for love of the woman, so I shall not be convinced (of its use). For, if the Lord so Wills that I be born a Muslim, I shall be circumcised by God Himself. If circumcision alone makes one a Muslim, what is to be done to a woman? For, she is our other half, and she leaves us not, so why not remain a Hindu? Give up your book and dwell on the Lord, and oppress not life. Kabir has taken to his only Lord, but the Muslims (like you) are frustrated by their fruitless strife. (Asa Kabir) 6. The Hindu is blind; the Muslim is one-eyed, The wise, all-seeing, is (only) the one Wise in God. The Hindu worships at the temple, the Muslim at the mosque, But Namdeva worships the God, who has no temple, and no mosque, to call His own. (Rag Gond Bilawal, Namdev) 7. Some call Thee Ram, others Khuda. Some Serve Thee as Gosain, other as Allah. (1) But, O Beneficent Lord, Thou art the only Doer and the Cause. So Bless me Thou with Thy Mercy, O Compassionate One. (1-Pause) Some go to the (Hindu) holy places, others go to perform Hajj, Some offer Thee oblations, others bow down before Thee. Some read the Vedas, others the semitic Texts, Some are robed in white, others in blue. Some are called Turks, others are termed Hindus, Some seek the (Hindu) Heaven, others the (Muslim) Paradise. (4) Says Nanak: "He, who realises the Will of the Lord. He (alone) knows the Mystery of the One, All-powerful God." (Ramkali M. 5) 8. Now that the turn of the Sheikhs has come, the Primal Lord is called Allah; And the (Hindu) gods and temples have been taxed; such is now the way! The ablution pot, the prayer-mat, the call to prayer, have all assumed the Muslim garb: even God is now robed in blue. And men have changed their tongue and the Muslim way of greetings prevails. O King, the Master of the earth, if Thou canst do all this, what power have I (to challenge Thee) ? For, the four corners (of the earth) greet Thee, and every home rings with Thy Praise. (Basant, M. 1) 9. If thy God lives only in the mosque, to whom else belongs the rest of the world? The Hindu finds the God's All-pervading Essence in the image; so both Know not the quintessence. O Allah, O Ram, I live by Thy Name, O Master, be Thou Merciful to me? The Hndus see their God in the south, the Muslims in the west; But search thy God only in the heart, for, thy heart is the Seat of God. The Brahmin fasts (yearly) for twenty four days, once every Ekadasi, the Qazi in the month of Ramzan; Lo, they keep out God for eleven parts, and find the treasure of Bliss only in a single month ! Why bathe in Orissa, why bow low in the mosque? If one has Guile in the heart, then, what use is one's going out for a Hajj, or saying the prayers five times in a day ? (4) O God, all men and women that one sees are but thy Manifestations, And I am thy child, and all Gurus and all Prophets are mine. Says Kabir, "Hear ye men and women, seek only the refuge of the One God. And utter only the Lord's Name that ye are ferried across." (Kabir) 10. O Mullah, say thou, if this is the justice of thy God; Nay, nay, only thou art rid not of the complex of the mind. Thou seizest life and killest the 'dust' of its body and callest it pure food: But, the undying, pure Soul, Mergeth in God: then dost partake of the pure, or the impure part of it? What use is it to purify thyself through ablutions, And to bow down to thy God in the mosque. When thy heart is impure; and while thou sayest the five prayers, these avail, thee not, nay, not even thy pilgrimage to the Kaaba. Thou art Impure from within, and knowest not the mystery of the Pure, Immaculate God. Says Kabir "Thiswise thou hast missed entry into thy Lord's heaven, for, thy mind is pleased with Hell." (Prabhati Kabir) 11. O Mullah, why standest thou on a minaret; thy God is not deaf; Pray, See thou Him within, for whose sake thou criest out thy prayers so loud ! Why, O Sheikh, goest thou to the Kaaba, without patience in the heart: For, he, who has not a whole heart, how would he attain to his God? (Shlokas of Kabir) 12. I was going as a pilgrim to the Kaaba, and on the way I met my God unawares, And he quarelled with me saying: who told you I was (only) there? 13. I went time and again to the Kaaba to become a Haaji, But tell me, O God, what's wrong with me that Thou Spoke not to me? (Shloka of Kabir) Guru III, Sri Rag 4. I have cleansed my body from outside, But my mind is full of passions. Ravidasji, Gauri Rag 5. The hypocrite keeps fast; He will neither attain God nor be honoured. Kabirji, Gond Rag 6. By wandering about in a Yogi's garb, One cannot get salvation. Guru III, Basant Rag 7. His heart is polluted, And he shows himself to be pure; He has lost the game of his life. Guru III, RamkaliRag 8. His mind is full of deceit. And he calls himself a saint, His desires are not fulfilled, And he meets his end in shame. Guru III, Gajri Rag 9. Says Nanak: Those who are pure from inside live with the Guru for ever. Guru III, Ramkali Rag 10. The heart is full of spite, Yet he talks sweetly, He meets his end in misery Guru V, Gauri Rag 11. By mere fasting, One cannot attain God. Kabirji, Gond Rag 12. A yogi is recognized neither by his clothes, Nor by his dirty garb. Guru III, Shlokas 13. Inwardly our hearts are dark but outwardly we appear bright; We pretend to copy those who wait on the Lord at His gate, And are absorbed in the Lord, enjoying the utmost bliss. Guru I, Sri Rag 14. With sandal paste on the forehead, And beads in the hand, They have disguised their real self, Thinking the Lord a toy. Kabirji, Bhairo Rag 15. The hypocrite closes his eyes and nose to deceive the people; He closes his eyes with his fingers saying; I see the three worlds; But he knows not what passes just behind him Guru I, Dhansri Rag 16. Those who are lost in greed and passions, Cannot cheat the Master, They make a show of their piety, But their minds are intoxicated with the wine of Maya; 17. They have followed the devil, And have to pass through many births, They suffer according to their actions. Guru V, Gauri Rag 18. He cannot be attained by mere talk; Through the grace of the Guru, He resides in the heart. Guru I, Asa Rag 19. A hypocrite shall never attain, The Supreme God. GuruIII, Shlokas 20. If your heart is crooked what is then the use Of your going on a pilgrimage to Kaaba or saying the Nimaz? Kabirji, Prabhati Rag 21. Those who make a show of Nimaz, Do not hesitate to devour men; Those who wear sacred thread, Do not hesitate to use the dagger. Guru I, Shlokas 22. Small indeed is the merit of making Pilgrimages, penances, compassion and alms-giving, If one has not been within oneself, And has not bathed in the ambrosial river within; If one has not felt holy inspiration within, If the seed of nam is not put in the soil of heart, And if love has not yet sprung. Guru I, Japji 23. There is deceit in his heart, And outwardly he prays; What is the use of his going on a pilgrimage to Kaaba? Kabirji, Prabhati Rag 24. The falsehood and deceit cannot remain con cealed for long, The false appearance vanishes. Guru IV, Gauri Rag 25. He changes many garbs and wanders, But there is deceit in the heart; He does not reach the palace of God, After death he becomes a person full of filth. Guru I, MajhRag 26. Those who wear dhotis of three and a half yards length, Those who wear threefold sacred thread, Those who wear rosaries round their necks, And carry shining pails in their hands, Are not the saints of God; They are the cheats of Benaras. Kabirji, Asa Rag 28. He recites the holy Mantras, But tells lies; That is the condition of this Guru-less person. Guru V, Maru Rag 29. The Qazi sits for administering justice; He tells the beads of rosary, And makes a show of the Name of God, He accepts bribes and harms the right cause. Guru I, Ramkali Rag 30. The disciple turns to the Guru for food, For the love of food, he comes to dwell with the Guru. Guru I, Asa Rag 31. He studies Vedas but quarrels, He doth not remember God and hath no respect. Guru III, Sorath Rag 32. There is a mark on the forehead, And a rosary in the hand, This is the garb; People have considered God as a toy. Kabirji, Maru Rag 33. O heretic, do not be hypocritical, Always remember the Name of the Lord. Namdevji Ramkali Rag 34. We are good at talk, But vicious in our deeds, Our minds are black from within, Though they appear white from withou; We mimic the ways of those, Who serve at the Lord's door. Guru I, Shlokas 35. Man doeth evil deeds and pretends to be pure, In the Lord's Court, he is bound down like a thief. Guru V, Gauri Rag Idol Worship 1. The stone which man calls God, Takes him and drowns him along with it; O sinful and disloyal creature, understand you not That a boat of stone cannot carry you ashore? Nanak has found that Lord, through the Guru, Who feeds all His creation on sea and on land. (Guru V, Suhi Rag) 2. He who thinks that the stone is God, Worships in vain; He who prostrates before stones, Labours to no purpose. (Guru V, Bhairo Rag) 3. They worship inanimate objects and bow before graves: 4. Their all exertions will go in vain. (Guru IV, Malhar Rag) 5. Those who have forsaken God, And have attached themselves to idols, Shall go to hell. (Guru V, Jaitsri Rag) 6. The truth is this: God lives amongst His people, And is not to be found in stones. (Kabirji, Tilang Rag) 7. They worship one stone, While the other stones they trample under their feet; If the former is God, then the latter must also be the same. So says Namdev: I worship God alone. (Namdevji, Gauri Rag) 8. Neither the stone can speak, Nor it is capable of giving anything; All your worship and actions are fruitless. (Guru V, Bhairo Rag) 9. Kabir, people worship stones and call them God; He who has any faith in them, will be lost in midstream. (Kabirji, Shlokas) 10. The Gods and goddesses are worshipped, O brother! What ought we beg and what can they give? The stone bathed in water, O brother, Sinks down in it. (Guru I, Sorath Rag) 11. The stone which he calls Lord, Drowns him with itself. (Guru V, Suhi Rag) 12. I shall not worship idols or say Namez, I shall lay my heart at the feet Of the One Supreme Being. (Guru V, Bhairo Rag) 13. He takes a bath, And worships the stone; Without the love of God, He is full of dirt. (Guru I, Ramkali Rag) Ill-Will 1. If you do not think evil of others. My friend, no one will think evil of you. GURU V, ASA RAG 2. Do not harbour ill-will for any person, For the Lord resides in all. GURU V, GAURI RAG 3. Brother, do not think evil of other persons, Thus you will remain happy for ever. GURU V, ASA RAG 4. None is my enemy and none has any ill-will against me, Nanak, none, is evil I serve the Guru and I am a slave of my Master. GURU V, ASA RAG 5. To talk ill of others is not good, Only mean, ignorant persons talk thus. Guru III, Suhi RAG 6. Brother, do not think evil of others, And then no evil will come unto you. Guru V, Gauri RAG 7. He who is full of jealousy of others, Shall never get peace. Guru IV, Gauri RAG 8. He who bears ill-will to others, No good shall be done unto him. Guru IV, Gauri RAG Immortality of Soul 1. The soul is immortal. (Guru V, GauriI Rag) 2. The soul neither dies, Nor can it be destroyed. (Guru V, Gond Rag) Incarnations 1. Prophets created by God in different ages, Are known as His Avatars. (Guru III, Asa Rag) 2. God's kingdom is for ever, He neither comes not goes. (Guru III, Vadhana Rag) 3. God appoints holy men as witnesses, To show that He is not far from us. (Guru V, Ramkali Rag) The Ingrate 1. The ingrate will not be saved, He shall fall in the mire of hell. Guru V, MARU RAG 2. The place for the ingrate is hell, Where there is much misery and suffering. Guru V, Guari Rag 3. The ungrateful has forgotten the Master, He shall wander through many births. Guru V, Jaitsri Rag 4. The ingrate has been separated from Him, His case shall go unrepresented. Guru V, Bihagara 5. You receive so many blessings, And yet you remain ungrateful; You lose all faith because of the one thing that you have not received. Guru V, Gauri Rag 6. Says Nanak, we are full of ingratitude, Save us, O Reader of hearts. Guru V, Gauri Rag 7. In the deeps of hell is immense pain, Yea, the ungrateful wretches are cast there, The Lord destroyeth them, They die, forsaken by the Lord. Guru V, Gauri Rag Intoxication 1. By drinking intoxicating liquor, One gets much misery. Guru I, Bihagara Rag 2. Nanak, being intoxicated with liquor, One commits many a sin. Guru I, Bihagara Rag 3. By getting drunk, One cannot distinguish between friend and foe. Guru III, Bihagara Rag 4. Getting drunk, one forgets the Master, And is punished in His Court. Guru III, Bihagara Rag 5. Drink not this fake wine, Avoid it with all your determination. Nanak they are truly intoxicated, Who drink the nectar of His Nam. Guru III, Bihagara Rag 6. Nanak by meeting the True Guru and through His kindness, One obtains the wine of his Nam.Guru III, Bihagara Rag 8. He, who drinketh the essence of Nam is ever intoxicated, 9. All other intoxicants wear off in a moment. Imbued with Lord's essence, the mind is ever in bloom and bliss, While intoxication of worldly sovour brings woe and care, He, who drinketh the nectar of Lord's Nam, Is for ever in ecstasy; All other drinks are futile. Guru V, Asa Rag 10. Come ye, my comrades, Give up the love of insipid drink of evil, And drink the quintessence of Nam, Without tasting this, myriads have been drowned in the ocean of Maya And one's soul is never at peace. Guru I, Sri Rag 11. Sayeth Nanak, The drinking of wine leads one to wicked deeds. Guru I, Bihagara Rag 12. By drinking wine, one loses sanity and gets involved in brawls, Loses the power of discrimination, And incurs displeasure of the Lord. Guru III, Bihagara Rag Kindness 1. Who so ever is kind to others, The Lord receives him with kindness. GURU V, GAURI RAG Knowledge 1. Ignorance hinders progress. (Kabirji, Asa Rag) 2. The ignorant man wastes his valuable life, And cuts at his own roots. (Guru V, Gauri Rag) 3. The more one reads, The more agitated one becomes. (Guru I, Asa Rag) 4. The house of wood is on fire from all sides, The Pandits are burnt to ashes; The fools have saved their lives by running away. (Kabirji, Shlokas) Leaders 1. False is his speech and he usurps what is not his. And yet he goes out to preach to the others; He, who himself is beguiled, will beguile his company too; (But) such, Nanak, today are the leaders of men. (Var of Majh, Shloka, M. 1) 2. One should first instruct and discipline one's own mind, And then persuade the other to follow. (Asa, M. 5) 3. He who instructs others in the laws which he himself does not obey, Is born only to die; he comes and he goes. (Gauri Sukhmani, M. 5) Life And Death 1. From days, quarters from quarters hours; so our life wears off. For death, like hunter or a butcher walks abroad; O, what is one to do to save oneself ? (Rag Dhanasri, Bhagat Kabirji) 2. Thy forelocks are in the Yama's grip, still knowest thou not, O mind? (Tilang M. 1) 3. My wife, son, father, brothers, O none of them will hold my hand. And when I fall in the grave, not one will come to my rescue, when the last prayer is read. (Rag Tilang M. 1) 4. One remembers not the time when the thorn of death will pierce him through. Nanak: Him the Lord saves, in whose heart, by His Grace, He Himself dwells. (Tilang, M. 4) 5. One's riches, chariots, possessions and dominions which one cherishes, all becomes strangers to one, when the noose of death grips one's neck. (Tilang, M. 9) 6. By true living, they who find the Truth and receive the Wisdom of the Guru they are neither born nor do they die. Their comings and goings are ended. (Sri Rag M. 1) 7. Honoured were they by God (who) kept death ever before their eyes, and equipped themselves with the Lord's Name. (Sr Rag M. 2) 8. One loses the fear of birth and death in the love of the Lord. (Sri Rag M. 5) 9. The bride is widowed not, if she merges in her true Lord. (Sri Rag M. 1, Ashtapadis) 10. Enjoy thou thy spouse and do away with the pain of births and deaths. (Sri Rag M. 4, Pahre) 11. (Says the Angel of Death): "Where the saints ever worship the Lord and the Lord's praise is sung, thither repair not, O my couriers, for there neither ye nor I will be safe." (Gauri Bavan Akhri M. 5, Shloka) 12. The Lord has given us a fixed number of days: they increase not, nor do they decrease even by an iota. 13. As the pigeon falls into the net, so are the self-willed trapped by death. (Bihagra, M. 4) 14. If the God so wills, He may keep man alive without breath. (Gauri Sukhmani M. 5) 15. As water mingles with water, so man's light merges with God's light. (Ibid) 16. As the rays of the sun gather again in the sun and the drop mingles with the ocean, so does the light of man merges in God's light and the man is fulfilled. (Bilawal, M. 5) 17. Neither is one born nor does one die. It is all God's play and He alone plays it all by Himself. (Gauri Sikhmani M. 5) 18. This play of the world is Thy Creation, O God, and Thou art life, permeating its every pore. It is like a myriad waves rising from the sea, and then merging again into their source. (Nat M. 4) 19. It is the self-bound who come and go for the God-man abides ever in Truth. (Ramkali, M. 1, Sidha Goshti) 20. Man emerges from the Lord's Will. He quints as is the Will. He merges too in the Will. (Ibid) 21. The false ones come into the world, but find no refuge and, leaning on the Other, they come and go. (Ibid) 22. They are born not nor do they die. They come nor go, where minds are instructed, by the Guru's Grace. They are like the one from whom they emanated. (Ibid) 23. He who looks upon pain and pleasures alike, by the Guru's Grace, he tastes not death. (Ibid) 24. Death terrifies everyone, but it gives joy to me. For, if one dies not (to the self) how will one attain supreme Bliss? (Shlokas of Kabir) 25. Why weep for the Saint who goes back to his Home? Cry only for the cretched lovers of Maya who are sold from shop to shop (Ibid) 26. They who know death, why should they spread their feet wide? They alone are involved in their own affairs who know life to be everlasting. (Var of Rag Suhi M. 3, Shloka, M. 2) 27. For a mere night (of life), we treasure our riches, and then we depart in the morn. And our riches go not along with us, and we grieve. (Var of Rag, Suhi M. 3 Shloka M. 2) 28. In the unbaked earthern jar, the water will remain not, so the body withers away when the swan-soul departs. (Suhi, Kabirji) 29. The service (of life) has ended; now I hae to render account (to my God). The cruel couriers of the Yama have come to seize me. What have you earned? What have you lost? Haste, O life, the King of Dharma calls thee to His court. (Suhi, Kabirji) 30. Man live only if he lives in god. But dies he and is wasted away even in death, if he loves the Other. (Bilawal M. 5) 31. Death laughs over his head, but this quadruped minds not. He is engaged in strife, full of ego, and knows not death. (Bilawal, M. 5) 32. (Our life is like) a tree on the sea-shore, but it can root itself in eternity, if the tree-top is eternally attuned (to God). (Inid) 33. Neithe childhood, nor youth, nor age is safe from the clutches of death. Man is but a mouse, and the cat of death devours it in the end. (Bilawal, Kabirji 1) 34. The breath mingles with air; the air (of the soul) merges in the Oversoul. The dust returns to dust, so what does the man grieve for? Who is dead, pray, who is dead ? O wise ones, reflect on this and see. This is but the play of God. (Ramkali M. 5) 35. All this is the creation of the Lord, and one comes and goes as is the unfathomable Will of God. Neither one comes nor is one capable of dying. Nor one perishes, for, the Soul is eternal and ever-alive. (Ramkali, M. 5, 10) 36. In thy childhood you were ignorant and blind. And in your youth, you were lured away by sin. In the third stage, you gather riches and when you get old, regretfully you leave them all off. (Ramkali, M. 5) 37. Lo, another one, beguiled by Maya, gold and women, has passed away, abandoning beauty, love, fragrance and other joys of the flesh. He was proud of his vast treasures and was comforted in mind. But nothing kept him company (in the end). (Ramkali, M. 5) 38. Nanak: Life is the fish, the fisherman the desire, like death. The blind mind thinks not and lo, he's netted. (Shloka M. 1, Var of Ramkali M. 3) 39. (Thy Life) passes like the shade of the tree or like the clouds scattered by the winds. (Maru M. 5) 40. One loads the Boat (of life) with sin and launches it upon the Sea (of material existence), and lo, one sees not the yonder shore, nor the port of sail. Dreadful is the Sea, but there is no Boatman, nor the rows to row the boat across. (Maru, 1) Love of Mankind 1. The body is dead without true love. (Guru III, Ramkali Rag) 2. A life devoid of love is a flower blooming in the wilderness, With nobody to enjoy its fragrance. (Kabirji, Gauri Rag) 3. Due to false love and ego in my heart, I am caught in a whirlpool. (Guru V, Bihagara Rag) 4. One in whose heart there is love, He attains salvation. (Guru III, Majh Rag) 5. There is all outward love in this world, Every person thinks of his own gain, Though he be your kith or kin. (Guru IX, DEVGANDHARI Rag) Lust 1. Senseless are those Who lose themselves in lust. GURU III, MAJH RAG 2. In the intoxication of youth, You stare at another's wife with lust,And distinguished not between good and evil actions. BAINIJI, SRI RAG 3. The sensuous man suffers from mental and physical diseases,And undergoes great pain. GURU I, BASANT RAG 4. The body is full of lasciciousness and anger,The company of godly men washes them away. GURU IV, GAURI RAG 5. Engrossed in lust, greed and pride, man has forgotten the Lord,And now he repents. GURU V, BIHAGARA RAG 6. Lust and anger infest the body,But when I meet the saints,I overcome both. GURU IV, GAURI RAG Maya 1. What is Maya? What actions are Maya? Maya is where one is bound to Pain and Pleasure, and one acts in Ego. (Sri Rag M. 3) 2. Maya and attachment are also God's Creation; He Himself deludes us (through them) The Egocentric does (pious) acts, but knows not the Lord and wastes His life away. (Sri Rag M. 3) 3. Nanak: They, who Dwelt on the Lord's Name, are eternally in communion with the Lord. (Maya is in the service of the Master and she serves too the Servants of the Lord. (Var of Sri Rag M. 4, Shlokas) 4. One's mind wanders, lured by Maya, and yet it clings to it; He, whom Thou Savest, O Lord, from seeking Maya, alone is imbued with the Love of Thy Name. (Shloka of Gauri Bavan Akhri M. 5) 5. Maya is like a mirage, the mind's delusion, the deer's craze, the (passing) shade of a tree. She is mercurial of mind, and in the end, goes not along with us. (Bilawal M. 5) 6. I tried to grasp (Maya) with care, but she eluded my grasp: Howsoever I loved her, she kept not my company for long. Says Nanak, "When I abandoned and discarded her with contempt, Then she paid obeisance to me and fell at my feet." (Ramkali M. 5) 7. This Maya makes us forake the Lord: and love for the Other wells up in the mind. Says Nanak: "They, who are Attuned to the Lord, by the Guru's Grace, Attain to the Lord in the midst of Maya." (Ramkali M. 3, Anand) 8. (Maya), the woman, gives birth to (the mind), her husband, and this son (of the mind) overwhelms even his father, (the Soul), And makes her suck the milk (of Desire) shorn of the breasts (of Bliss). See Ye, O men, such are the ways of the Kali-age, That the Son marries his own Mother. Lo, without feet, this mind jumps, And it laughs without a mouth. Though in essence ever Awake, it Sleeps, And without a jar, it churns the curds. The mind is a cow without the teats: It journeys out and afar, though the Distance (between it and God) is so short. It finds not the Path without the True Guru; This is the Essence of all Wisdom that Kabir proclaims. (Rag Basant: The Word of Bhakta Kabirji) 9. O Fly, O Maya, O thou creation of God ! Thou sittest only on Dirt and lickest the 'sweet' Poison of Illusion. Thou stayest nowhere: this is thy state I've seen with my Eyes; Save for the Saint, thou hast affected everyone, for the Saints keep ever on the side of God. All creatures are bewitched by thee, but save for the Saints no one has known thy bare reality. Nanak, the Lord's Servant, is Attuned to the Lord's Praise, and sees the Lord's Presence, Enshrining the (Guru's) Word in his Consciousness. (Sarang M. 5) 10. Lo, Maya dances its devil-dance and yokes everyone to Vice; she entices away even the sun and the moon: And when tinkle her ankle-bells, Evil rankles with us; its myriad gestures bewitch and beguile any one but God. (Pause) She has affected the three Worlds, and outer discipline erases not its effect; and men, involved in Strife, are intoxicated with its wind and are tossed about as on the high seas. Only the Lord's Saints are Saved, and are Delivered they of the Yama's Noose; So Contemplate thou Him alone, whose Name Santifies even the Sinners. (Sarang M. 5) Mercy 1. It is the bull of righteousness born of mercy and contentment, That is upholding the whole universe. GURU I, JAPJI 2. Do not be cruel to any creature, Thus you will find your place with honour. GURU V, GAURI RAG 3. Have contentment of mind. And be merciful to all creatures. GURU V, GAURI RAG 4. Recognize your Master, And have sympathy for others. KABIRJI, ASA RAG 5. The religious merit of visiting sixty-eight holy places, Is not equal to the approved merit of mercy towards creatures. GURU V, MAJH RAG 6. One should practice Truth, Contentment and mercy, This is the real task. GURU V, SRI RAG Mind 1. By forcing the mind, one finds not the Lord: many have this wise struggled in vain. They tried a thousand clever tricks, but their Raw mind did not accept the Color of the Lord. Through Falsehood and Deceit, one Attains not the Lord, for one eats what one sows. (Sri Rag M. 4) 2. Through the Guru, one stils (the Ego of) one's mind; And tests it on the Touchstone of the Word. One grapples with one's mind, and settles with it alone; And is then at Peace with the mind. (Var of Sri Rag M. 3) 3. Within the cave (of the mind) is an inexhaustible Treasure. Within it resides the unknowable, infinite, He-- Who Himself is Manifest, Unmanifest. (Majh M. 3) 4. Thy mind is like the bird, and as are its deeds, it becomes now good, now evil; It sits now on the (sweet smelling) Chandan, now on the bough of the (poisonous) swallow-wort, And then again is attuned to the highest Truth. Nanak: The Lord Drives all in His Will: for such, indeed, is His Nature. (Shloka M. 1) 5. The mind is wild and rare is the one who controls it. If it eats the Uneatable, then the mind becomes Pure. The God-wards make their minds Beauteous thus; They shed their Ego and the sense of Sin. (Gauri Guareri M. 3) 6. This mind is Shakti, this mind is Shiva, This mind is the essence of all the five elements. He, who takes this mind to the Higher Regions and there abides he; To him (alone) is Revealed the Mystery of the three Worlds. (Rag Gauri Poorbi, Kabirji) 7. Joy and pain, dispassion and revelry are the play of the Lord. Now one is in fear, now in fearlessness; now calm, now lure by wander-lust; Now in revelry,

Charity 1. He who earns by his own exertions, And gives something out of his earnings in charity, Nanak, has found the way to the Lord. GURU I, SARANG RAG Contentment 1. Sheikh, without contentment, goes for Haj to Kaaba, Kabir, in whose heart there is no contentment, How can he attain God? KABIRJI, SHALOKAS 2. Do not trouble anybody,Only then you will be honoured in His Court. GURU V, GAURI RAG 3. God has blessed man with many things, yet he is discontented, He is blind and there is no end to his desires, GURU IV, GAURI RAG 4. Without contentment, No one can get true tranquility of mind. GURU V, GAURI RAG 5. One should be contented, speak the truth, And practice charity. GURU V, SRI RAG 6. There can be no satisfaction, Without contentment. GURU V, GAURI RAG 7. Be content with eating bare dry bread and drinking cold water; Do not feel perturbed while seeing the buttered bread of others. FARIDJI, SHALOKAS 8. Faith and contentment are the food of angelic beings, Yea, they alone will see the vision of the Perfect,There is no place for the idle talkers. GURU I, SHALOKAS 9. One seeketh pleasure and getteth pain. Why should then I hanker after pleasure which is vain? KABIRJI, GAURI RAG gCreation 1. What is the time, season, day, month, of creation? Knows None. Not the Pundits, even if it be in the text of a Puran; Nor the Qazi does who interprets the Quran. Nor Yogi knows the date, season, month, but the One Who Created the Universe, Knoweth alone. (Jap M. 1) 2. Through the Word is the Creation and the dissolution (of the Universe). Through the Word is the Evolution of Creation again. (Majh M. 3) 3. Nanak: He who Creates all, them sustains He too. He whose wonder is this all, also Cares for it. (Shlokas of Asa, M. 1) Cruelty 1. Those who torment the poor, Are in turn tormented by the Lord. Guru V, Gauri Rag Deeds 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners,on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) Destiny 1. They who were so destined, they met the True Guru. (Sri Rag, M. 3) 2. They in whose Destiny it was so writ, they, the Godwards, alone were attached to Him. (Sri Rag, M. 3) 3. When thy Destiny awakens, thou meetest with the True Guru. (Sri Rag, M. 3) 4. If it be one's Destiny, the Lord's Name comes into one's mind and one attains to the Lord through the Word. (Sri Rag, M. 3) 5. I meditate in the mind on the Name of God who has writ on my forehead this great, good Destiny. (Sri Rag, Var Pauri, M. 4) 6. The Unknowable Lord's pen inscribes the Destinies of all beings on their foreheads. (Gauri Bavan Akhri, M. 5) 7. A man becomes a prisoner of himself and lo, he blames others for his bondage. (Gauri Bavan Akhri, M. 5) 8. He who considers nothing as his own and leans only on the one God and dwells on the Infinite Being, night and day, and makes his mind as dust and realizes the Lord's Will attains peace and receives what is writen his Destiny. (Ibid) 9. He the Lord is the Creator and the Cause and no one can erase His Writ. He does all but once and not again, for He the Creator commits not an error. (Ibid) 10. The oilman's press, the spinning wheel, the grinding stone, the potter's wheel, the spinning tops, the churning sticks, the threshers, the endless whirlwinds in the deserts, the trailing birds spanning vistas breathlessly, and men moving round and round on a spindle, yea, thee is no end to the things that dance. As is the Lord's Writ, so do we all dance. (Ibid: M. 1) 11. If it be so writ for me by God, I receive the Dust of the Saint's Feet. (Ibid) 12. That what one practises each day becomes his lot. He from whom thou hidest (thy shame), He Seeth all within thee. (Asa, M. 5) 13. Prays Nanak: 'We receive only what is in the Writ of our past." (Dhanasri, M. 1) 14. Thou reapest only what thou sowest: such is the field of Karma. (Jaitsri, M. 5 Pauri) 15. They alone contemplated the Lord in whose lot it was so writ. (Suhi, M. 4) 16. Let's contemplate ever our transcendent Lord. But one attains to Him only if it is so writ by God. (Suhi, M. 5) 17. All but seek to see the Lord's Vision, but, it is by perfect Destiny that one attains to it. (Suhi, M. 5) 18. True it is that we reap ever but what we sow, so why blame another when our Karma leads us astray? (Suhi, M. 5) 19. Even if one wanders about in all the four directions, without Destiny, the Lord's Name is attained not. (Suhi, M. 1) 20. The men of Destiny search their (inner) home and attain to the Treasure of the Lord's Name. The Perfect Guru makes them see; and so they realize their All-pervading Lord. (Suhi, M. 3) 21. They, in whose Lot it was so Writ by God, them the Guru met, and their fear of birth and death hastened away. And they lost the sense of the Other and were attuned to the Lord. (Rag Suhi Chhant, M. 3) 22. He alone is dyed in the Lord's Red, whose Fortune is high. His Soul then is soiled not, nor stained. And he attains to his Bliss-giving Lord, all-too- spontaneously. And through poise, the Lord sinks in his soul, and then he can leave Him not. (Bilawal, M. 5) 23. One is emancipated only if the Lord Wills it so, and one is attuned to the Guru's Word, and cherishes Devotion to God. (Bilawal M. 1 Thiti) 24. He, in whose Destiny it is so writ, in his mind Abides in the One God. (Bilawal, M. 3) 25. He, whom the Lord seeks to save, him He saves, owning him as His very own. Him burns not the fire of the mother's womb, nor do lust, wrath, greed and attachment him affect. (Gond, M. 5) 26. If one's destiny be great, one contemplates the Lord's Name. And, so doing one attains Bliss, and, through the Name, merges in the name. (Ramkali, M. 4) 27. Without (true) Destiny, myriads wander about aimlessly and they're born to die again and over again, and so ceases not their Round, and loving the (maya's) poison, they gather poison, and enter not into God's Peace. (Maru, M. 3) 28. That what the Creator-Lord does, that alone comes to pass, and even if one tries a hundred tricks, one attains only what is Writ by God. Without Destiny, one attains nothing even if one roams the whole world. (Suhi, M. 5) 29. Nectar-sweet, O my beloved God, are Thy Words. O Thou Beauteous Enticer of my heart. O Thou, who art in the midst of all and yet keepest detached, I seek no dominion for myself nor deliverance either, for I crave for nothing but the love of Thy Lotus-Feet. Thou art Brahma, Shiva, Indra, the ascetic, the seer. In Thy Presence alone are they all contained. I Thy meek slave, O Master, seek Thy Door and cling, in utter humility, to the Refuge of Thy Saints. (Devghandhari, M ) Devotion 1. Through Devotion, the devotee attains glory. And, imbued with Truth, he merges in the peace of Poise. (Dhanasri M. 3, 4) 2. Without contemplation of the Lord, the life is ever on fire, even though one lives long like a serpent, and even if he has dominions over the nine divisions of the earth. In the end, he leaves the game. (Todi, M. 5) 3. When the boat is full of holes, how can one stop the waters from rushing in? So, contemplate thou the One whose boat it is, and by whom the sinners are also ferried across along with the pious. (Todi, M. 5) 4. O Mother, I am in love with my Lord. This for me is the way of works, this the righteous duty, this the meditation. The Lord's Name is for me the pure conduct. This for me is the life-breath, the life's treasure that I see the presence of my Lord all over. On the highway, at the river bank, this alone is my sustenance, that my mind keeps ever the companionship of my Lord. (Todi M. 5) 5. They who sing Thy Praises, O Creator Lord, they die not ever, nor grieve. (Todi M. 5) 6. Singing the Praise of the eternal, indestructible Lord, the stubborn intoxication of lust and wrath cools off. (Todi, M. 5) 7. Contemplating the Lord, one gathers wisdom, all the treasures, all psychic-powers all peace. (Rag Bairari, M. 4) 8. Without the Lord's every other love is false, for it forsakes one in a moment. (Bairari M. 4) 9. My Lord is my friend, kinsman, brother and son. Wheresoever I see, I see Him keep my company ever. The Lord's Name is my caste, my honor, my riches, and my happiness and poise and bliss and peace. The contemplation of the Lord is my coat-of-mail. For, even myriads of weapons can pierce it not. The Lord's Feet are my refuge and my fortress, which neither the thorn of Death pierceth nor the Yama overwhelms me. (Suhi, M. 5) 10. If the skies out with a thunder-storm, I'll still go to see my Guru. Even if the stormy sea be in the way, I, his seeker, will cross it to go to his shore. As the man dies without water, so does the seeker without the Guru. As the earth looks beauteous when it rains, so does the seeker bloom on meeting with the Guru. I seek to be the slave of thy slaves, O Guru, and call on thee in the mood of prayer. (Rag Suhi, M. 4, Ashtapadis) 11. As the fish lives not without water, do what one may, so the Lord's Saint lives not without the Lord. Without the Lord's Name dies he. (Rag Suhi, M. 4, Ashtapadis) 12. The Lord protects the honor of His Devotees, age after age. A Devotee is he who is turned Godwards, age after age. A Devotee is he who s turned Godwards and through the Word, dispels his ego. Dispels he his ego through the Word and is pleasing to the Lord whose Word is True. He is dedicated truly ever to the Lord. True and pure is the way of the Devotee for he loves the True Name. (Rag Suhi, M. 3) 13. Bathing in the dust of the Lord's Feet, one contemplates the Lord and comes not again into the world of form. And, dedicated to the Guru's Feet, dispelled are one's fears and doubts, and one gathers the fruit of one's heart desire. (Suhi, M. 5) 14. They who love not, know not the taste of God. For, if one is a guest in an empty house, he shall return as empty as he went in. (Shloka, Var of Rag Suhi M. 3) 15. I'll serve Thy devotee, O Lord, and wipe his feet with my hair; I'll surrender my head to him to hear from him Thy glorious Praise. (Bilawal, M. 5) 16. As one dips a stone in water, but the water enters not its core, so is the man without Devotion. (Bilawal, M. 9) 17. O God, there is naught else but Thee. So my mind loves Thee as the Chakori loves the moon, as the fish loves the water, and the bumblebee the lotus. As the Chakvi bird craves for the sun, so I do crave for Thy Vision. As the young bride has her life in her spouse, as the greedy person loves naught but his riches, as the water and the milk are to each other attached, and the hungry one loves nothing better than food, as the mother cherishes her son, so I do contemplate Thee ever, O God ! (Bilawal, M. 5) 18. The Lord is near to his Devotees; the Devotee is near to His God and enshrines Him in his heart. ays Nanak: "The Lord is our Father and Mother and sustains us He like His hildren." (Ramkali, M. 4) 19. They who are rooted in God are ever in Bliss, but they who are attached to the ranches waste their lives in vain. (Maru, M. 3) 20. He, who, like a bumble-bee, is Detached and sees the God of the earth within All, his (mind-diamond is pierced through with the Diamond of the Name), and his throat spontaneously sings the Lord's Praise. (Shloka M. 1, Var of Maru M. 3) 21. I've spread out my couch for Thee, O my Spouse, and decked myself to receive Thee. Now, I can suffer not even the distance of a garland between Thee and me. (Shloka M. 5, Var of Maru M. 3) 22. Wherever one utters or hears the Name of my love, thither let me repair and blossom forth, Seeing His Presence. (Shloka, Var of Maru M. 3) 23. If the earth be covered with the blue sheet of water, and the winds be fresh and cool, and my couch be of gold, studded with rubies and diamonds, and I be decked in the bridal trousseau, without my spouse, all would be searingly hot for me. (Shloka M. 5) 24. He, who repairs to Thy Feet, attains gladness; for, even an iota of our devotion is rewarded by Thee. He, who sings Thy praise, O Treasure of virtues, all-too-spontaneously, is imbued with the great essence of Thy Love. (Kedara, Chhant M. 5) 25. In the cage of love, the parrot-mind utters the words of love, and it pecks at Truth and sucks Nectar. And, lo, when it flies out, it comes not back again. (Maru, M. 1) 26. My mind can be not without the Lord even for a moment, and so is ever imbued with the Lord's Name, as the child sucks the mother's breasts in utter joy and becomes miserable when these are withdrawn from his mouth. (Basant M. 1) 27. There is but one Devotion and one love (of God), and without being tinged with His Fear, love is an illusion. (Basant M. 1) 28. The wood comes out of water, so the water drowns it not. So does the Lord embellish His Devotees and thus fulfils His (own) innate nature. (Kanra M. 4) 29. The brimful tank of Devotion overflows into a mighty torrent, if one believes in the True Guru but this happens only if one be blest with great, good fortune. (Var of Kanra, Shloka M. 4) 30. In the mind of the Saint is God, and without seeing Him, he can be not, as the fish, which loves water, is choked to death instantaneously if it finds not its being in its love. (Kalyan, M. 4) 31. O crow, you who search my skeleton, eat you all my flesh, but touch not the two eyes, for I yet long to me my Love. (Shloka of Farid) 32. O Saints, priceless is the Devotion to the Lord: one can say not its whole praise. (Ramkali M. 3) 33. If one is Imbued not with the Lord's Love, nor tastes His Essence, and knows not the Guru's Word then, he is consumed by his (inner) fire. (Ramkali M. 1, Siddha Goshti) 34. He who cherishes Thee, O God, he is ever in Bliss. He who cherishes Thee suffers not at the hands of the Yama. He who cherishes Thee, he sorrows not, yea, he whose friend art Thou. He is wholly fulfilled. He who cherishes Thee, O Lord is approved by Thee. He who cherishes Thee gathers Thy Infinite riches. (Var of Ramkali, M. 5) 35. He who is imbued with the love of God, like the Lalla flower is with its red, his worth one can evaluate not. O, rare is the one who Realizes His glory. (Var of Ramkali, M. 5 Shloka) 36. A myriad bonds of Maya bind the man, but, contemplating God, one is wholly released, as was the Raja, the elephant, of the clutches of the crocodile, uttering the Lord's Name with the tongue. (Nat M. 5) 37. I'm in love with my God as the lotus loves the sun, or as dances the peacock when the clouds cluster round the peaks of the mountain. (Nat M. 4) Dishonesty 1. Why withold what is due to others, Get peace by giving them their due. Guru III, Sarang Rag 2. Those who keep false books, And earn wealth by dishonest means; And those who love falsehood, Shall be burnt in the fire of hell. Guru III, Majh Rag Doings 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners, on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) Dowry O my father, gift away to me the Dowry of the Lord's Name. Let the Lord be my Wear, His glory my Beauty, that my Task be accomplished. Blessed is the Lord's Worship; the True Guru has blessed me with it. In all lands, nay, in all Universe Pervades the Glory of the Lord; the gift of the Lord's (Name) is matchless; all other Dowry displayed by the self-willed is false egoism and a vain show. O my father, bless me with the Dowry of the Lord's Name. (Sri Rag M. 4) Early Rising 1. Get up early in the morning, And remember His Name. GURU V, GAURI RAG 2. The wealth of His Nam earned in the early hours of the morning, The saints spend freely and it is never exhausted. GURU IV, SUHI RAG 3. In a dewy night the stars glitter, The saints, who are dear to God, awake. GURU V, ASA RAG 4. In the early hours of the morning, Meditate upon the True Nam and His greatness. GURU I, JAPJI Ego 1. The self-willed are never at Peace as are the Godwards steeped in His Wonder. Why then curse thyself with the ways of the world? For, thy Lord accepts nothing but the Truth. (Sri Rag M. 1) 2. Rare, O rare, are they who Serve the True Guru; Who still their Ego and Avarice and wear the Lord in their hearts. (Sri Rag M. 3) 3. He who subdues his body and stands on the head to meditate, but sheds not his Ego, Finds not the Lord's Name, even if he commits 'spiritual'deeds. (Sri Rag M. 3) 4. We all are the Brides of the Lord, and Bedeck ourselves (for His Pleasure), But if we are proud of our Beauty, no use then are our Red Robes. We find not Love through deceit; the false show avails not (with God). (Sri Rag M. 1) 5. He, who comes to the world, and indulges in Ego, is swept away. P. 64 The world is like the stoe-house of collyrium; in it the body and mind are blackened. (Sri Rag M. 1) 6. The egotist is Blind; for his Conscience is Awakened not. He is the Killer of himself and so also the Killer of the world. (Majh M. 3) 7. When a man has the pride of self, He's caught as is a parrot in a hallow reed. When a man has the pride of Wisdom and Devotion to God, His efforts are of no avail in the eyes of the Lord. He who thinks he discourses well, Is like the pedlar who courses through the world (for others). Nanak: He alone Receives the Lord, Who sheds his ego in the Society of Saints. (Gauri Sukhmani M. 5) 8. When one sheds one's Ego, one is at Peace, And one's body and mind are in Health. (Ibid) 9. He, in whose heart is the pride of dominions, Dies like a cur and falls into hell. He, in whose heart is the pride of beauty, Is but a worm abiding in dirt. (Ibid) 10. He, in whose heart is the pride of good deeds, He, forsure, dies to go the Round again and again. He, in whose heart is the pride of wealth and lands, Is a blind fool, void of Wisdom. He, who is blessed with humility by the Lord's Grace; Obtains Deliverance here, and Peace Hereafter. (Ibid) 11. If a wealthy man has pride of his riches. (Knows he not that) nothin goes along with him, not even a straw? If he has the pride of having hosts of men, (Knows he not that) they are destroyed in an instant? He, who deems himself to be all-powerful, (Knows he not that) he becomes but dust in a moment? The proud one takes no one into account, But him the Lord of Justice humbles and destroys. He, who loses his Ego, by the Guru's Grace, He, Nanak, is Approved at the Lord's Court. If a man, in pride, does myriads of good deeds, All his toil is wasted away. If he does penance in pride, He wanders between heaven and hell, and goes the Round again and again. He, who is in ceaseless effort, but has not a tender heart, Oh, how shall he reach the Court of the Lord? He, who seeks to be called good, Him goodness touches not. Nanak: He, whose mind is the Dust of all, His repute alone is the Purest of the pure. (Gauri Sukhmani M. 5) 12. In Ego one comes: in Ego one goes. In Ego is one bon: in Ego one dies. In Ego one gives, in Ego one takes. In Ego one earns, in Ego one wastes. In Ego is one truthful or lies like a liar. In Ego one reflects on Virtue and Sin. In Ego do we land in Heaven and Hell. In Ego are we happy, in Ego in sorrow. In Ego do we sin, in Ego wash it off. In Ego do we lose the distinctions of caste and kind. In Ego ar we wise; in Ego are we unwise. Yea, (in Ego) do we know not the Essence of Deliverance. In Ego is (one's involvement with) Maya; in Ego is one shadowed (by Doubt) Yea, in Ego in is our birth upon birth. If one spots out the Ego within, one Realizes the Gate (of Deliverance). The nature of Ego is that we act in Ego. The bondage of Ego is that we are bound to the Round. How is Ego born? In which way is the release? Yea, this is the Lord's Will that, in Ego, one follows the Writ of habit. Ego is a chronic malady; but within it also is its remedy. If the Lord be in Grace, one practises the Word of the Guru. (Asa Var, M. 1) 13. When one stills one's Ego, one destroys the sense of the Other: The world is hard for the Egocentric, for, he is Unwise. (But) when one practises the Word, one eats up the Uneatable. One should See the Lord within and without, And the (inner) fire is quenched through the Guru's Will. (Ramkali M. 1, Shloka M. 1) 14. The Egocentrics are filled with Craving, and within their minds are a myriad hopes of all kinds: Yea, accursed are they who lean not on the Lord's Name: they, the self-willed beings, are wasted away like waste. 15. Where, O where, is thy glory? Why, O why dost thou abide in Ego? Where, O where, hast thou been hurt by the abuse of another? Hear thou, I tell thee, where one comes from And also how brief is one's stay here that one knows not when one leaves. The air and water both have patience, and the earth has compassion, forsooth; And the confluence of five elements (like these) brought thee into being; O, which of these is evil ? (Maru M. 5) 16. But gripped am I by the chronic Disease of Ego. The Utterance of the Lord's Name, yea, the Lord's Praise, is the only cure which I apply by the Guru's Grace. (Basant M. 1, Dutukas) 17. Now, I consult no more with my Ego, For, the Guru has warned that egoism is fool-hardy, And that the Ego remains homeless ever; it finds no Refuge. So I am attuned to God, being Saved by the Guru. (Bibhas Prabhati M. 5, Ashtapadis) 18. The poor abide in peace, for they shed their ego. Nanak: The high and the mighty have been wasted away their pride. Equality 1. The rich and the poor are all brethren, This the Lord has ordained and none can gainsay it; Says Kabir, poor is he in whose heart There is not the Nam of the Lord. (KABIRJI, BHAIRO RAG) 2. Nanak, none is high and none is low. (Guru I, JAPJI) 3. Only fools and idiots, Try to supress others. (Guru I, BASANT RAG) EvilDoers 1. When the body falls, the life's play is over, How shall the evil-doers be then dealt with? Guru I, Sri Rag 2. Says Nanak, I am an evil-doer, But I have thrown myself at Thy feet:Save me from evil. Guru IV, Asa Rag 3. Call them the evil spirits, Who are engrossed in Maya, lust, anger and pride, (Guru III, Gauri Rag) 4. Nanak, they are ghosts, Who are devoid of his love and service,And have forgotten the Lord. (Guru V, JaitsriI Rag) 5. Call him an evil spirit who does evil actions, And knows not the Master. (Guru I, Majh Rag) Evil Spirits 1. When the mind is polluted by sin and shame, it is cleansed by the love of God's Name. (Jap, 1) 2. Our actions keep us away from God or draw Him near. (Jap. 1, Shloka) 3. If one earns Merit here, one lives in Bliss Hereafter. (Gauri Poorbi, M. 5) 4. Good are they who ae adjudged good at the Lord's Door. (Sri Rag, M. 1) 5. The 'virtuous' and the 'vicious' are not mere words. For, one carries along all that one does. (Jap. 1) 6. Friend, that food, that pleasure is vain which fills the mind with evil and makes the body writhe in pain. (Sri Rag, M. 1) 7. If thy honour be of no account to thy Gd, thy station is false. (Sri Rag, M. 1) 8. Ask the (Lord's) Bride, for what merit did she enjoy her Spouse so well? (Says she): "I was content with Him, was in peace, was bedecked with virtue and spoke honey to Him." 9. When I found God's trust, the evil in me turned into good. (Sri Rag, M. 1) 10. The true and wise farmer knows that one sows the seed only after one has tilled the land and furrowed it. (Sri Rag, M. 1) 11. The self-willed are never at peace while the God-wards are steeped in His wonder. (Sri Rag M. 1) 12. If the Soul of man merges in the Oversoul, and his mind is attuned to the Higher Mind of the Guru's, then the desire for violence, ego and the wanderlust of the mind depart. So do our Doubts and Woes. (Sri Rag, M. 1) 13. If good deeds be thy farm and thy seed be of the Word, and the way of Truth thy water, the growth will then be of faith. Thus wilt thou get the knowledge of heaven and hell. (Sri Rag M. 1) 14. The mud of sin sticks to you. You act like a frog who knows not that he lives with the lotus (of God). The black-bee teaches you the lesson (of love), but you understand it not. (Sri Rag, M. 1) 15. The more clever I am, the more load (of Sin) I carry. (Sri Rag, M. 1) 16. Where th4 deeds are good, thee is a Perfect Mind too. (Sri Rag, M. 1) 17. He whose plants are we, He whose garden is the world, He names the trees according to their fruit. (Sri Rag, M. 1) 18. So does a man flow as his mind be, and so does he gather the fruit as is his destiny. What he sows, he also reaps. (Sri Rag, M. 1) 19. The self-willed are impure and are infected by the disease of Desire. 20. The world is engrossed in seeking the rewards of deeds, good and bad. Above both is the Devotee of God. (Sri Rag, M. 5) 21. O woman, where is happiness without merit? (Sri Rag M. 1, Ashtpadis) 22. Through His Grace does the Lord give: as are our deeds, so blesses us He. (Sri Rag M. 1, Ashtpadis) 23. All whom Thou likest, O God, are good. (Of oneself) one is neither good nor bad. (Sri Rag M. 1, Ashtapadis) 24. They who do good deeds in Ego, the Yama's rod is over their head. 25. If I wouldn't sin, O Thou Infinite One, how wouldst Thou be called the 'purifier of the sinners?' (Sri Rag 1, Ravidas) 26. Ignorance is the drummer-woman, heartlessness the butcheress, slander the sweepress in the heart, anger the Chandal. What use is it, O Pundit, to mark off thy kitchen when all the four outcastes bide within thee? (Sri Rag, Var Shloka M. 4) 27. Let Truth be thy continence, good deeds thy caste-marks, meditation of the Lord's Name thy holy bath. (Ibid) 28. If one remembers not God but does the customary (pious) deeds, the writ of his destiny is wiped not off. (Sri Rag, Var Shloka, M. 3) 29. If one slanders others, he gathers dirt within. If he washes his body from without, the dirt of his mind goes not. (Sri Rag, Var Shloka, M. 3) 30. Some live by tricks and utter nothing but falsehood. This too is Thy Will, O God, for Thou engagest them in this task! (Sri Rag, Var Pauri M. 4) 31. He alone is afraid who commits sin. The righteous ones are ever in joy. (Sri Rag, Var Pauri, M. 4) 32. Faith and contentment are the food of the angelic beings. (Sri Rag, Var Shloka, M. 1) 33. If one be of great beauty, of high family, seemingly wise and clever and rich, but if he loves not the Lord, he is dead like a corpse. (Gauri Bavan Akhri M. 5, Shloka) 34. All actions, all good and bad, are through the Lord. The animal says, "It is I who did it, " but what can he do without God? (Ibid : Shloka) 35. The desires of the heart clamour like the cymbals and the ankle-bells and them thumps the drum of the world. The mind dances to the tune of the Kali-age. O, where can men of continence plant their feet ? (Asa, M. 1) 36. See thou of each the light within and ask not his caste, for hereafter the caste is of no avail. (Asa, M. 1) 37. If one wants one's good, doing good, one should feel humble. (Asa M. 1, Var Pauri 5) 38. Myriads of good actions, myriads of approved virtues, and myriads of austerities practised at the pilgrim-stations and the practice of Sahja Yoga, alone, in the wilderness, and myriads of heroic acts and the giving up of ghost at the battle-field and myriads of shrutis and knowledge and concentration and the reading of the Puranas (are vain). For the Creator, who created all and writ the coming and going of all, before Him all these are false. His Grace alone is the true standard of our being approved. (Asa M. 1, Var M. 1) 39. Only when one is weighed up by God with the weights of honor, then one alone knows how one weighs. (Asa M. 1, Var) 40. The virtuos practise virtue but lose its merit if they ask for Deliverance (as reward). (Ibid) 41. Through smallness of our minds, we lose even the merit of service. (Asa M. 1, Var) 42. Avarice and sin are the king and the minister, falsehood is their courtier and lust the adviser. Their subjects are blind; like dead puppets, they dance to their tune. (Ibid) 43. The simmal tree, thick in girth and shooting up, like an arrow, into the high, if to it someone comes with hope, he goes away dismayed. For, its fruit is insipid and flowers nauseous and leaves too of no use. Sweetness and humility, O Nanak, are the essence of good deeds. (Asa M. 1, Var Shloka M. 1) 44. Call no one bad: this is the essence of knowledge. And, argue not with a fool. (Ibid) 45. Nanak: With a sharp tongue, one's body and mind become insipid. The sour-tongued is discarded in the True Court and they all spit in his face. (Ibid) 46. The mind's impurity is covetousness; of the tongue falsehood; of the eyes coveting another's woman, beauty and riches; of the ears to hear and carry tales. Nanak: Even the purest of men, thus bound-down, go to the city of Death. (Ibid) 47. What kind is the love that clings to the Other? The one who merges in His Love is the True lover. He who is good only when to him good is done and in adversity becomes adverse, call him not a lover, for he trades in love. (Ibid) 48. He who both greets and is impudent to the Master is pulled from the roots. For, both his aspects are false and are of no account to his Lord. (Ibid) 49. Friendship with the unwise, love with the egotists, is like a line drawn across water of which there is neither sign nor mark left. (Ibid) 50. Evil are the ears that hear slander. Evil the hands that grab what is another's. Evil the eyes that feed on the beauty of another's woman. Evil the tongue that tastes other than God. Evil are the feet that go out to commit evil. Evil is the mind that craves for the Other. Evil the body that does not good to another. O, evil is the smell that issues from evil. (Ibid) 51. The years of the evil-doer pass in vain, as the mouse tears up a whole load of paper, for, to the wretch they are of no avail. (Dhanasri, M. 5) 52. True living is living in God. (Dhanasri, M. 5) 53. The evil one gathers the riches of poison by sinning, and these go not along with him even a step (into the yond). 54. The evil-doers come to grief in this world, for, they lose their possessions: while Hereafter too, they get no refuge. (Suhi, M. 4) 55. They, the evil-doers, who, goaded by Desire, cultuvate evil: fruitless is their effort born of Ignorance. (Suhi, M. 4) 56. Blessed is the tenement wherein one sings the Lord's Praise. But, of no avail are the mansions wherein one forsakes one's God. Blessed is poverty if one cherishes one's Lord in the society of the Holy. But, cursed is the worldly glory which involves us in Maya. Blessed is the grinding of corn and wearing of a coarse blanket, if the mind be content and in peace. But cursed is the kingdom which satiates not our desire for more. If in the home of the One God, one wanders about naked, one is glorious. But vain is the wearing of silks whose pleasures fire us with greed. (Suhi, M. 5) 57. Cursed is the life which one lives only to swell one's belly. (Suhi, var Shloka, M. 1) 58. Man indulges in ego and strife and greed and tastes of the tongue. Involved in the household, he commits guile and is lost in vice. My eyes have seen now, by the Guru's Grace, that, without the (Lord's) Name, dominions, riches and beauty are all vain. All beauty, the fragrance of incense, and the joys of raiments and indulgence in sense-pleasures, become defiled when a sinning body enjoys them. (Bilawal, M. 5) 59. The slanderer always has a fall like the wall of sand ! For, when he sees an error in someone, he is pleased; but seeing good, he's full of pain. He thinks of another's evil, for, he can reach not upto him, and cherishing evil in the mind, he is wasted away. The slanderer forsakes the Lord when his death is near and raises he strife with the saints. (Bilawal, M. 5) 60. One covets glass and forsakes gold: Loving the enemy, one abandons the True Friend. He, that is, seems bitter to him and that what's not, is sweet to him. So is he burnt by the fire of Maya. (Bilawal, M. 5) 61. He alone is Wise who is attuned to the Word; in vain doth the egocentric cling to his Ego and thus loses Honor. (Bilawal, M. 5) 62. The false one neither has honor, not name, like the black crow who is ever unclean, or, like a bird imprisoned in a cage, who, though he struts about behind the bars, is released not. (Bilawal M. 1, Thitti) 63. They, who've forsaken the Lord's Name, are proclaimed false. Their 'home' is thieved by the Five Thieves and ego breaks into their 'home' ! They know not the Lord's Essence, beguiled by their evil nature. They are attached to poison, and cast away the (inner nectar through Doubt). (Var Bilawal, M. 4, Shloka M. 3) 64. Shed thy conceit, and abide in the House of Poise, and call no one false. (Ramkali M.5) 65. He who has Desire and a sense of 'mineness', and the love of woman in the mind, is neither a man of this world, nor of the Other. (Ramkali, M. 1) 66. Lust and Wrath are the two crops: seasons, night and day. We water the (body's) farm with Greed, and sow in it the seeds of illusion, and our Desire till the land. The plough is of the Evil intent; and the harvest is of Sin; this is what one earns through the Lord's Will. And when of him the Account is asked, the womb (of his deeds) is declared sterile. (Shloka M. 1, Var of Ramkali M. 3) 67. Let Love be thy farm, Purity the wter, and Truth and Contentment the two bullocks, and Humility the plough, and Consciousness the tiller, and God's remembrance the right soil, and the season the union (with God), and the seed be of the (Lord's) Name, and the crop of Grace; then (before it) the whole world seems an illusion. Nanak: If such be one deeds, by the Lord's Grace, then one is separted not from God. (Shloka M. 1, Var of Ramkali M. 3) 68. If one challenges the Lord's Will, one's love breaks. If one pulls the arm both ways, it breaks. Thy love breaks also if thy speech be sour for, thy God forsakes the Bride of Evil intent. (Ramkali, M. 1, Dakhni Onkar, 28) 69. The evil men practise conceit and deception, lured by Greed, and misled by Doubt. And, lo, they come to grief both hee and Hereafter and the Yama destroys them wholly. (Nat, M. 4) 70. Greed, like a mad dog, bites anyone and infects all it touches with a like malady. But when the Master's Court knows of it, lo, it is slain with the Sword of Wisdom. (Nat, M. 4) 71. Gripped by Lust, Wrath, Greed and Attachment we are involved in Strife. O God, I seek Thy Refuge; save me, O save me Thou, Thy humble creature. (Nat, M. 4) 72. I was going to be drowned, but riding the tide of virtue, I was saved. When I saw my boat, all shattered, I jumped out of myself into God. (Shlokas of Kabir) 73. If one be innocent even when wise, and powerless even when blessed with power and can share even when thee's least to share, then one is a true Devotee of God. (Shlokas of Farid) 74. The immaculate drops from the skies fall on the earth and they become dust, for they mix with the dust (Ibid) 75. O Farid, they who give thee blows, give them not blows in return. Rather go to their home, and greet them with a kiss. (Ibid) 76. O Farid, these (pleasures) are like the poisonous sprouts though coated with sugar. Some are wasted away while sowing them, others while enjoying them and thus being lost. (Ibid) 77. O God, let me not sit at another's door. And if I'm to be kept thus, then take my life away. (Ibid) 78. The blacksmith has a pitcher on his head, an axe upon his shoulder. But, lo, while the pitcher seeks the Lord's waters, the axe seeks but the coals. (Ibid) 79. O Farid, some hae surplus wheat-flour, other do not have even salt. But, it is when both go into the yond, that they'll know who fares worse. (Ibid) 80. Farid: They who do evil will be punished as is the sesame-seed and the cotton-crop and the sugarcane and the paper and the kettle and the coals. (Ibid) 81. Return good for evil and fire not thy mind with wrath. Thy body then remains whole and you gather all that you seek. (Ibid) 82. The world dances (to the tune of the Illusion) and you too dance along with it. He alone dances not (thiswise) who is in the hands of God. (Ibid) 83. Our deeds are the book which the mind writes in the ink (of Desire), and the writing is of two kinds: good and bad. And, then, as drives us on the writ of habit, so are we driven. But God infinite virtues (through which one overcomes one's mind). (Maru, M. 1) 84. O Ignorant one, you do but vain deeds, and are called egocentric and blind. That what lasts, you call an illusion, and that what passes off you deem as eternal. You own that what belongs to another. Alas, such is thy illusion. (Maru, M. 5) 85. Lust and Wrath overpowe the whole world, and though men do (pious) deeds, they're involved moe and more in Pain. (Maru, M. 3) 86. If within one Is Greed and one is contaminated by the soil (of sin), one does sinful deeds and earns Pain. One deals in Illusion and, uttering falsehood, one comes to grief. (Maru, M. 3) 87. Man gathers the load of demerits, and deals not in Virtue. Rare is the one who is the buyer of Good. (Shloka M. 3, Var of Maru, M. 3) 88. He, who minds not either praise or dispraise, and sheds his ego and 'I-amness' and looks upon gold and iron alike: he, indeed, is the embodiment of God. (Rag Kedara Bhakta Kabirji, 1) 89. There is nothing that's bad, for I see nothing but good all around. (Kanra, M. 5) 90. When one does Righteous deeds, one's green shoots spread far out and one yields the Flower of the Moral Law and the Fruit of Gnosis; and the whole world partakes of its fragrance. (Kalyan, M. 4) 91. Kabir: Associate not with evil, run away from it from afar; for, whosoever touches a blackened vessel will be stained forsure. (Shloka Kabir) 92. The rice keeps company with the husk and is beaten with the thresher ! Thus, he who keeps company with the unholy, he, forsooth, must answer ! (M. 5) Exertion 1. In this universe that I behold, What can a man get without exertion? (Guru I, Japji) 2. Finish your task. With your own effort. (Guru I, Asa Rag) 3. Earn your living With your own efforts, Thus you will obtain happiness. (Guru V, Suhi Rag) 4. Earn your living With your own efforts, Thus you will obtain happiness. (Guru V, Suhi Rag) 5. The knowledge of God cannot be obtained by mere talk, Talk will not assist in understanding the divine essence. (Guru I, Asa Rag) 6. Look to the future, And cast no glance behind. (Guru V, Maru Rag) 7. Kabir, what you have to do tomorrow, Do it today; What you have to do today, do it right now. (Kabirji, Shlokas) Extra Marital Affairs 1. Shame to him Who commits adultery. Guru V, Jaijavanti Rag 2. A man full of lust,Gazes at another's wife. Kabirji, Sri Rag 3. As one lies with a venomous serpent,So, it is if one sleeps with another's wife. Guru V, Asa Rag 4. He is blind who deserts his own wife,And commits adultery with another's in the meanness of conscience. Namdevji, Bhairo Rag 5. He possesses a beautiful wife of good family.Yet commits adultery with another woman,He cannot distinguish between evil and good. Guru V, Gauri Rag 6. He who does not go near another man's wife and wealth, God is near and ever near to him. Namdevji, Bhairo Rag 7. He commits adultery with another's wife, and talks ill of saints, He does not listen for a while the praises of Lord, He unsurps another's money for the sake of his self, The fire of desire is not extinguished. Guru V, Gauri Rag Faith 1. Give up all your doubts, And throw your sceptic books into the sea. (Kabirji, Shlokas) 2. Have firm faith, And let your mind be not shaken. (Guru V, Dhanasri Rag) 3. O Highest of the high! Nanak has faith only in Thee. (Guru V, Gauri Rag) 4. I have faith only in my Husband, And I get whatsoever I need. (Guru V, Sorath Rag) 5. O Destroyer of pride! Thy slave has faith only in Thee. (Guru V, Sorath Rag) 6. If we believe in the Word, We find the Guru and lose our ego. (Guru III, Sri Rag) 7. How clear the path of one who believes, He lives with honour, with honour he leaves. ( Guru I, Japji) 8. Those who believe, Their minds awaken to higher conscoiusness, And to the inner knowledge of all spheres. (Guru I, Japji) Fatherhood of God 1. We are the sons of the same on Father; Tho art my great Lord! (Guru V, Sorath Rag) 2. The four castes which people name, Have all proceeded from One vital source; All human beings are built of one and the same clay; The great Architect moulds it in different shapes. (Guru III, Vadhans Rag) 3. All humans beings have one Light, It is discerned through the service of the true Guru. (Guru III, Majh Rag) Fear 1. There is none save God. Of whom we should be afraid. Guru III, Sri Rag 2. He alone fears who practices sin, The virtuous is ever happy; Why should we fear anybody, When we know the Lord is just? Guru III, Sri Rag 3. He, who is pure of heart, Is devoid of all fear. Guru IV, Bihagara Rag 4. He, who remembers the Fearless, Has all his fears destroyed. Guru V, Gauri Rag 5. Fear of sin and suffering do not come near those, Who remember God's Name. Guru V, Bihagara Rag 6. By worshipping God, All fears are destroyed. Guru V, Sorath Rag 7. There is no fear for them Who have fallen at His feet. Guru V, SorathRag 8. With fear is filled the whole world; Yea, he alone fears not whose mainstay is the Nam; He hath no dread who seeks Thy refuge, O Lord, 9. For, Thou doest what Thou willest. Guru V, Gauri Rag Five Passions 1. I have sought Thy Refuge, O King, That out of the five Peasants in my Tenancy Not one can raise his head (against me), And abundance flows through the village. (Sri Rag M. 5) 2. I am the Warrior of God, Meeting with the Guru, the plume of my headgear flutters. The audience has assembled and, lo, the Creator Himself Watches me (wrestle) The Bugles shriek, the Drums are beat: The Wrestlers have entered into the Tourney, and circle about, See, how the five furies I trounce and humble, For the Guru's Hand is at my back. (Sri Rag M. 5) 3. Wrath and lust destroy the body. As flux melts the gold. (Ramkali, Dakhni Onkar, M. 1) 4. The deer, the fish, the bumble-bee, the moth, and the elephant Are destroyed each by a single desire. (2) He, who lives with five passions, what hope can he have (of redumption) [Asa, Ravidas] 5. Within this body are hid the five thieves-lust, wrath, greed, attachment and ego. They steal away the nectar (within us), but, in our egocentricity, we know it not, and lo, no one hears our plaint ! (Sorath, M. 3) 6. In the body's furnace is cast the iron of the mind: it is heated by the five fires. And the coals are of the sins, stacked with the tongs of care. And lo, the the mind is burnt ! ________________________ 1. Lust, wrath, greed, infatuation and ego. 2. The deer is enticed away by music; the fish by taste, the bum Friends & Friendship 1. No one is my enemy and none is a stranger tome, Everyone is my friend. GURU V, KANARA RAG 2. Think everyone your dear friend. GURU V, ASA RAG 3. To consider friend and foe alike, Is the best way of realizing the Lord. GURU V, GAURI RAG 4. My Lord, I have not seen any friend like Thee. GURU I, MARU RAG 5. Friend, if you possess some good, let us be friends, Let us be partners for doing good, And let us ignore each other's flaws. GURU SUHI RAG 6. You may try your best, Friends are not found by mere talk. GURU I, TILANG RAG 7. If it is a real friendship, It will never break. GURU I, SUHI RAG 8. Friendship with the inexperienced and love for a rich person, Are as short-lived as a line drawn on water. GURU II, ASA RAG 9. Nanak, do not seek friendship with those Who are selfish. GURU V, GAURI RAG 10. He is my friend, my dear friend, Who imparts to me the knowledge of God. GURU V, GAURI RAG 11. Friends, bless me, So that I may meet the Master. GURU V, GAURI RAG 12. Nanak, my friendship is with Him Who is Omnipotent. GURU V, GAURI RAG 13. If you seek relationship with sceptics, It will end sooner of later. GURU V, BILAWAL RAG 14. Friendship with sceptics is temporary, It may break at any moment. GURU III, VADHANS RAG 15. The sceptic is selfish, He cannot be of any service to you. GURU III, SORATH RAG 16. To seek friendship with sceptics, Is to commit sin. GURU III, VADHANS RAG 17. Kabir! To make many friends in this world is not a source of happiness, Only those are happy who attach their affections to the One. KABIRJI, SHALOKAS 18. Insincere friends art they, Who cannot keep company even for a while. GURU V, GAURI RAG Gambling 1. Gambling is all in vain. Guru I, Gauri Rag 2. A gambler suffers much anxiety. Guru I, Gauri Rag 3. And yet goes on gambling. Guru V, Gauri Rag Get Together 1. Get together, my brethren, And remove all misunderstandings through regard for each other. GURU V, BASANT RAG 2. The advantages of getting together, I cannot enumerate. GURU I, GUJRI RAG God 1. One Being-Becoming. Truth. Numenon. Creator. Person. Without fear. Without hate. Beyond Time. Not-incarnated. Self-existent. Enlightener. Gracious. (Mul Mantra, or the basic formula in the beginning of the Sikh Scripture). 2. True in the beginning, True in the primeval age. True He is, and True He shall be. (Jap. 1) 3. God is neither appointed nor created. He's self-existent, the Immaculate one. (Jap) 4. Though a better form of life be attained through good actions, salvation comes only through God's Grace and Benediction. (Jap. 5) 5. His knowledge is Unutterable. Even if I knew, I couldn't tell. (Jap. 5) 6. That alone is good which pleases my God. (Jap. 16) 7. O Primal Word, (the Creator of) Maya and the Primal Cause, hail to Thee, Thou that art Trth, Ever-joy and Beauty. (Jap. 21) 8. God alone knows how great He be. (Jap. 24) 9. Everywhere is God's Seat, everywhere His Stall. And, He puts in it what He wills once for all. (Jap. 31) 10. He alone knows who sees Him. (Asa M. 1) 11. All Truth, all Penances, all Goodness, all Miracles, all Merits of the adepts, the Intuitive powers, no one has found without Thee, O God! (Asa M. 1) 12. God neither Dies nor is there any to grieve for Him. (Asa M. 1) 13. God alone Gives and His Givings know no bounds. (Asa M. 1) 14. O God, he alone will know Thee to whom Thou wilt be revealed. (Asa M. 4) 15. Thou alone Knowest, Seest, Doest, O Lord. (Asa M. 4, f:2) 16. Thou Thyself separated (the egoists) from Thee, and it is Thou that united them again to Thyself. (Asa M. 4) 17. He whose gifts cannot be evaluated, O how then shall we evaluate the Giver? (Gauri Deepaki, M. 1) 18. The second, the minute, the hour, the solar and the lunar day, the changing seasons--are all created by the same lone sun. Thus doth permeate throughthe many the God, the One alone. 19. Thousands are Thy eyes, yet hast Thou eyes? Thousands are Thy forms, yet hast Thou a form? Thousands are Thylotus-feet, yet hast Thou feet?Thousands Thy noses to smell, yet hast Thou a nose, O wonder of wonders?Thou art the spirit that pervadeth all. (Dhansri M. 1) 20. O Thou, the knower of our inmost desires! (Gauri Poorbi, M. 5, 4:5) 21. God is like a beauteous temple, studded with rubies and jewels and pearls and pure diamonds. He is the enticing fortress of gold. (Sri Rag M. 1) 22. When one meets with the True One, the Truth is revealed to one and one merges in Truth. (Sri Rag M. 1) 23. I renounced my formative will and the noise of reason, when I met my Master, the Carefree. (Sri Rag M. 1, 1: 11) 24. How shall we become fearless if we do not fear the Lord and merge in His Word. (Sri Rag M. 1) 25. He who gave us life and soul, gives us also peace when He comes into us. (Sri Rag M. 1) 26. It is by realizing God in our inner selves that He blesses us with His Grace and washes our dirt off. (Sri Rag M. 1, 3: 12) 27. Accursed is the Bride who loves anyone other than her Lord. (Sri Rag M. 1) 28. He who sees the same Light pervade all for ever, and realizes the essence of the Guru's Way, realizes the God in himself. (Sri Rag M. 1) 29. The self-willed are separated from God. (Sri Rag M. 1, 4: 18) 30. He, the Lord of taste, is the enjoyer; He, indeed, is the pleasure that He enjoys.He's the bride, He the spouse in bed with her. He it is who pervades all; yea, He the Master who sports. He's the fish, he the fisherman, He the net, He the river. (Sri Rag M. 1) 31. Thou are the River of Wisdom. How can I, a mere fish, know Thy Expanse (Ibid) 32. I see not the fisherman nor the net, but when cometh Pain, I call on Thee. (Sri Rag, M. 1) 33. Thou art near and far and in the middle, seeing, hearing and creating all by Thyself. (Sri Rag M. 1) 34. True He is and Truth it is that He Loves. (Sri Rag M. 1) 35. Infinite love is the speech of God. (Jap. 1, 4) 36. It is through God's Grace that one attains unto God (Sri Rag M. 3) 37. Without fear of the Lord, how can He be loved? (Sri Rag M. 3) 38. The Lord is my friend. He alone is my support in the end. (Sri Rag M. 3) 39. The Lord is the lover of the Devotee. If He bestows His Grace, He comes into our hearts. (Sri Rag M. 3) 40. Those who are in error. He Himself corrects, Others, He has Himself made to lose the way; they are attached to Duality. (Ibid) 41. He is the greatest of the great. His Place is highest of the high--He who is without color, without sign, beyond value. (Sri Rag M. 5) 42. He, thy God, is in thy very home. He alone is Infinite and beyond all places. (Sri Rag M. 5) 43. Above and beyond the Vedas and the Semitic texts and the world of coming-and-going is God. For, the God f Nanak, verify, is a Presence. (Asa M. 5) 44. He is thy Creator, thy Transcendent God. (Sri Rag M. 1) 45. Wondrous is the form of the formless ! (Sri Rag M. 5) 46. He alone is Wise, Beneficent, of tender heart, of pure form and vast, thy Friend, Protector, Highest of the high. He is neither young nor old. His court is eternal. We gather from Him what we seek, for, He's the only Shelter of the Shelterless. He is the Treasure of good, the ever-fresh Being, whose gifts are perfect. (Sri Rag M. 3) 47. From whom dost thou hide thy shame, for He, thy Lord, seeth all in His presence. (Sri Rag M. 5) 48. He, thy God, filleth all places, the space and the interspace. (Sri Rag M. 5) 49. He is thy beloved, the God of forgiveness. (Sri Rag M. 5) 50. They who're strayed away from Him, He shows the Path, viewing not their merit or demerit. (Vadhans M. 5) 51. He seeks no one's counsel when He builds no when He razes things to the dust. He gives and takes as He wills. (Sri Rag M. 1, Ashtapadis) 52. God's Grace is upon all but gives He to him whom He Wills. (Sri Rag M. 1, Ashtapadis) 53. We all are the Brides of the Lord and bedeck ourselves for His pleasure, but if we are proud of our beauty, of no avail then are our bridal robes. (Sri Rag M. 1, Ashtapadis) 54. We find not God's love through deceit. Nay, the false show availeth not. (Ibid) 55. The spouse enjoys the bride he likes. And she alone is His bride whom He honors by His Grace. (Sri Rag M. 1, Ashtapadis) 56. Our Spouse is Beauteous, ever-Fresh and True. He is never born to die. (Sri Rag M. 1, Ashtapadis) 57. Thou, O God, are Thy only attribute, Thou the one who utterest, hearest and dwellest on it. Thou Thyself art the Jewel, Thou the evaluator, (though) beyond value art Thou. Thou art the honor and the glory and Thou the giver of them. (Sri Rag M. 1, Ashtapadis) 58. God alone is pure, the others are trapped by illusion. (Sri Rag M. 1, Ashtapadis) 59. O Thou that dost not seem, but art in every heart! (Sri Rag M. 1, Ashtapadis) 60. He who fears not his God is afraid, for without God, all is darkness. (Sri Rag M. 1, Ashtapadis) 61. They all say, "Thou art highest of the high," but who has seen Thee, O God! It is the Guru who makeeth me See, and then I See Thee wherever I see. (Sri Rag M. 1, Ashtapadis) 62. In Thy Will, O God, are we all created. In Thy Will do we all do the deeds. In Thy Will are we subject to death. In Thy will do we Merge in Truth. (Sri Rag M. 1, Ashtapadis) 63. He is Allah, the Unknowable, Unfathomable, the Creator and the Cause, our only Beneficent God. (Sri Rag M. 1, Ashtapadis) 64. Thou art me, I am Thou, what indeed is the difference? Do the gold and the golden bracelet differ or the water and the waves? From me, the servant, art Thou known the Master! (Sri Rag, Ravidas) 65. Why fear or doubt, when God never is unjust. Only the evil-doers suffer defeat. (Sri Rag Var Pauri M. 4) 66. Chop off the head that bows not to the Lord. Nanan: The human frame not charged with love is worthy only of being burnt. (Sri Rag, Var Shloka M. 2) 67. The Unseen, Imperceptible, Unknowable, and Immaculate-Him the Eyes see by the Guru's Grace. 68. Glorious is the Lord's praise, for His Justice is in accordance with His Law. Glorious is the Lord's praise, for from Him one attains one's heart's desires. Glorious is the Lord's praise for He bears not thy traducers. Glorius is the Lord's praise for He Gives without asking another. (Sri Rag, Var Pauri M. 4) 69. He the Giver Gives: 'tis the taker who says, "Enough, no more." (Japji, 3) 70. All love goes, if it has not God as its object: (Sri Rag, Var Shloka M. 3) 71. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them from their sleep. (Sri Rag, Var Shloka M. 1) 72. The Lord Creates nature and then Pevades He it. (Sri Rag, Var Shloka M. 1) 73. He whom Thou Ownest Thou meetest, O God, for Thou art enticed away by hearing from him Thy own praise! (Sri Rag, Chhant, M. 5) 74. O my father, I am wedded to my God by the Guru's Grace. The darkness of my ignorance is dispelled, for the Guru has blazed the trail of wisdom. Gone are my ego and sorrow, and through the Guru's instruction, my Self eats up my self. I marry the Being Eternal, Immortal, who dies not, nor goes. Such is my marriage to my God, O my father. True is my Lord, O my father; the marriage-party is of the Holy Servants of God. O my father, gift away to me the dowry of His Name. Let the Lord be my wear, His Glory be my beauty that my (life's) task be accomplished. (Sri Rag, M. 4, Chhant) 75. The Merciful Lord has given the Command that no one shall domineer over and give pain to another, and all will abide in peace. (Sri Rag, M. 5) 76. Sweet, O Sweet is my Master, sweeter than the mother, the father, brothers, sisters and mates. Not another is as sweet as is He. from their sleep. (Sri Rag, M. 5) 77. This world is led astray by Doubt, but who hath strayed it thus away if not Thou? (Sri Rag, M. 1) 78. The Lord minded not my merit, demerit, and as is his innate nature, He embraced me to His Bosom and now even the hot wind touches me not. (Sri Rag, M. 1) 79. Thou art a Yogi amongst yogis, a Reveller amongst revellers. O dear, Thy limits are known to no one in heavens, the world or the underworld. (Sri Rag, M. 1) 80. How ignorant is the seeker who asks, knowing not that the Wise Giver is giving even without asking. Yea, He Gives all at once all He has to: why then the crazy mind cries out to Him, for what? (Gauri Bavan Akhri, M. 5) 81. Man asks not for God, but for goods which bring gladness to no one. If you ask for anything, O man, then ask for the One alone that may deliver you of your bondage. (Ibid) 82. Why wander out and about in the wildeness, when thy God abides within thee. (Ibid) 83. He the Giver is forever Alive and Awake. (Ibid) 84. Eating and expending and enjoying it, the Lord's Treasure is exhausted not. (Ibid : Shloka) 85. He the Formless One is also in form. He the Absolute is also the one Related. He is known as the One also and also becomes the many He. (Ibid : Shloka) 86. Greetings to the Guru-God who, the Formless One, is in the beginning, the middle and in the end. He Himself is in primordial trance. Himself is He in the Seat of Peace. He Himself hears, Himself singing His Praise. He Himself created Himself. Yea, He is His own father and mother. He

290. As the clay is fashioned into all kinds of vessels, so does the One God manifest Himself in a myriad forms. (Prabhati, 3) 291. Kabir: God is the Tree which yields the fruit of Dispassion. The Saint is its shade, who has abandoned his strife and dissension. (Shlokas of Kabir, 228) 292. The Lord is the sugar mixed with sand; how can one separate it with the hands? Only if one becomes an ant, one picks it and on it one feeds. (Shlokas of Kabir, 238) 293. The Creator-Lord, O Farid, lives in His creation and the creation, lives in its God, whom is one to call bad when there's no one in whom God is not? (Shlokas of Farid, 75) 294. God is like the ripe dates, like a rivulet of honey. (Shlokas of Farid, 75) 295. All Creation is God's and within it He resides. (Prabhati, Kabirji) 296. Uttering His Virtues, one merges in the virtuous Being. (Majh, M. 3) 297. Man becomes like unto Him whom he serves. (Bihagra, M. 3) 298. He who meditates on God, does good to the others. (Gauri Sukhmani M. 5) 299. He who meditates on God merges in Equipoise. (Ibid) 300. He alone liveth in whom liveth God. (Majh M. 1, Var) ======================================================== Good & Evil 1. When the mind is polluted by sin and shame, it is cleansed by the love of God's Name. (Jap, 1) 2. Our actions keep us away from God or draw Him near. (Jap. 1, Shloka) 3. If one earns Merit here, one lives in Bliss Hereafter. (Gauri Poorbi, M. 5) 4. Good are they who ae adjudged good at the Lord's Door. (Sri Rag, M. 1) 5. The 'virtuous' and the 'vicious' are not mere words. For, one carries along all that one does. (Jap. 1) 6. Friend, that food, that pleasure is vain which fills the mind with evil and makes the body writhe in pain. (Sri Rag, M. 1) 7. If thy honour be of no account to thy Gd, thy station is false. (Sri Rag, M. 1) 8. Ask the (Lord's) Bride, for what merit did she enjoy her Spouse so well? (Says she): "I was content with Him, was in peace, was bedecked with virtue and spoke honey to Him." 9. When I found God's trust, the evil in me turned into good. (Sri Rag, M. 1) 10. The true and wise farmer knows that one sows the seed only after one has tilled the land and furrowed it. (Sri Rag, M. 1) 11. The self-willed are never at peace while the God-wards are steeped in His wonder. (Sri Rag M. 1) 12. If the Soul of man merges in the Oversoul, and his mind is attuned to the Higher Mind of the Guru's, then the desire for violence, ego and the wanderlust of the mind depart. So do our Doubts and Woes. (Sri Rag, M. 1) 13. If good deeds be thy farm and thy seed be of the Word, and the way of Truth thy water, the growth will then be of faith. Thus wilt thou get the knowledge of heaven and hell. (Sri Rag M. 1) 14. The mud of sin sticks to you. You act like a frog who knows not that he lives with the lotus (of God). The black-bee teaches you the lesson (of love), but you understand it not. (Sri Rag, M. 1) 15. The more clever I am, the more load (of Sin) I carry. (Sri Rag, M. 1) 16. Where th4 deeds are good, thee is a Perfect Mind too. (Sri Rag, M. 1) 17. He whose plants are we, He whose garden is the world, He names the trees according to their fruit. (Sri Rag, M. 1) 18. So does a man flow as his mind be, and so does he gather the fruit as is his destiny. What he sows, he also reaps. (Sri Rag, M. 1) 19. The self-willed are impure and are infected by the disease of Desire. 20. The world is engrossed in seeking the rewards of deeds, good and bad. Above both is the Devotee of God. (Sri Rag, M. 5) 21. O woman, where is happiness without merit? (Sri Rag M. 1, Ashtpadis) 22. Through His Grace does the Lord give: as are our deeds, so blesses us He. (Sri Rag M. 1, Ashtpadis) 23. All whom Thou likest, O God, are good. (Of oneself) one is neither good nor bad. (Sri Rag M. 1, Ashtapadis) 24. They who do good deeds in Ego, the Yama's rod is over their head. 25. If I wouldn't sin, O Thou Infinite One, how wouldst Thou be called the 'purifier of the sinners?' (Sri Rag 1, Ravidas) 26. Ignorance is the drummer-woman, heartlessness the butcheress, slander the sweepress in the heart, anger the Chandal. What use is it, O Pundit, to mark off thy kitchen when all the four outcastes bide within thee? (Sri Rag, Var Shloka M. 4) 27. Let Truth be thy continence, good deeds thy caste-marks, meditation of the Lord's Name thy holy bath. (Ibid) 28. If one remembers not God but does the customary (pious) deeds, the writ of his destiny is wiped not off. (Sri Rag, Var Shloka, M. 3) 29. If one slanders others, he gathers dirt within. If he washes his body from without, the dirt of his mind goes not. (Sri Rag, Var Shloka, M. 3) 30. Some live by tricks and utter nothing but falsehood. This too is Thy Will, O God, for Thou engagest them in this task! (Sri Rag, Var Pauri M. 4) 31. He alone is afraid who commits sin. The righteous ones are ever in joy. (Sri Rag, Var Pauri, M. 4) 32. Faith and contentment are the food of the angelic beings. (Sri Rag, Var Shloka, M. 1) 33. If one be of great beauty, of high family, seemingly wise and clever and rich, but if he loves not the Lord, he is dead like a corpse. (Gauri Bavan Akhri M. 5, Shloka) 34. All actions, all good and bad, are through the Lord. The animal says, "It is I who did it, " but what can he do without God? (Ibid : Shloka) 35. The desires of the heart clamour like the cymbals and the ankle-bells and them thumps the drum of the world. The mind dances to the tune of the Kali-age. O, where can men of continence plant their feet ? (Asa, M. 1) 36. See thou of each the light within and ask not his caste, for hereafter the caste is of no avail. (Asa, M. 1) 37. If one wants one's good, doing good, one should feel humble. (Asa M. 1, Var Pauri 5) 38. Myriads of good actions, myriads of approved virtues, and myriads of austerities practised at the pilgrim-stations and the practice of Sahja Yoga, alone, in the wilderness, and myriads of heroic acts and the giving up of ghost at the battle-field and myriads of shrutis and knowledge and concentration and the reading of the Puranas (are vain). For the Creator, who created all and writ the coming and going of all, before Him all these are false. His Grace alone is the true standard of our being approved. (Asa M. 1, Var M. 1) 39. Only when one is weighed up by God with the weights of honor, then one alone knows how one weighs. (Asa M. 1, Var) 40. The virtuos practise virtue but lose its merit if they ask for Deliverance (as reward). (Ibid) 41. Through smallness of our minds, we lose even the merit of service. (Asa M. 1, Var) 42. Avarice and sin are the king and the minister, falsehood is their courtier and lust the adviser. Their subjects are blind; like dead puppets, they dance to their tune. (Ibid) 43. The simmal tree, thick in girth and shooting up, like an arrow, into the high, if to it someone comes with hope, he goes away dismayed. For, its fruit is insipid and flowers nauseous and leaves too of no use. Sweetness and humility, O Nanak, are the essence of good deeds. (Asa M. 1, Var Shloka M. 1) 44. Call no one bad: this is the essence of knowledge. And, argue not with a fool. (Ibid) 45. Nanak: With a sharp tongue, one's body and mind become insipid. The sour-tongued is discarded in the True Court and they all spit in his face. (Ibid) 46. The mind's impurity is covetousness; of the tongue falsehood; of the eyes coveting another's woman, beauty and riches; of the ears to hear and carry tales. Nanak: Even the purest of men, thus bound-down, go to the city of Death. (Ibid) 47. What kind is the love that clings to the Other? The one who merges in His Love is the True lover. He who is good only when to him good is done and in adversity becomes adverse, call him not a lover, for he trades in love. (Ibid) 48. He who both greets and is impudent to the Master is pulled from the roots. For, both his aspects are false and are of no account to his Lord. (Ibid) 49. Friendship with the unwise, love with the egotists, is like a line drawn across water of which there is neither sign nor mark left. (Ibid) 50. Evil are the ears that hear slander. Evil the hands that grab what is another's. Evil the eyes that feed on the beauty of another's woman. Evil the tongue that tastes other than God. Evil are the feet that go out to commit evil. Evil is the mind that craves for the Other. Evil the body that does not good to another. O, evil is the smell that issues from evil. (Ibid) 51. The years of the evil-doer pass in vain, as the mouse tears up a whole load of paper, for, to the wretch they are of no avail. (Dhanasri, M. 5) 52. True living is living in God. (Dhanasri, M. 5) 53. The evil one gathers the riches of poison by sinning, and these go not along with him even a step (into the yond). 54. The evil-doers come to grief in this world, for, they lose their possessions: while Hereafter too, they get no refuge. (Suhi, M. 4) 55. They, the evil-doers, who, goaded by Desire, cultuvate evil: fruitless is their effort born of Ignorance. (Suhi, M. 4) 56. Blessed is the tenement wherein one sings the Lord's Praise. But, of no avail are the mansions wherein one forsakes one's God. Blessed is poverty if one cherishes one's Lord in the society of the Holy. But, cursed is the worldly glory which involves us in Maya. Blessed is the grinding of corn and wearing of a coarse blanket, if the mind be content and in peace. But cursed is the kingdom which satiates not our desire for more. If in the home of the One God, one wanders about naked, one is glorious. But vain is the wearing of silks whose pleasures fire us with greed. (Suhi, M. 5) 57. Cursed is the life which one lives only to swell one's belly. (Suhi, var Shloka, M. 1) 58. Man indulges in ego and strife and greed and tastes of the tongue. Involved in the household, he commits guile and is lost in vice. My eyes have seen now, by the Guru's Grace, that, without the (Lord's) Name, dominions, riches and beauty are all vain. All beauty, the fragrance of incense, and the joys of raiments and indulgence in sense-pleasures, become defiled when a sinning body enjoys them. (Bilawal, M. 5) 59. The slanderer always has a fall like the wall of sand ! For, when he sees an error in someone, he is pleased; but seeing good, he's full of pain. He thinks of another's evil, for, he can reach not upto him, and cherishing evil in the mind, he is wasted away. The slanderer forsakes the Lord when his death is near and raises he strife with the saints. (Bilawal, M. 5) 60. One covets glass and forsakes gold: Loving the enemy, one abandons the True Friend. He, that is, seems bitter to him and that what's not, is sweet to him. So is he burnt by the fire of Maya. (Bilawal, M. 5) 61. He alone is Wise who is attuned to the Word; in vain doth the egocentric cling to his Ego and thus loses Honor. (Bilawal, M. 5) 62. The false one neither has honor, not name, like the black crow who is ever unclean, or, like a bird imprisoned in a cage, who, though he struts about behind the bars, is released not. (Bilawal M. 1, Thitti) 63. They, who've forsaken the Lord's Name, are proclaimed false. Their 'home' is thieved by the Five Thieves and ego breaks into their 'home' ! They know not the Lord's Essence, beguiled by their evil nature. They are attached to poison, and cast away the (inner nectar through Doubt). (Var Bilawal, M. 4, Shloka M. 3) 64. Shed thy conceit, and abide in the House of Poise, and call no one false. (Ramkali M.5) 65. He who has Desire and a sense of 'mineness', and the love of woman in the mind, is neither a man of this world, nor of the Other. (Ramkali, M. 1) 66. Lust and Wrath are the two crops: seasons, night and day. We water the (body's) farm with Greed, and sow in it the seeds of illusion, and our Desire till the land. The plough is of the Evil intent; and the harvest is of Sin; this is what one earns through the Lord's Will. And when of him the Account is asked, the womb (of his deeds) is declared sterile. (Shloka M. 1, Var of Ramkali M. 3) 67. Let Love be thy farm, Purity the wter, and Truth and Contentment the two bullocks, and Humility the plough, and Consciousness the tiller, and God's remembrance the right soil, and the season the union (with God), and the seed be of the (Lord's) Name, and the crop of Grace; then (before it) the whole world seems an illusion. Nanak: If such be one deeds, by the Lord's Grace, then one is separted not from God. (Shloka M. 1, Var of Ramkali M. 3) 68. If one challenges the Lord's Will, one's love breaks. If one pulls the arm both ways, it breaks. Thy love breaks also if thy speech be sour for, thy God forsakes the Bride of Evil intent. (Ramkali, M. 1, Dakhni Onkar, 28) 69. The evil men practise conceit and deception, lured by Greed, and misled by Doubt. And, lo, they come to grief both hee and Hereafter and the Yama destroys them wholly. (Nat, M. 4) 70. Greed, like a mad dog, bites anyone and infects all it touches with a like malady. But when the Master's Court knows of it, lo, it is slain with the Sword of Wisdom. (Nat, M. 4) 71. Gripped by Lust, Wrath, Greed and Attachment we are involved in Strife. O God, I seek Thy Refuge; save me, O save me Thou, Thy humble creature. (Nat, M. 4) 72. I was going to be drowned, but riding the tide of virtue, I was saved. When I saw my boat, all shattered, I jumped out of myself into God. (Shlokas of Kabir) 73. If one be innocent even when wise, and powerless even when blessed with power and can share even when thee's least to share, then one is a true Devotee of God. (Shlokas of Farid) 74. The immaculate drops from the skies fall on the earth and they become dust, for they mix with the dust (Ibid) 75. O Farid, they who give thee blows, give them not blows in return. Rather go to their home, and greet them with a kiss. (Ibid) 76. O Farid, these (pleasures) are like the poisonous sprouts though coated with sugar. Some are wasted away while sowing them, others while enjoying them and thus being lost. (Ibid) 77. O God, let me not sit at another's door. And if I'm to be kept thus, then take my life away. (Ibid) 78. The blacksmith has a pitcher on his head, an axe upon his shoulder. But, lo, while the pitcher seeks the Lord's waters, the axe seeks but the coals. (Ibid) 79. O Farid, some hae surplus wheat-flour, other do not have even salt. But, it is when both go into the yond, that they'll know who fares worse. (Ibid) 80. Farid: They who do evil will be punished as is the sesame-seed and the cotton-crop and the sugarcane and the paper and the kettle and the coals. (Ibid) 81. Return good for evil and fire not thy mind with wrath. Thy body then remains whole and you gather all that you seek. (Ibid) 82. The world dances (to the tune of the Illusion) and you too dance along with it. He alone dances not (thiswise) who is in the hands of God. (Ibid) 83. Our deeds are the book which the mind writes in the ink (of Desire), and the writing is of two kinds: good and bad. And, then, as drives us on the writ of habit, so are we driven. But God infinite virtues (through which one overcomes one's mind). (Maru, M. 1) 84. O Ignorant one, you do but vain deeds, and are called egocentric and blind. That what lasts, you call an illusion, and that what passes off you deem as eternal. You own that what belongs to another. Alas, such is thy illusion. (Maru, M. 5) 85. Lust and Wrath overpowe the whole world, and though men do (pious) deeds, they're involved moe and more in Pain. (Maru, M. 3) 86. If within one Is Greed and one is contaminated by the soil (of sin), one does sinful deeds and earns Pain. One deals in Illusion and, uttering falsehood, one comes to grief. (Maru, M. 3) 87. Man gathers the load of demerits, and deals not in Virtue. Rare is the one who is the buyer of Good. (Shloka M. 3, Var of Maru, M. 3) 88. He, who minds not either praise or dispraise, and sheds his ego and 'I-amness' and looks upon gold and iron alike: he, indeed, is the embodiment of God. (Rag Kedara Bhakta Kabirji, 1) 89. There is nothing that's bad, for I see nothing but good all around. (Kanra, M. 5) 90. When one does Righteous deeds, one's green shoots spread far out and one yields the Flower of the Moral Law and the Fruit of Gnosis; and the whole world partakes of its fragrance. (Kalyan, M. 4) 91. Kabir: Associate not with evil, run away from it from afar; for, whosoever touches a blackened vessel will be stained forsure. (Shloka Kabir) 92. The rice keeps company with the husk and is beaten with the thresher ! Thus, he who keeps company with the unholy, he, forsooth, must answer ! (M. 5) ======================================================== Greed 1. Absorbed in false greed, You have forgotten that death is the end; Even now no harm will be done to you, If you sing the glory of the Lord. GURU IC, TILANG RAG 2. Unhappy is he, Who lives under the influence of greed, luxury, anger and pride. GURU III, GUJRI RAG 3. Nanak, you may ask the wise people: Who could ever attain Him with lust and greed? GURU V, BIHAGARA RAG 4. Man is lost in greed, And does not know his own interest. O my greedy mind, You are ever lost in greed. He who is lost in greed for worldly things, Is neither honoured in this world nor in the next. He who is full of greed for wealth of someone who is dead, Has wasted his valuable life. Though the light in one's eyes has dimmed. Yet one craves for a long life. Lord, the surge of greed is very fierce, And this boat of mine is about to sink. NAMDEVJI BASANT RAG 4. The surging greed is like the madness of a dog, This madness has vitiated all. GURU V, NATNARAYAN RAG 5. What is that love which is based on greed? When there is greed, the love is false. FARIDJI, SHALOKAS 6. My mind is foolish, It is lured away by greed. GURU I, SRI RAG ======================================================== The Guru 1. The Guru's Word is the (yogi's) wordless harmony In the Guru's Word does one hear the symphony of the Vedas. In the Guru's Word is (the essence of God) merged. (Jap, 5) 2. They who were received in the sanctuary of the Guru, they were the ones so destined by God. (Asa, M. 1) 3. Through the Guru's Light does Thy Light burnish. (Dhanasri, M. 1) 4. The Guru is the ladder, the Guru the boat, the Guru the raft, the Guru the ship, the Guru the place of pilgrimage, the Guru the holy river. (Sri Rag, M. 1) 5. When one receives the Guru's instruction, one begins to fear God. (Sri Rag, M. 1) 6. They who deal in Truth, on them is the pleasure of the Guru's. (Sri Rag M. 1) 7. Without the Guru, the painful malady of ego goes not. (Sri Rag, M. 3) 8. It is through inner Light that God is revealed unto us and the light comes from the True Guru. (Sri Rag, M. 3) 9. All-powerful and Infinite is the Guru. Fortunate is the one who seeks His Sight. Incomprehensible, Immaculate and Pure is He, the Creator and the Cause. Through Him is all glory and all that happens is in His Will. He's the place of pilgrimage, the wish-fulfilling tree, the All-powerful, the Formless, Unknowable and Vast. Ineffable is His praise. 10. When we meet with the True Guru, we are blest with the jewel of discrimination and we surrender our minds to the Guru and attain to the All-loving God. We receive the gift of salvation and our sins are washed away. (Sri Rag, M. 1, Ashtapadis) 11. Through the Guru do our woes depart and the five demons are decimated. (Sri Rag M. 1, Ashtapadis) 12. They who dwell on the True Guru are burnt not (by duality) to ashes. They who dwell on the True Guru are satiated. They who dwell on the True Guru fear not the Yama. They on whom is God's Grace, take to the Guru's feet. (Sri Rag Var, Pauri, M. 4) 13. The society of th Guru is not found by being near or far. Says Nanak, "The True Guru is attained when the mind lives forever in His presence." (Sri Rag Var, Shloka, M. 3) 14. The Guru is the mother, the father, the God of gods, the Master: The Guru is the mate, the dispeller of ignorance, the kinsman, the broher. The Guru is beneficent who blesses us with the Lord's Name, by which the mind is held. The Guru is the embodiment of Peace, Truth, Wisdom the philosopher's stone whose touch transmutes all metals into gold. The Guru is the place of pilgrimage, the pool of nectar, bathing in which brings infinite Wisdom. The Guru is the Creator, the destroyer of all sins, purifier of all sinners. The Guru is from the beginning of time, through ages upon ages, dwelling on whose Word one is emancipated. The Lord blesses us with the society of the Guru that we, the ignorant sinners, are also saved. Yea, the Guru is the Transcendent Lord, the God of gods: Nanak salutes the Guru-God. (Gauri Bavan Akhri, M. 5) 15. I bow a myriad times before my Guru for he makes me see the Self within me. 16. I am a Sacrifice to my Guru a myriad times a day who makes angels of men, and without delay. (Asa M. 1, Var Shloka, M. 1) 17. Nanak: They who dwell not on the Guru and pride on their own wisdom are like the spurious sesame shoots which are left uncut on the farm. Deserted and alone, they have a hundred masters to please and though they flourish, within the body of the wretches there's nothing but ashes. (Asa, M. 1, Var) 18. The Lord's seekers cry out in distress for the Lord's Refuge and the Guru-God gives them sanctuary. (Bihagra, M. 4) 19. Such is the glory of the True guru that in the midst of the household, one is emancipated. (Dhanasri, M. 1) 20. It is through the Perfect Guru ahat one becomes aware of the Lord's Treasure and enshrines it in the mind, by God's Grace. (Dhanasri, M. 3, Chaupadas) 21. True is the Word of the Perfect Guru (through which) the Sushmana * rests in a state of equipoise. (Dhanasri, M. 3, Chaupadas) 22. Meeting with the True Guru, ended is all one's craving. And, one is blest with Bliss and Peace. (Dhanasri, M. 3) 23. Those who followed the Guru's way and took to the Guru's Refuge, were saved. (Dhanasri, M. 3) 24. When the Guru blest me with the collyrium of Wisdom, myriads of my sins and sorrows were eradicated. (Dhanasri, M. 5) 25. One is rid of the torture of births and deaths, if, by the Guru's Grace, the Lord comes into one's body and mind. (Dhanasri, M. 5) 26. The Guru's Feet emancipate the Soul wherewith one is ferried across the sea of (material existence). (Dhanasri, M. 5) 27. The Guru is the sea full of pearls; the saints (like swans) pick at the pearls and remain attached to them. (Dhanasri M. 1, Ashtapadis 1) 28. The Guru-given Wisdom is the only eternal pilgrim-station where one washes off all one's sins. (Dhanasri, M. 1, Chhant) _______________ * The hollow canal which, according to the esoteric Hindu psychology runs through the centre of the spinal cord. On its right is 'Pingala' and on its left is 'Ida'. When one runs the breath through this channel, after a hard practice of breath control, one is supposed to hear the Unstruck Melody, or 'Anhad Shabd.' 29. When I applied the collyrium of the Guru's wisdom to my eyes, I saw God pervading all. (Dhanasri, M. 5, Chhant) 30. Without the Guru, the egocentric is stark ignorant and is involved in the love of Maya. (Jaitsri M. 4, Chaupadas) 31. The Guru sustains the heart: yea, the Guru is the Perfect God. (Jaitsri, M. 5, Var) 32. Blessed is the Great Guru who makes us dwell uponGod. When the Guru is compassionate, all one's sins ae dispelled. The Guru, our Transcendent God, makes the low hgh and, snapping the bonds of Maya and pain, he makes us his slaves. And one's tongue then utters the infinite praises of God. (Jaitsri M. 5, Var) 33. I met with the Guru by great, good fortune: yea, he who is Unfathomable and Infinite. And he, holding me by the hand, has pulled me out of the world's sea of poison. Through the Guru's Word, I am rid of recurring births and deaths: not agai shall I pass through the gate of pain. (Todi, M. 5) 34. Them the Guru meets in whose Lot it is so writ, and them the Guru Blesses with the Nectar-Name of the Lord. And they walk in the Guru's Will and wander no more for "alms". (Suhi, M. 1) 35. It is through the Guru's door that one is blest with the inner eye. If one washes one's vessel with the Guru's Wisdom, it sparkles clean. (Suhi, M. 1) 36. If one meets with the Perfect Guru, one's Doubt is shattered and cease the outgoings of one's mind. And then oozes (Nectar) out of the (mind's) spring, and one is attuned to the Music of Bliss and one Sees one's Lord in one's very Home. (Maru, M. 1) 37. Instructed by the Guru, I searched the township (of my body), and found therein the treasure of the Lord's Name. The Lord brought peace to my mind. The fire of desire was quenched in an instant, and meeting with the Guru all my hunger was satisfied. (Suhi, M. 4) 38. Cherish the Lotus-feet of the Guru in thy mind, and thy body shall be rid of all pain and all woes. The True Guru saves the drowning creatures from the sea of (material) existence, and unites those separated for myriads of births. Serve the Guru ever and forever more, and then thou earn Poise and Bliss, and your mind is calmed. By great, good fortune, one attains the Dust of the Guru's Feet. Nanak is a sacrifice unto the Guru. (Suhi, M. 5) 39. Precious is the human birth: only those turned Godwards attain to it. If the True Guru so wills, one's body and mind are cooled with the Lord's Love. Then one's life is approved and one gathers the merchandise of Truth and one is blest with honor at the (Lord's) Court through the Lord's Fear inculcated by the Guru's Word. (Suhi, M. 1, Kafi) 40. The Guru is like the pool of Manas-sarovara: to him attain the men of good fortune. The holy seekers search him out: and they, swan-like, pick upon the (Lord's) Name. (Suhi, 3) 41. O God, the True Guru is the lover of Thy Name. If I am blest with it, I'll surrender my body and mind to him. (Suhi, M. 4, Ashtapadis) 42. The True Guru is the Ocean of Virtue, yea, of the Lord's Name. So I crave to see my Guru. (Suhi, M. 4, Ashtapadis) 43. True is the Guru, True His Word, through which I see the True One. (Suhi, M. 3) 44. Perfect is my True Guru, my friend, the Purusha; I know not another without Him. He's my father and mother, brother, son and kinsman, my life, my vital breath, pleasing to my mind. My body and soul are His Blessings. He's the inexhaustible Treasure of Virtue, the Inner-Knower of all hgearts who permeates all, all over. In His Refuge, I gather all Gladness and am wholly in Bliss. (Suhi, M. 5) 45. Through the Wisdom of the Guru, my mind is attuned to the Lord in a state of Equipoise. (Bilawal, M. 1) 46. Himself is He the True Guru, Himself is He the Word; the Lord utters Himself His own Word. (Bilawal, M. 3) 47. When, through the Guru, one's mind is acquainted with the Lord, it merges in the (Lord's) Name. (Bilawal, M. 5) 48. In the Perfect Guru are contained all the teasures. (Bilawal, M. 5) 49. I am blest with Peace by the Perfect Guru, and joy has swelled up in me and the Unstruck Melody rings in my mind. And all my maladies, sins and inner afflictions are dispelled. (Bilawal, M. 5) 50. Meeting (with the Guru) one sheds one's sins, one's (inner) fire is quenched and one is comforted. He who had fallen into the Blind Well, him (the Lord) pulls out and saves. (Bilawal, M. 5) 51. When one dwells upon the True Guru, one is rid of the sense of the Other; and one is purged of all errors. And the sinful mind is cleansed, and one's body sparkles like gold and one's soul merges in the Oversoul. (Bilawal, M. 1) 52. The Lord's Name is the boat, the Guru's Word the boatman, through whom one is ferried across. Yama, the tax gatherer, then comes not near one, and no thief then thieves one's treasure. (Bilawal, M. 4, Ashtapadis 4) 53. He who serves the True Guru, drives out his illusions: and, within his Self, he finds the Abode of Truth. (Bilawal, M. 3) 54. As the rain water received by the stret drains and streams become, pure falling in the Ganga, such beneficence is also in the True Guru, who is inimical to no one. Meeting with him, our craving is stilled and Peace instantaneously dawns upon us. (Var Bilawal, M. 4) 55. Maya's sun, burning over our head, is cooled, on seeing the soothing fire of the Guru-moon. (Gond, M. 4) 56. Look upon the Guru and God as one, and accept whatever be His will. (Gond, M. 5) 57. Greet thy Perfect Guru, fruitful is whose Vision, rewarding is whose Service, who is the Inner Knower of hearts, the Purusha, the Creator, who is imbued with the (Lord's) Name, night and day. The Guru is Govind, the sustainer of the earth. And saves He His Servants and Devotees forsooth. (Gond, Ashtapadis, M. 5) 58. The Guru's Word is Nada, the Guru's Word is the Veda, for, through it, one is imbued with Lord of the Universe. In it are contained the merits of all austerities, fasting and pilgrimages. Through it, one meets with the Guru & one is emancipated by God's Grade. (Ramkali, M. 1) 59. When one meets with the True Guru, one's Path becomes wide and smooth and, in Poise, one Meets with God. (Ramkali, M. 5) 60. Know not thy Guru separte and distinct from thy God, for the True Guru is himself the Immaculate Lord. Know him not to be a mere man, and then thou, if without honor, art Blest with honor. (Ramkali, M. 5) 61. He, whose forehead the Guru strokes with his hands, why shall he, the God's servant, then grieve or care? His comings and goings (into the world of Desire) cease, (for) he's a sacrifice into the Perfect Guru. (Ramkali, M. 5) 62. The mind, when it accepts the lead f the Guru, obliterating the sense of the Other, it merges in God. (Ramkali, M. 1) 63. The Guru wears the loin-cloth of Truth, and is ever absorbed in the All-filling God, his tongue imbued with His Love. The God, who created the creation, meets with the True Guru (for) our God is pleased with his deeds. The Guru reveals to us the One God in all, and all contained in the One God. (Ramkali Dakhni, M. 1) 64. Without the True Guru's all other word is false. False is the word that is not the True Guru's, false are the utterers, false the hearers, false the reciters. (Ramkali M. 3, Anand) 65. Without the Guru, no one knows the Qunitessence, the Reality of the Real. (Ramkali, M. 1, Dakhni Onkar) 66. The Guru's Ocean is brimful with jewels, and inexhaustible therein is the pearly treasure of Truth. (Ramkali, M. 1, Dakhni Onkar) 67. Beauteous is the Guru's Word reflecting on which one attains to one's God. And one loses one's self and stilled is one's desire and the Bride attains to her spouse. (Ramkali, M. 1, Dakhni Onkar) 68. Meeting with the True Guru, one's Darkness is dispelled. And then, one's ego is stilled and into God one merges. (Ramkali, M. 1, Siddha Goshti 15) 69. Without the Guru's Grace, one comes and goes, and one's strivings bear no fruit. One's mind wobbles, (and) feeding ever on poison, is never content. One is stung by (Maya's) scorpion and dies on the path. Yea, without the Guru, one loses the merit of life. (Ramkali M. 1, Siddha Goshti) 70. When one Reflects on the Guru's Word, one is rid of one's Ignorance. And when one meets with the Guru, one attains the Door of Salvation. (Ramkali, M. 1, Siddha Goshti) 71. The True Guru is the farm of Equipoise and whosoever love it sows in it the seed of the Lord's Name. In it the Name grows and one Merges in the Name. The sed of ego, which sprouts in illusion, grows not in it. And he sows naught, nor anything else grows (in his farm) and he eats what comes from God. And the waters (of the soul) merge in the waters (of the Oversoul). And then the two separate not. Such is the wonder of the life of the God-conscious beings. See for yourselves, O ye men. (Var of Ramkali, M. 3) 72. It s by the Guru's Grace that one abandons 'I-amness', and is thus emancipated while yet alive. (Var of Ramkali, M. 3) 73. I've seen the Guru as was his repute! The separated ones he unites with God and is an intercessor at the Lord's Court. He ministers to us the Mantram of the Lord's Name and rids us of the malady of ego. (Var of Ramkali, M. 5) 74. In the Guru' s Will, the Sikhs, like the swans, gather at the Guru's pool, and they feed themselves on the pearls they find therein, but their inexhaustible treasure is exhausted not. The swan and the pool go together, for, such is the Lord's Will. Nanak: He in whose Lot it is so writ he comes to the Guru, and he is thus emancipated along with all his kinsmen, nay, the whole world. (Var of Ramkali, M. 5, Shloka, M. 5) 75. The rusted iron is transmuted into gold, if it meets with (the philosopher's stone of) the Guru's. (Maru, M. 1) 76. In the Guru's enshrined the Lord Himself, and he unites us with God. Blessed, Blessed be the Guru. The Guru is the Sea of Devotion to God, and he, who comes to him, partakes of it. The Guru, in his Mercy, opens (the Treasure of) his Mouth and lo, there is the light of God for all the God-conscious beings to see. (Maru, M. 4) 77. The Guru-Being led me on to the God-Being, and my consciusness merged in super-consciusness. 78. The egg of superstitution has burst. My mind is illumined, and the fetters of (my mind's) feet are sundsered Lo, I am emancipated by the Guru. Blessed now is my coming and going, and frying pan (of the heart) has cooled with the Guru-given elixir of the (Lord's) Name. (Maru, M. 5) 79. Without the Guru, all are enveloped by Darkness, and one is emancipated only when united with the True Guru. (Maru, M. 5) 80. The True Guru is the Boatman and the Word (the rows) to ferry one to the Yondershore, where there's neither wind nor fire, nor water nor form and where abides our True Lord dispensing the True Name which takes across. They who were led by the Guru, reached the Yonder shore, attuned to the True One. And they overcame their 'coming-and-going', their soul merged in the Oversoul. Through the Guru's Wisdom Poise wells up in one, and one Merges in Truth. (Maru, M. 1) 81. If one searches the seas, may be, one comes upon a jewel. Its lustre remains for a while and then, it is eaten up by the dust. But if one searches the sea of the Guru's Truth, one attains the inexhaustible Treasure of the Lord's Name. (Maru, M. 1) 82. The Guru is the pool of Nectar, we are the swans on its banks. It is the sea of rubies and corals, and pearls and diamonds of the Lord's Praise with which my body and mind are Imbued. (Maru, M. 1) 83. It is the True Guru through whom we attain emancipation, and one is rid of all maladies, and one is Blest with the Flavor of the Nectar-Name. The Yama gathers not the tax from such a one, whose (inner) fire is quenched and whose heart is cool and becalmed. (Maru, M. 1) 84. They who are under the sway of the Guru, their deeds are true. And they come not, nor go. Nor are they subject to the laws of death. They cling not to the branches but the roots, and within them is the zeal for Truth. (Maru, M. 1) 85. The Guru's Wisdom is the ladder to reach upon Celestial Wisdom, and it is through the jewel of Wisdom that one rids oneself of Ego. (Maru, M. 3) 86. There is the True Guru; Infinite is (His) Word; and it is through His Word that the world is emancipated. (Maru, M. 3) 87. It is through the Perfect Guru that one sees that the world is but the juggler's play, and, so one must remain Detached, through the Guru's Word, and be attuned to the True One. (Maru, M. 3) 88. It is through the Guru that one's 'within' is illumined, and one cherishes the (Lord's) Name, the object of one's life, and lo, with the jewel of Wisdom, his heart is ever illuminated, and the darkness of ignorance is dispelled. (Maru, M. 3) 89. When one Sees the Guru, all that one does, is holy, and one cherishes the Lord's Name in the heart. For, the (Guru's) Word pervades the whole world, and through this Word one attains to the (Lord's) Name. (Maru, M. 3) 90. This world is enveloped by the sense of attachment, and the unwise egocentric gropes in utter Darkness and out-running after strife one wastes one's life and suffers sorrow without the (Lord's) Name. (Maru, M. 3) 91. Through the True Guru drips the (Lord's) Nectar (into one's mind), and lo, (the Lord) becomes Manifest the Tenth Door. There rings the Unstruck Melody of the Word, and one merges in Equipoise all too spontaneously. (Maru Solhas, M. 4) 92. The Guru is the support, the Mainstay of the earth. The Guru is ever Beneficent and ever-forgiving. The Guru is the Shastras, the Smritis, the six kinds of works, the holy place of pilgrimage. Contemplating the Guru, one is rid of all one's sins and the mind becomes stainless, and we are rid of our ego. (Maru M 5, Solhas) 93. The Guru shows the God to be everywhere. (Maru M. 5, Solhas) 94. The True Guru is True Purusha, the God of gods, meeting with whom one is Ferried across. O friend, if you search for the elysian tree, or want that thy 'court' be embellished with the Kamadhenu, the wishfulfilling Cow, then serve the Perfect Guru and practise the Bliss-giving Name, that you are satiated and content. Through the Guru's Word are silenced the five passions. Through the Lord's Fear, one becomes immaculate. And, when one meets with the Perfect Guru, the philosopher's stone, his touch revels our God unto us. (Maru, M. 5) 95. The True Guru is the Transcendent God, highest of the high, contemplating whom one's mind is cooled. (Maru, M. 5) 96. The Guru is God, the Support of th earth, and the Creator too. He is the ever-forgiving Lord. (Maru, M. 5) 97. Immaculate and Pure is the Guru's Word, for, through it, one suck sin the Lord's Essence. He, who tastes the taste of God, he tastes no other taste. And he is comforted and satiated with the Lord's Essence. And he craves and hungers no more. (Pauri 12, Var of Maru, M. 3) 98. It is through the Guru's Word that one practises contemplation, austerity, and self-control within. And one Dwells over on the Lord's Name, and is thus rid of Ego and Ignorance. Our within is filled with the (Lord's) Nectar, but only when it is tasted that one knows. For, whosoever tastes it, becomes fear-free, and is satiated with its Essence. (Pauri 12, Var of Maru M. 3) 99. Man puts up a tenement of straw, and then lights fire in it. Even then man may be saved, if by good destiny, his Master saves him. (Dakhne M. 5, var of Rag Maru M. 5) 100. The Guru is the philosopher's stone. His Touch has transmuted my iron into gold. Now my light is merged in God's Light, and the fortress of my body looks beauteous and sweet. (Tukhari Chhant, M. 4) 101. He, whose forehead the hand of the Guru strokes, in his heart are enshrined Thy virtues, O God. (Tukhari, M. 4) 102. If one bathes in the pool of the Guru's Nectar of Wisdom, one is purged of all one's sins, all one's impurities. (Rag Bhairo M. 4 Chaupadas) 103. My Guru is all-powerful, the Creator and the Cause, my vital, my life-breath, the bliss-giving God, the Presence, the King, the Destroyer of all fears, seeing whose Vision one is rid of all one's sorrows. (Bilawal, M. 5) 104. The Word is the Guru: he who assembles its melody in his consciousness is the disciple. (Ramkali, M. 1, Siddha Goshti) 105. I searched the ocean of my body and in there I had a wondrous experience. For, lo, theein I saw no separateness between the Guru and God and the one was the other. (Asa, M. 4) 106. The God is merged in the Guru who dissiminates His Word. (Malhar, M. 1) 107. Beneficent is the Guru, and All-Powerful, pervading each and eveything. The Guru is the Transcendent God, who makes the drowning ones swim across. (Sri Rag, M. 5) 108. The Guru, whose very sight is fulfilling, is inscribed on my forehead. And wherever I see, I see Him accompanying me. (Devghandari, M. 5) 109. My beloved Guru is ever with me and He gets me released wherever it be. (Vadhans, M. 4) 110. The True Guru has made me see the world, the underworld and the sky through His Grace. That Lord of the Universe who is, and will ever be, and is cast not into the womb, Him I see within my heart. (Sorath, M. 1) 111. It is only when the True Guru is merciful that one sees Him, and wandering through a myriad births, one hears His Word. (Asa, M. 1) 112. The mother is pleased if her son be well-fed. The fish is pleased when it bathes in water. The True Guru is pleased if one feeds one who walks on his path. (Gauri, M. 4) 113. As the mother brings forth and then sustains her child and keeps him ever in the eye and feeds and fondles him wherever he be, thus doth the True Guru love and sustain one who loves him. (Gauri, M. 5) 114. The True Guru is the boat who ferries us across and the ferry-man is the Word. This is so even where there is neither water, nor fire, nor air, nor form. (Maru, M. 1) 115. I would accept Him as the Guru who imbibes in me the eternal verities, and makes me utter the unutterable, and attunes me to the Word. (Dhanasri, M. 1) 116. He's taxed not, nor punished, whom the Guru blesses with the stamp of His approval. (Asa, M. 5) 117. Such is the Will of the Eternal Master that without the True Guru, thy God comes not into thy mind. (Bihagra, M. 3, Var) 118. Devotion to the Guru is the Guru's service, but rare's the one who attains unto it. (Sri Rag, M. 3) 119. One ought not repair to the one who calls himself a Guru and then begs from door to door. He who toils for his livelihood and then shares it with the others alone knows the Right Way. (Sarang, M. 4, Var) 120. Kabir: The Brahmin may be the guru f the whole world, but those devoted to God accept him not. For he is involved in the mere words of the four vedas and is wasted away by discursiveness. (Kabir, Shlokas) 121. They in whose heart is guile and in appearance pass for a saint, their craving leaves them not and they quit the world regretfully in the end. (Gujri, M. 3) 122. The earth is turned Guruwards, so is water, so is air, so also the fire that works many wonders. (Majh, M. 3) 123. He who turns his back upon the Guru, they are bound to themselves, and so they suffer, and they meet not with the Real and are born only to wither away, time after time. (Gauri, M. 3) 124. They who turn their back on the Guru, they are bound to themselves, and so they suffer, and they meet not with the Real and are born only to wither away, time after time. (Srath, M. 3) 125. He whose home is within us, He has locked it too and the key He leaves with the Guru. Howsoever one efforts, one finds Him not except by repairing to the Guru's refuge. (Gauri, M. 5) 126. Without the True Guru, not one is emancipated. (Bhairo, M. 3) 127. He who accepts not the True Guru the Primal Person, nor loves the Word, all his rituals avail him not, nor bathing at the pilgrim-stations, nor charities and he's torn by Duality. (Sri Rag, M. 3) 128. Kabir: cursed be the mother of the Guru who divests thee not of thy Doubt. (Kabir, Shlokas) 129. Without the Guru, Devotion nor Love for God wells up within us, nor are we ushered into the society of the Saints. Without the Guru, one is Blind, and is involved n Strife. Through the Guru is the mind purged, through the (Guru's) Word is one's mind cleansed. It is by meeting with the Guru that one conquers one's self. And, one ever revels in the Yoga of God's Devotion. Associating with the Guru-saint, one is rid of all of God's Devotion. Associating with the Guru-saint, one is rid of all one's maladies. Says Nanak : "Thiswise (through the Guru) is one Blest with the Yoga of Equipoise." (Basant, M. 1, 6) 130. As the wate-diviner smells water hid in the womb of the earth, so do we find the Thing, yea, the (Lord's) Name, through the Guru. (Basant Hindol, M. 4) 131. Meeting with the Guru, one's intellect becomes sublime. And the mind becomes immaculate, and one is rid of one's Ego. (Basant, M. 1) 132. The snake-like desires bite with their poisonous sting, and it is the Guru who ministers the antidote of his Word. The scorpion of Maya touches not one who is rid of the poison (of ego), and is attuned (to God). (Kanra, 4) 133. As the fire is locked in the wood, but it is struck only by one who knows the way, so, through the Guru's Wisdom, does one find the qunitessence of the Lord's Light which pervades all. (Kalyan, M. 4) 134. Kabir: (the Guru is) the Beneficent Tree, whose Fruit is compassion, and who looks upon all as his own. O Tree, be thou ever in Fruit that the birds, gathering in its essence, fly out (to make its attributes known to all). (Shloka Kabir 230) 135. If the Guru be in Mercy, one Meets with God. If the Guru be in Mercy, one is Ferried across. If the Guru be in Mercy, one is ushered into the God's Heaven. If the Guru be in Mercy, one dies in life. True, True, ever True is the Guru, and illusory and false is one's Devotion to another. (Bhairo Namdevji, 11) 136. The True Guru is one who unites one with all. (Sri Rag, M. 1) 137. Sacrifice am I to the True Guru who's made manifest to me the unmanifest Name. (Jaitsri, M. 4) 138. The Guru-God is, and will forever be. (Gond, M. 5) ======================================================== Heaven & Hell 1. One may have vast riches, culture, glory, pious routine (of life) And love of the parents, sons, broth4rs, friends, And men in arms salute him sirring him meekly: But if he remembers not the Lord in the heart, he suffers in the deeps of Hell. (Sri Rag M. 5) 2. (But) he, who goes the way of Goodness and Continence is hurt not and cease his comings-and-goings. Neither Death, nor Maya's snare is for him; for he swims across (the sea of Fear) with love and devotion. He goes with honor, is merged in the Great Peace, and all his Woes depart. (Sri Rag M. 1) 3. He, who dwells within and without on the Lord's Name with Love And receives Instruction from the Perfect Guru and abides with the holy, is saved from hell. Hell is not for him Whose body and mind are permeated through with the Lord's Name. (Gauri Bavan Akhri, M. 5) 4. He, who sings (with love) the Praise of the Lord for an instant, Mounts to all the heavens, and is delivered and released. (Ashtapadi Gauri Sukhmani, M. 5) 5. When He Himself Created the world of form, And the world did function within the three Modes, Then became current the terms Virtue and Sink, And some craved for heaven, others worked for hell. (Gauri Sukhmani, M. 5) 6. They, who are bound down by the three Modes gather Poison as the fruit thereof; they are now good, now bad. They shuttle between heaven and hell and death ever hangs over their heads. 7. They are attacked by the afflictions of the mind, body and soul; their Pain leaves them not. They realise not the glory of their All-perfect, Transcendent Lord, And are drowned in the Sea of Doubt and attachment and abide they in the deeps of Hell. Says Nanak: "Have Mercy on me, Lord, and save me, for I rest my Hope on Thee alone." (Ibid) 8. He who contemplates not the Lord and is enticed away by evil and desire, And forsakes the (Lord's) Name, lands now in heaven, now hell. (Thitti Gauri M. 5) 9. The world is afflicted by the three Modes, And so it comes and goes and falls into Hell. (Thitti Gauri M. 5) 10. He, who slanders the aperfect and True Guru, him the Creator Lord destroys. And to him opportunity comes not again, and he eats what he has sown. He's thrown into the deeps of hell, his face is blackened and he's driven like a thief. (But), if he then seeks again the refuge of the True Guru, he's saved if he dwells on the Lord's Name. Such, Nanak, is the Lord's Will: and I utter only what my God Wills me to utter. (Shloka M. 4, Var of Gauri, M. 4) 11. One wanders about, night and day, stung by hunger for food. How can he be saved from Hell, who keeps not the Prophet in the mind. (Var of Gauri M. 5) 12. Says Kabir: "To whom shall I say this, O men, that the society of the Saints itself is the Lord's Heaven" ? (Gauri Kabirji) 13. This he-buffalow is intoxicated (with Ego) and is disciplined by nothing; He tries to overwhelm others and so falls in Hell. (Gauri Kabirji along with M. 5) 14. Seek not the abode of heaven, nor fear the deeps of hell, For, that which has to happen must happen, so build no hopes in the mind. Utter thou the Lord's Praise, For, from Him one gathers the Treasures of Eternal Bliss. (Gauri Poorbi) 15. He who seeks the Sight of the Lord at His Gate: Of what account to him, then, is heaven or Deliverance? 16. Even if one instructs the Egocentric, he goes astray, For, no one is Emancipated without the Lord's Name, and, dying, one falls into Hell. (Asa, M. 1) 17. Having abandoned oneself to the self, one revels and, then becoming ashes, his Soul departs. High in riches, the man of the world at last is marched off, his neck chained (by Evil). But in the Yond only the virtuous deeds ar read. Yea, this is how his Account is reckoned. He now Wails, but no one cares; and getting Thrashed, he finds no Refuge. Lo, the Blind of mind thus wasted his life away.(3) (Asa, M. 1, Var with Shlokas of M. 1) 18. The clay is the same though manifested as many, and in all is the One Lord alone. Says Kabir: "(So seeing), I've given up the thought of yur 'heaven', and reconciled myself to my own hell." (Asa Sri Kabirji) 19. His body and Mind are filled with the Perfect Master, and he Sees not another in the universe, And, he is cast not into Hell, Nanak, whom the Lord owns as his Own. 20. But he who having Faith in the Guru is Attuned to the Lord, he gather immense Bliss. (But), he who forsakes his Guru and his God, he is cast into Hell. (Sorath M 5) 21. Heaven is where abide the Lord's Saints: And, where the Lord's Lotus-Feet one enshrines in the Mind. Thy Greed will die and thy Desire will be quenched, And thou wilt seek, O Devotee, the Refuge of thy Transcendent God. (Suhi M. 3) 22 Emancipation, the joys of the world and the Way of detachedness, all are through Thy-given Service. And, Heaven is where one praises Thee. But, Thou alone bringest Faith to the man. 23. What is Heaven, O what is Hell for me, for, I, the Lord's Saint, have rejected both out of hand. And, I lean on no one (but God), for, such is the Guru's Grace upon me. (The Word of the Bhaktas: Kabirji) 24. Priceless is He, our Lord, the God, Forsaking whom one is cast into the Hell, Where there is neither mother nor wife, nor friend nor kinsman to succour him. (Maru M. 5) 25. Hark ho, the sinners are wasted away forsooth: And Izrael, the Angel of Death, seizes and destroys them all. And lo, they're cast into Hell by the Creator-Lord, and they are asked to render the account by the Lord of Justice. (Maru M. 5) 26. Says Kabir, Thy Slave, "I've entered into Thy Refuge, O Allah, And if Thou Keepest me near Thee, that indeed is Heaven for me." Everyone says: "I am going to the Heaven, But I know not where their Heaven is." They, who know not even the Mystey of their Self, Dilate upon the Mystery of the Heaven through mere words. So long as the mind craves for the Heaven, So long does one Abide not at the Lord's Feet. (The Heaven is) not a fortress, surrounded by a dyke and plastered with mud: Yea, I know not what is structure is like. Says Kabir: "What else can I say now but this, That where the Saints are, that, indeed, is Heaven." (Kabir) 27. O mother, I be not if I Contemplate any but my God. Forsaking Him, the Mainstay of my Soul, I am attached to Illusion. He who forsakes the Lord's Name, and treads another path, falls into Hell. He is punished in a myriad subtle ways, and wanders he from womb to womb. (Sarang M. 5) 28. I have Widowed my ten women, my ten sense-organs, For the Guru has warned that the Fire of the selse-pleasures emits poisonous smoke, And he, who meets with them, lands in Hell, So I am Attuned to God, being Saved by the Guru. (Kabir) 29. Kabir has risen above heaven and hell by the Grace of God. And now he lives Intoxicated with the Lord's Lotus-Feet in the heart. (Kabir) ======================================================== Hindu Muslim 1. (A Muslim) dwells on the Prophet's way; But, without Wisdom, how shall he know the end? Let thy bowings be of Faith and Knowledge of mind thy object of (study) And, then thou See-est the Presence of thy Lord where soever thou See-est. (Shloka, M. 1) 2. Thou sayest thy prayers five times, giving them five names. Let Truth be thy first, Honest living the second; and the good of all, thy third; Let the fourth prayer be the honest mind and the fifth the Praise of the Lord; Let the fourth prayer be the honest mind and the fifth the Praise of the Lord. Say thou, pray, the Prayer of Deeds, and be thou thus a (True) Muslim; Any other prayer is false and, false is their value. (Majh Var, M. 1) 3. Hard it is to call oneself a Muslim; If one has these (Attributes) then alone is he one: first, let the faith in Allah seem sweet to him. And then with this as scraper, let him scrub his inside clean of Ego. And, with faith in the leader of his faith, let him break the Illusion of life and death. And submit to the Will of Allah, and, Believing in his Eternal Creator, he should lose his self. And, Nanak, if he is merciful to all creatures, truly he is acclaimed as a (true) Muslim. (Ibid) 4. He, to whom the two ways are revealed as one, is Blessed; (But) he, who believes not (in it), burns in his own inner fire. (Ibid) 5. Wherefrom have the Hindus come? Wherefrom the Muslims? Who is it that created the (two) paths? O, man of evil intent, reflect on this in yur mind; Who, pray, is the Creator of heaven and hell? O Qazi, which is the book that you've read, For, they who read and reflect like you are wasted away. As they know not the essence. Circumcision is made for love of the woman, so I shall not be convinced (of its use). For, if the Lord so Wills that I be born a Muslim, I shall be circumcised by God Himself. If circumcision alone makes one a Muslim, what is to be done to a woman? For, she is our other half, and she leaves us not, so why not remain a Hindu? Give up your book and dwell on the Lord, and oppress not life. Kabir has taken to his only Lord, but the Muslims (like you) are frustrated by their fruitless strife. (Asa Kabir) 6. The Hindu is blind; the Muslim is one-eyed, The wise, all-seeing, is (only) the one Wise in God. The Hindu worships at the temple, the Muslim at the mosque, But Namdeva worships the God, who has no temple, and no mosque, to call His own. (Rag Gond Bilawal, Namdev) 7. Some call Thee Ram, others Khuda. Some Serve Thee as Gosain, other as Allah. (1) But, O Beneficent Lord, Thou art the only Doer and the Cause. So Bless me Thou with Thy Mercy, O Compassionate One. (1-Pause) Some go to the (Hindu) holy places, others go to perform Hajj, Some offer Thee oblations, others bow down before Thee. Some read the Vedas, others the semitic Texts, Some are robed in white, others in blue. Some are called Turks, others are termed Hindus, Some seek the (Hindu) Heaven, others the (Muslim) Paradise. (4) Says Nanak: "He, who realises the Will of the Lord. He (alone) knows the Mystery of the One, All-powerful God." (Ramkali M. 5) 8. Now that the turn of the Sheikhs has come, the Primal Lord is called Allah; And the (Hindu) gods and temples have been taxed; such is now the way! The ablution pot, the prayer-mat, the call to prayer, have all assumed the Muslim garb: even God is now robed in blue. And men have changed their tongue and the Muslim way of greetings prevails. O King, the Master of the earth, if Thou canst do all this, what power have I (to challenge Thee) ? For, the four corners (of the earth) greet Thee, and every home rings with Thy Praise. (Basant, M. 1) 9. If thy God lives only in the mosque, to whom else belongs the rest of the world? The Hindu finds the God's All-pervading Essence in the image; so both Know not the quintessence. O Allah, O Ram, I live by Thy Name, O Master, be Thou Merciful to me? The Hndus see their God in the south, the Muslims in the west; But search thy God only in the heart, for, thy heart is the Seat of God. The Brahmin fasts (yearly) for twenty four days, once every Ekadasi, the Qazi in the month of Ramzan; Lo, they keep out God for eleven parts, and find the treasure of Bliss only in a single month ! Why bathe in Orissa, why bow low in the mosque? If one has Guile in the heart, then, what use is one's going out for a Hajj, or saying the prayers five times in a day ? (4) O God, all men and women that one sees are but thy Manifestations, And I am thy child, and all Gurus and all Prophets are mine. Says Kabir, "Hear ye men and women, seek only the refuge of the One God. And utter only the Lord's Name that ye are ferried across." (Kabir) 10. O Mullah, say thou, if this is the justice of thy God; Nay, nay, only thou art rid not of the complex of the mind. Thou seizest life and killest the 'dust' of its body and callest it pure food: But, the undying, pure Soul, Mergeth in God: then dost partake of the pure, or the impure part of it? What use is it to purify thyself through ablutions, And to bow down to thy God in the mosque. When thy heart is impure; and while thou sayest the five prayers, these avail, thee not, nay, not even thy pilgrimage to the Kaaba. Thou art Impure from within, and knowest not the mystery of the Pure, Immaculate God. Says Kabir "Thiswise thou hast missed entry into thy Lord's heaven, for, thy mind is pleased with Hell." (Prabhati Kabir) 11. O Mullah, why standest thou on a minaret; thy God is not deaf; Pray, See thou Him within, for whose sake thou criest out thy prayers so loud ! Why, O Sheikh, goest thou to the Kaaba, without patience in the heart: For, he, who has not a whole heart, how would he attain to his God? (Shlokas of Kabir) 12. I was going as a pilgrim to the Kaaba, and on the way I met my God unawares, And he quarelled with me saying: who told you I was (only) there? 13. I went time and again to the Kaaba to become a Haaji, But tell me, O God, what's wrong with me that Thou Spoke not to me? (Shloka of Kabir) Guru III, Sri Rag 4. I have cleansed my body from outside, But my mind is full of passions. Ravidasji, Gauri Rag 5. The hypocrite keeps fast; He will neither attain God nor be honoured. Kabirji, Gond Rag 6. By wandering about in a Yogi's garb, One cannot get salvation. Guru III, Basant Rag 7. His heart is polluted, And he shows himself to be pure; He has lost the game of his life. Guru III, RamkaliRag 8. His mind is full of deceit. And he calls himself a saint, His desires are not fulfilled, And he meets his end in shame. Guru III, Gajri Rag 9. Says Nanak: Those who are pure from inside live with the Guru for ever. Guru III, Ramkali Rag 10. The heart is full of spite, Yet he talks sweetly, He meets his end in misery Guru V, Gauri Rag 11. By mere fasting, One cannot attain God. Kabirji, Gond Rag 12. A yogi is recognized neither by his clothes, Nor by his dirty garb. Guru III, Shlokas 13. Inwardly our hearts are dark but outwardly we appear bright; We pretend to copy those who wait on the Lord at His gate, And are absorbed in the Lord, enjoying the utmost bliss. Guru I, Sri Rag 14. With sandal paste on the forehead, And beads in the hand, They have disguised their real self, Thinking the Lord a toy. Kabirji, Bhairo Rag 15. The hypocrite closes his eyes and nose to deceive the people; He closes his eyes with his fingers saying; I see the three worlds; But he knows not what passes just behind him Guru I, Dhansri Rag 16. Those who are lost in greed and passions, Cannot cheat the Master, They make a show of their piety, But their minds are intoxicated with the wine of Maya; 17. They have followed the devil, And have to pass through many births, They suffer according to their actions. Guru V, Gauri Rag 18. He cannot be attained by mere talk; Through the grace of the Guru, He resides in the heart. Guru I, Asa Rag 19. A hypocrite shall never attain, The Supreme God. GuruIII, Shlokas 20. If your heart is crooked what is then the use Of your going on a pilgrimage to Kaaba or saying the Nimaz? Kabirji, Prabhati Rag 21. Those who make a show of Nimaz, Do not hesitate to devour men; Those who wear sacred thread, Do not hesitate to use the dagger. Guru I, Shlokas 22. Small indeed is the merit of making Pilgrimages, penances, compassion and alms-giving, If one has not been within oneself, And has not bathed in the ambrosial river within; If one has not felt holy inspiration within, If the seed of nam is not put in the soil of heart, And if love has not yet sprung. Guru I, Japji 23. There is deceit in his heart, And outwardly he prays; What is the use of his going on a pilgrimage to Kaaba? Kabirji, Prabhati Rag 24. The falsehood and deceit cannot remain con cealed for long, The false appearance vanishes. Guru IV, Gauri Rag 25. He changes many garbs and wanders, But there is deceit in the heart; He does not reach the palace of God, After death he becomes a person full of filth. Guru I, MajhRag 26. Those who wear dhotis of three and a half yards length, Those who wear threefold sacred thread, Those who wear rosaries round their necks, And carry shining pails in their hands, Are not the saints of God; They are the cheats of Benaras. Kabirji, Asa Rag 28. He recites the holy Mantras, But tells lies; That is the condition of this Guru-less person. Guru V, Maru Rag 29. The Qazi sits for administering justice; He tells the beads of rosary, And makes a show of the Name of God, He accepts bribes and harms the right cause. Guru I, Ramkali Rag 30. The disciple turns to the Guru for food, For the love of food, he comes to dwell with the Guru. Guru I, Asa Rag 31. He studies Vedas but quarrels, He doth not remember God and hath no respect. Guru III, Sorath Rag 32. There is a mark on the forehead, And a rosary in the hand, This is the garb; People have considered God as a toy. Kabirji, Maru Rag 33. O heretic, do not be hypocritical, Always remember the Name of the Lord. Namdevji Ramkali Rag 34. We are good at talk, But vicious in our deeds, Our minds are black from within, Though they appear white from withou; We mimic the ways of those, Who serve at the Lord's door. Guru I, Shlokas 35. Man doeth evil deeds and pretends to be pure, In the Lord's Court, he is bound down like a thief. Guru V, Gauri Rag ======================================================== Idol Worship 1. The stone which man calls God, Takes him and drowns him along with it; O sinful and disloyal creature, understand you not That a boat of stone cannot carry you ashore? Nanak has found that Lord, through the Guru, Who feeds all His creation on sea and on land. (Guru V, Suhi Rag) 2. He who thinks that the stone is God, Worships in vain; He who prostrates before stones, Labours to no purpose. (Guru V, Bhairo Rag) 3. They worship inanimate objects and bow before graves: 4. Their all exertions will go in vain. (Guru IV, Malhar Rag) 5. Those who have forsaken God, And have attached themselves to idols, Shall go to hell. (Guru V, Jaitsri Rag) 6. The truth is this: God lives amongst His people, And is not to be found in stones. (Kabirji, Tilang Rag) 7. They worship one stone, While the other stones they trample under their feet; If the former is God, then the latter must also be the same. So says Namdev: I worship God alone. (Namdevji, Gauri Rag) 8. Neither the stone can speak, Nor it is capable of giving anything; All your worship and actions are fruitless. (Guru V, Bhairo Rag) 9. Kabir, people worship stones and call them God; He who has any faith in them, will be lost in midstream. (Kabirji, Shlokas) 10. The Gods and goddesses are worshipped, O brother! What ought we beg and what can they give? The stone bathed in water, O brother, Sinks down in it. (Guru I, Sorath Rag) 11. The stone which he calls Lord, Drowns him with itself. (Guru V, Suhi Rag) 12. I shall not worship idols or say Namez, I shall lay my heart at the feet Of the One Supreme Being. (Guru V, Bhairo Rag) 13. He takes a bath, And worships the stone; Without the love of God, He is full of dirt. (Guru I, Ramkali Rag) ======================================================== Ill-Will 1. If you do not think evil of others. My friend, no one will think evil of you. GURU V, ASA RAG 2. Do not harbour ill-will for any person, For the Lord resides in all. GURU V, GAURI RAG 3. Brother, do not think evil of other persons, Thus you will remain happy for ever. GURU V,

Charity 1. He who earns by his own exertions, And gives something out of his earnings in charity, Nanak, has found the way to the Lord. GURU I, SARANG RAG ======================================================== Contentment 1. Sheikh, without contentment, goes for Haj to Kaaba, Kabir, in whose heart there is no contentment, How can he attain God? KABIRJI, SHALOKAS 2. Do not trouble anybody,Only then you will be honoured in His Court. GURU V, GAURI RAG 3. God has blessed man with many things, yet he is discontented, He is blind and there is no end to his desires, GURU IV, GAURI RAG 4. Without contentment, No one can get true tranquility of mind. GURU V, GAURI RAG 5. One should be contented, speak the truth, And practice charity. GURU V, SRI RAG 6. There can be no satisfaction, Without contentment. GURU V, GAURI RAG 7. Be content with eating bare dry bread and drinking cold water; Do not feel perturbed while seeing the buttered bread of others. FARIDJI, SHALOKAS 8. Faith and contentment are the food of angelic beings, Yea, they alone will see the vision of the Perfect,There is no place for the idle talkers. GURU I, SHALOKAS 9. One seeketh pleasure and getteth pain. Why should then I hanker after pleasure which is vain? KABIRJI, GAURI RAG g ======================================================== Creation 1. What is the time, season, day, month, of creation? Knows None. Not the Pundits, even if it be in the text of a Puran; Nor the Qazi does who interprets the Quran. Nor Yogi knows the date, season, month, but the One Who Created the Universe, Knoweth alone. (Jap M. 1) 2. Through the Word is the Creation and the dissolution (of the Universe). Through the Word is the Evolution of Creation again. (Majh M. 3) 3. Nanak: He who Creates all, them sustains He too. He whose wonder is this all, also Cares for it. (Shlokas of Asa, M. 1) ======================================================== Cruelty 1. Those who torment the poor, Are in turn tormented by the Lord. Guru V, Gauri Rag ======================================================== Deeds 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners,on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Destiny 1. They who were so destined, they met the True Guru. (Sri Rag, M. 3) 2. They in whose Destiny it was so writ, they, the Godwards, alone were attached to Him. (Sri Rag, M. 3) 3. When thy Destiny awakens, thou meetest with the True Guru. (Sri Rag, M. 3) 4. If it be one's Destiny, the Lord's Name comes into one's mind and one attains to the Lord through the Word. (Sri Rag, M. 3) 5. I meditate in the mind on the Name of God who has writ on my forehead this great, good Destiny. (Sri Rag, Var Pauri, M. 4) 6. The Unknowable Lord's pen inscribes the Destinies of all beings on their foreheads. (Gauri Bavan Akhri, M. 5) 7. A man becomes a prisoner of himself and lo, he blames others for his bondage. (Gauri Bavan Akhri, M. 5) 8. He who considers nothing as his own and leans only on the one God and dwells on the Infinite Being, night and day, and makes his mind as dust and realizes the Lord's Will attains peace and receives what is writen his Destiny. (Ibid) 9. He the Lord is the Creator and the Cause and no one can erase His Writ. He does all but once and not again, for He the Creator commits not an error. (Ibid) 10. The oilman's press, the spinning wheel, the grinding stone, the potter's wheel, the spinning tops, the churning sticks, the threshers, the endless whirlwinds in the deserts, the trailing birds spanning vistas breathlessly, and men moving round and round on a spindle, yea, thee is no end to the things that dance. As is the Lord's Writ, so do we all dance. (Ibid: M. 1) 11. If it be so writ for me by God, I receive the Dust of the Saint's Feet. (Ibid) 12. That what one practises each day becomes his lot. He from whom thou hidest (thy shame), He Seeth all within thee. (Asa, M. 5) 13. Prays Nanak: 'We receive only what is in the Writ of our past." (Dhanasri, M. 1) 14. Thou reapest only what thou sowest: such is the field of Karma. (Jaitsri, M. 5 Pauri) 15. They alone contemplated the Lord in whose lot it was so writ. (Suhi, M. 4) 16. Let's contemplate ever our transcendent Lord. But one attains to Him only if it is so writ by God. (Suhi, M. 5) 17. All but seek to see the Lord's Vision, but, it is by perfect Destiny that one attains to it. (Suhi, M. 5) 18. True it is that we reap ever but what we sow, so why blame another when our Karma leads us astray? (Suhi, M. 5) 19. Even if one wanders about in all the four directions, without Destiny, the Lord's Name is attained not. (Suhi, M. 1) 20. The men of Destiny search their (inner) home and attain to the Treasure of the Lord's Name. The Perfect Guru makes them see; and so they realize their All-pervading Lord. (Suhi, M. 3) 21. They, in whose Lot it was so Writ by God, them the Guru met, and their fear of birth and death hastened away. And they lost the sense of the Other and were attuned to the Lord. (Rag Suhi Chhant, M. 3) 22. He alone is dyed in the Lord's Red, whose Fortune is high. His Soul then is soiled not, nor stained. And he attains to his Bliss-giving Lord, all-too- spontaneously. And through poise, the Lord sinks in his soul, and then he can leave Him not. (Bilawal, M. 5) 23. One is emancipated only if the Lord Wills it so, and one is attuned to the Guru's Word, and cherishes Devotion to God. (Bilawal M. 1 Thiti) 24. He, in whose Destiny it is so writ, in his mind Abides in the One God. (Bilawal, M. 3) 25. He, whom the Lord seeks to save, him He saves, owning him as His very own. Him burns not the fire of the mother's womb, nor do lust, wrath, greed and attachment him affect. (Gond, M. 5) 26. If one's destiny be great, one contemplates the Lord's Name. And, so doing one attains Bliss, and, through the Name, merges in the name. (Ramkali, M. 4) 27. Without (true) Destiny, myriads wander about aimlessly and they're born to die again and over again, and so ceases not their Round, and loving the (maya's) poison, they gather poison, and enter not into God's Peace. (Maru, M. 3) 28. That what the Creator-Lord does, that alone comes to pass, and even if one tries a hundred tricks, one attains only what is Writ by God. Without Destiny, one attains nothing even if one roams the whole world. (Suhi, M. 5) 29. Nectar-sweet, O my beloved God, are Thy Words. O Thou Beauteous Enticer of my heart. O Thou, who art in the midst of all and yet keepest detached, I seek no dominion for myself nor deliverance either, for I crave for nothing but the love of Thy Lotus-Feet. Thou art Brahma, Shiva, Indra, the ascetic, the seer. In Thy Presence alone are they all contained. I Thy meek slave, O Master, seek Thy Door and cling, in utter humility, to the Refuge of Thy Saints. (Devghandhari, M ) ======================================================== Devotion 1. Through Devotion, the devotee attains glory. And, imbued with Truth, he merges in the peace of Poise. (Dhanasri M. 3, 4) 2. Without contemplation of the Lord, the life is ever on fire, even though one lives long like a serpent, and even if he has dominions over the nine divisions of the earth. In the end, he leaves the game. (Todi, M. 5) 3. When the boat is full of holes, how can one stop the waters from rushing in? So, contemplate thou the One whose boat it is, and by whom the sinners are also ferried across along with the pious. (Todi, M. 5) 4. O Mother, I am in love with my Lord. This for me is the way of works, this the righteous duty, this the meditation. The Lord's Name is for me the pure conduct. This for me is the life-breath, the life's treasure that I see the presence of my Lord all over. On the highway, at the river bank, this alone is my sustenance, that my mind keeps ever the companionship of my Lord. (Todi M. 5) 5. They who sing Thy Praises, O Creator Lord, they die not ever, nor grieve. (Todi M. 5) 6. Singing the Praise of the eternal, indestructible Lord, the stubborn intoxication of lust and wrath cools off. (Todi, M. 5) 7. Contemplating the Lord, one gathers wisdom, all the treasures, all psychic-powers all peace. (Rag Bairari, M. 4) 8. Without the Lord's every other love is false, for it forsakes one in a moment. (Bairari M. 4) 9. My Lord is my friend, kinsman, brother and son. Wheresoever I see, I see Him keep my company ever. The Lord's Name is my caste, my honor, my riches, and my happiness and poise and bliss and peace. The contemplation of the Lord is my coat-of-mail. For, even myriads of weapons can pierce it not. The Lord's Feet are my refuge and my fortress, which neither the thorn of Death pierceth nor the Yama overwhelms me. (Suhi, M. 5) 10. If the skies out with a thunder-storm, I'll still go to see my Guru. Even if the stormy sea be in the way, I, his seeker, will cross it to go to his shore. As the man dies without water, so does the seeker without the Guru. As the earth looks beauteous when it rains, so does the seeker bloom on meeting with the Guru. I seek to be the slave of thy slaves, O Guru, and call on thee in the mood of prayer. (Rag Suhi, M. 4, Ashtapadis) 11. As the fish lives not without water, do what one may, so the Lord's Saint lives not without the Lord. Without the Lord's Name dies he. (Rag Suhi, M. 4, Ashtapadis) 12. The Lord protects the honor of His Devotees, age after age. A Devotee is he who is turned Godwards, age after age. A Devotee is he who s turned Godwards and through the Word, dispels his ego. Dispels he his ego through the Word and is pleasing to the Lord whose Word is True. He is dedicated truly ever to the Lord. True and pure is the way of the Devotee for he loves the True Name. (Rag Suhi, M. 3) 13. Bathing in the dust of the Lord's Feet, one contemplates the Lord and comes not again into the world of form. And, dedicated to the Guru's Feet, dispelled are one's fears and doubts, and one gathers the fruit of one's heart desire. (Suhi, M. 5) 14. They who love not, know not the taste of God. For, if one is a guest in an empty house, he shall return as empty as he went in. (Shloka, Var of Rag Suhi M. 3) 15. I'll serve Thy devotee, O Lord, and wipe his feet with my hair; I'll surrender my head to him to hear from him Thy glorious Praise. (Bilawal, M. 5) 16. As one dips a stone in water, but the water enters not its core, so is the man without Devotion. (Bilawal, M. 9) 17. O God, there is naught else but Thee. So my mind loves Thee as the Chakori loves the moon, as the fish loves the water, and the bumblebee the lotus. As the Chakvi bird craves for the sun, so I do crave for Thy Vision. As the young bride has her life in her spouse, as the greedy person loves naught but his riches, as the water and the milk are to each other attached, and the hungry one loves nothing better than food, as the mother cherishes her son, so I do contemplate Thee ever, O God ! (Bilawal, M. 5) 18. The Lord is near to his Devotees; the Devotee is near to His God and enshrines Him in his heart. ays Nanak: "The Lord is our Father and Mother and sustains us He like His hildren." (Ramkali, M. 4) 19. They who are rooted in God are ever in Bliss, but they who are attached to the ranches waste their lives in vain. (Maru, M. 3) 20. He, who, like a bumble-bee, is Detached and sees the God of the earth within All, his (mind-diamond is pierced through with the Diamond of the Name), and his throat spontaneously sings the Lord's Praise. (Shloka M. 1, Var of Maru M. 3) 21. I've spread out my couch for Thee, O my Spouse, and decked myself to receive Thee. Now, I can suffer not even the distance of a garland between Thee and me. (Shloka M. 5, Var of Maru M. 3) 22. Wherever one utters or hears the Name of my love, thither let me repair and blossom forth, Seeing His Presence. (Shloka, Var of Maru M. 3) 23. If the earth be covered with the blue sheet of water, and the winds be fresh and cool, and my couch be of gold, studded with rubies and diamonds, and I be decked in the bridal trousseau, without my spouse, all would be searingly hot for me. (Shloka M. 5) 24. He, who repairs to Thy Feet, attains gladness; for, even an iota of our devotion is rewarded by Thee. He, who sings Thy praise, O Treasure of virtues, all-too-spontaneously, is imbued with the great essence of Thy Love. (Kedara, Chhant M. 5) 25. In the cage of love, the parrot-mind utters the words of love, and it pecks at Truth and sucks Nectar. And, lo, when it flies out, it comes not back again. (Maru, M. 1) 26. My mind can be not without the Lord even for a moment, and so is ever imbued with the Lord's Name, as the child sucks the mother's breasts in utter joy and becomes miserable when these are withdrawn from his mouth. (Basant M. 1) 27. There is but one Devotion and one love (of God), and without being tinged with His Fear, love is an illusion. (Basant M. 1) 28. The wood comes out of water, so the water drowns it not. So does the Lord embellish His Devotees and thus fulfils His (own) innate nature. (Kanra M. 4) 29. The brimful tank of Devotion overflows into a mighty torrent, if one believes in the True Guru but this happens only if one be blest with great, good fortune. (Var of Kanra, Shloka M. 4) 30. In the mind of the Saint is God, and without seeing Him, he can be not, as the fish, which loves water, is choked to death instantaneously if it finds not its being in its love. (Kalyan, M. 4) 31. O crow, you who search my skeleton, eat you all my flesh, but touch not the two eyes, for I yet long to me my Love. (Shloka of Farid) 32. O Saints, priceless is the Devotion to the Lord: one can say not its whole praise. (Ramkali M. 3) 33. If one is Imbued not with the Lord's Love, nor tastes His Essence, and knows not the Guru's Word then, he is consumed by his (inner) fire. (Ramkali M. 1, Siddha Goshti) 34. He who cherishes Thee, O God, he is ever in Bliss. He who cherishes Thee suffers not at the hands of the Yama. He who cherishes Thee, he sorrows not, yea, he whose friend art Thou. He is wholly fulfilled. He who cherishes Thee, O Lord is approved by Thee. He who cherishes Thee gathers Thy Infinite riches. (Var of Ramkali, M. 5) 35. He who is imbued with the love of God, like the Lalla flower is with its red, his worth one can evaluate not. O, rare is the one who Realizes His glory. (Var of Ramkali, M. 5 Shloka) 36. A myriad bonds of Maya bind the man, but, contemplating God, one is wholly released, as was the Raja, the elephant, of the clutches of the crocodile, uttering the Lord's Name with the tongue. (Nat M. 5) 37. I'm in love with my God as the lotus loves the sun, or as dances the peacock when the clouds cluster round the peaks of the mountain. (Nat M. 4) ======================================================== Dishonesty 1. Why withold what is due to others, Get peace by giving them their due. Guru III, Sarang Rag 2. Those who keep false books, And earn wealth by dishonest means; And those who love falsehood, Shall be burnt in the fire of hell. Guru III, Majh Rag ======================================================== Doings 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners, on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Dowry O my father, gift away to me the Dowry of the Lord's Name. Let the Lord be my Wear, His glory my Beauty, that my Task be accomplished. Blessed is the Lord's Worship; the True Guru has blessed me with it. In all lands, nay, in all Universe Pervades the Glory of the Lord; the gift of the Lord's (Name) is matchless; all other Dowry displayed by the self-willed is false egoism and a vain show. O my father, bless me with the Dowry of the Lord's Name. (Sri Rag M. 4) ======================================================== Early Rising 1. Get up early in the morning, And remember His Name. GURU V, GAURI RAG 2. The wealth of His Nam earned in the early hours of the morning, The saints spend freely and it is never exhausted. GURU IV, SUHI RAG 3. In a dewy night the stars glitter, The saints, who are dear to God, awake. GURU V, ASA RAG 4. In the early hours of the morning, Meditate upon the True Nam and His greatness. GURU I, JAPJI ======================================================== Ego 1. The self-willed are never at Peace as are the Godwards steeped in His Wonder. Why then curse thyself with the ways of the world? For, thy Lord accepts nothing but the Truth. (Sri Rag M. 1) 2. Rare, O rare, are they who Serve the True Guru; Who still their Ego and Avarice and wear the Lord in their hearts. (Sri Rag M. 3) 3. He who subdues his body and stands on the head to meditate, but sheds not his Ego, Finds not the Lord's Name, even if he commits 'spiritual'deeds. (Sri Rag M. 3) 4. We all are the Brides of the Lord, and Bedeck ourselves (for His Pleasure), But if we are proud of our Beauty, no use then are our Red Robes. We find not Love through deceit; the false show avails not (with God). (Sri Rag M. 1) 5. He, who comes to the world, and indulges in Ego, is swept away. P. 64 The world is like the stoe-house of collyrium; in it the body and mind are blackened. (Sri Rag M. 1) 6. The egotist is Blind; for his Conscience is Awakened not. He is the Killer of himself and so also the Killer of the world. (Majh M. 3) 7. When a man has the pride of self, He's caught as is a parrot in a hallow reed. When a man has the pride of Wisdom and Devotion to God, His efforts are of no avail in the eyes of the Lord. He who thinks he discourses well, Is like the pedlar who courses through the world (for others). Nanak: He alone Receives the Lord, Who sheds his ego in the Society of Saints. (Gauri Sukhmani M. 5) 8. When one sheds one's Ego, one is at Peace, And one's body and mind are in Health. (Ibid) 9. He, in whose heart is the pride of dominions, Dies like a cur and falls into hell. He, in whose heart is the pride of beauty, Is but a worm abiding in dirt. (Ibid) 10. He, in whose heart is the pride of good deeds, He, forsure, dies to go the Round again and again. He, in whose heart is the pride of wealth and lands, Is a blind fool, void of Wisdom. He, who is blessed with humility by the Lord's Grace; Obtains Deliverance here, and Peace Hereafter. (Ibid) 11. If a wealthy man has pride of his riches. (Knows he not that) nothin goes along with him, not even a straw? If he has the pride of having hosts of men, (Knows he not that) they are destroyed in an instant? He, who deems himself to be all-powerful, (Knows he not that) he becomes but dust in a moment? The proud one takes no one into account, But him the Lord of Justice humbles and destroys. He, who loses his Ego, by the Guru's Grace, He, Nanak, is Approved at the Lord's Court. If a man, in pride, does myriads of good deeds, All his toil is wasted away. If he does penance in pride, He wanders between heaven and hell, and goes the Round again and again. He, who is in ceaseless effort, but has not a tender heart, Oh, how shall he reach the Court of the Lord? He, who seeks to be called good, Him goodness touches not. Nanak: He, whose mind is the Dust of all, His repute alone is the Purest of the pure. (Gauri Sukhmani M. 5) 12. In Ego one comes: in Ego one goes. In Ego is one bon: in Ego one dies. In Ego one gives, in Ego one takes. In Ego one earns, in Ego one wastes. In Ego is one truthful or lies like a liar. In Ego one reflects on Virtue and Sin. In Ego do we land in Heaven and Hell. In Ego are we happy, in Ego in sorrow. In Ego do we sin, in Ego wash it off. In Ego do we lose the distinctions of caste and kind. In Ego ar we wise; in Ego are we unwise. Yea, (in Ego) do we know not the Essence of Deliverance. In Ego is (one's involvement with) Maya; in Ego is one shadowed (by Doubt) Yea, in Ego in is our birth upon birth. If one spots out the Ego within, one Realizes the Gate (of Deliverance). The nature of Ego is that we act in Ego. The bondage of Ego is that we are bound to the Round. How is Ego born? In which way is the release? Yea, this is the Lord's Will that, in Ego, one follows the Writ of habit. Ego is a chronic malady; but within it also is its remedy. If the Lord be in Grace, one practises the Word of the Guru. (Asa Var, M. 1) 13. When one stills one's Ego, one destroys the sense of the Other: The world is hard for the Egocentric, for, he is Unwise. (But) when one practises the Word, one eats up the Uneatable. One should See the Lord within and without, And the (inner) fire is quenched through the Guru's Will. (Ramkali M. 1, Shloka M. 1) 14. The Egocentrics are filled with Craving, and within their minds are a myriad hopes of all kinds: Yea, accursed are they who lean not on the Lord's Name: they, the self-willed beings, are wasted away like waste. 15. Where, O where, is thy glory? Why, O why dost thou abide in Ego? Where, O where, hast thou been hurt by the abuse of another? Hear thou, I tell thee, where one comes from And also how brief is one's stay here that one knows not when one leaves. The air and water both have patience, and the earth has compassion, forsooth; And the confluence of five elements (like these) brought thee into being; O, which of these is evil ? (Maru M. 5) 16. But gripped am I by the chronic Disease of Ego. The Utterance of the Lord's Name, yea, the Lord's Praise, is the only cure which I apply by the Guru's Grace. (Basant M. 1, Dutukas) 17. Now, I consult no more with my Ego, For, the Guru has warned that egoism is fool-hardy, And that the Ego remains homeless ever; it finds no Refuge. So I am attuned to God, being Saved by the Guru. (Bibhas Prabhati M. 5, Ashtapadis) 18. The poor abide in peace, for they shed their ego. Nanak: The high and the mighty have been wasted away their pride. ======================================================== Equality 1. The rich and the poor are all brethren, This the Lord has ordained and none can gainsay it; Says Kabir, poor is he in whose heart There is not the Nam of the Lord. (KABIRJI, BHAIRO RAG) 2. Nanak, none is high and none is low. (Guru I, JAPJI) 3. Only fools and idiots, Try to supress others. (Guru I, BASANT RAG) ======================================================== EvilDoers 1. When the body falls, the life's play is over, How shall the evil-doers be then dealt with? Guru I, Sri Rag 2. Says Nanak, I am an evil-doer, But I have thrown myself at Thy feet:Save me from evil. Guru IV, Asa Rag 3. Call them the evil spirits, Who are engrossed in Maya, lust, anger and pride, (Guru III, Gauri Rag) 4. Nanak, they are ghosts, Who are devoid of his love and service,And have forgotten the Lord. (Guru V, JaitsriI Rag) 5. Call him an evil spirit who does evil actions, And knows not the Master. (Guru I, Majh Rag) ======================================================== Evil Spirits 1. When the mind is polluted by sin and shame, it is cleansed by the love of God's Name. (Jap, 1) 2. Our actions keep us away from God or draw Him near. (Jap. 1, Shloka) 3. If one earns Merit here, one lives in Bliss Hereafter. (Gauri Poorbi, M. 5) 4. Good are they who ae adjudged good at the Lord's Door. (Sri Rag, M. 1) 5. The 'virtuous' and the 'vicious' are not mere words. For, one carries along all that one does. (Jap. 1) 6. Friend, that food, that pleasure is vain which fills the mind with evil and makes the body writhe in pain. (Sri Rag, M. 1) 7. If thy honour be of no account to thy Gd, thy station is false. (Sri Rag, M. 1) 8. Ask the (Lord's) Bride, for what merit did she enjoy her Spouse so well? (Says she): "I was content with Him, was in peace, was bedecked with virtue and spoke honey to Him." 9. When I found God's trust, the evil in me turned into good. (Sri Rag, M. 1) 10. The true and wise farmer knows that one sows the seed only after one has tilled the land and furrowed it. (Sri Rag, M. 1) 11. The self-willed are never at peace while the God-wards are steeped in His wonder. (Sri Rag M. 1) 12. If the Soul of man merges in the Oversoul, and his mind is attuned to the Higher Mind of the Guru's, then the desire for violence, ego and the wanderlust of the mind depart. So do our Doubts and Woes. (Sri Rag, M. 1) 13. If good deeds be thy farm and thy seed be of the Word, and the way of Truth thy water, the growth will then be of faith. Thus wilt thou get the knowledge of heaven and hell. (Sri Rag M. 1) 14. The mud of sin sticks to you. You act like a frog who knows not that he lives with the lotus (of God). The black-bee teaches you the lesson (of love), but you understand it not. (Sri Rag, M. 1) 15. The more clever I am, the more load (of Sin) I carry. (Sri Rag, M. 1) 16. Where th4 deeds are good, thee is a Perfect Mind too. (Sri Rag, M. 1) 17. He whose plants are we, He whose garden is the world, He names the trees according to their fruit. (Sri Rag, M. 1) 18. So does a man flow as his mind be, and so does he gather the fruit as is his destiny. What he sows, he also reaps. (Sri Rag, M. 1) 19. The self-willed are impure and are infected by the disease of Desire. 20. The world is engrossed in seeking the rewards of deeds, good and bad. Above both is the Devotee of God. (Sri Rag, M. 5) 21. O woman, where is happiness without merit? (Sri Rag M. 1, Ashtpadis) 22. Through His Grace does the Lord give: as are our deeds, so blesses us He. (Sri Rag M. 1, Ashtpadis) 23. All whom Thou likest, O God, are good. (Of oneself) one is neither good nor bad. (Sri Rag M. 1, Ashtapadis) 24. They who do good deeds in Ego, the Yama's rod is over their head. 25. If I wouldn't sin, O Thou Infinite One, how wouldst Thou be called the 'purifier of the sinners?' (Sri Rag 1, Ravidas) 26. Ignorance is the drummer-woman, heartlessness the butcheress, slander the sweepress in the heart, anger the Chandal. What use is it, O Pundit, to mark off thy kitchen when all the four outcastes bide within thee? (Sri Rag, Var Shloka M. 4) 27. Let Truth be thy continence, good deeds thy caste-marks, meditation of the Lord's Name thy holy bath. (Ibid) 28. If one remembers not God but does the customary (pious) deeds, the writ of his destiny is wiped not off. (Sri Rag, Var Shloka, M. 3) 29. If one slanders others, he gathers dirt within. If he washes his body from without, the dirt of his mind goes not. (Sri Rag, Var Shloka, M. 3) 30. Some live by tricks and utter nothing but falsehood. This too is Thy Will, O God, for Thou engagest them in this task! (Sri Rag, Var Pauri M. 4) 31. He alone is afraid who commits sin. The righteous ones are ever in joy. (Sri Rag, Var Pauri, M. 4) 32. Faith and contentment are the food of the angelic beings. (Sri Rag, Var Shloka, M. 1) 33. If one be of great beauty, of high family, seemingly wise and clever and rich, but if he loves not the Lord, he is dead like a corpse. (Gauri Bavan Akhri M. 5, Shloka) 34. All actions, all good and bad, are through the Lord. The animal says, "It is I who did it, " but what can he do without God? (Ibid : Shloka) 35. The desires of the heart clamour like the cymbals and the ankle-bells and them thumps the drum of the world. The mind dances to the tune of the Kali-age. O, where can men of continence plant their feet ? (Asa, M. 1) 36. See thou of each the light within and ask not his caste, for hereafter the caste is of no avail. (Asa, M. 1) 37. If one wants one's good, doing good, one should feel humble. (Asa M. 1, Var Pauri 5) 38. Myriads of good actions, myriads of approved virtues, and myriads of austerities practised at the pilgrim-stations and the practice of Sahja Yoga, alone, in the wilderness, and myriads of heroic acts and the giving up of ghost at the battle-field and myriads of shrutis and knowledge and concentration and the reading of the Puranas (are vain). For the Creator, who created all and writ the coming and going of all, before Him all these are false. His Grace alone is the true standard of our being approved. (Asa M. 1, Var M. 1) 39. Only when one is weighed up by God with the weights of honor, then one alone knows how one weighs. (Asa M. 1, Var) 40. The virtuos practise virtue but lose its merit if they ask for Deliverance (as reward). (Ibid) 41. Through smallness of our minds, we lose even the merit of service. (Asa M. 1, Var) 42. Avarice and sin are the king and the minister, falsehood is their courtier and lust the adviser. Their subjects are blind; like dead puppets, they dance to their tune. (Ibid) 43. The simmal tree, thick in girth and shooting up, like an arrow, into the high, if to it someone comes with hope, he goes away dismayed. For, its fruit is insipid and flowers nauseous and leaves too of no use. Sweetness and humility, O Nanak, are the essence of good deeds. (Asa M. 1, Var Shloka M. 1) 44. Call no one bad: this is the essence of knowledge. And, argue not with a fool. (Ibid) 45. Nanak: With a sharp tongue, one's body and mind become insipid. The sour-tongued is discarded in the True Court and they all spit in his face. (Ibid) 46. The mind's impurity is covetousness; of the tongue falsehood; of the eyes coveting another's woman, beauty and riches; of the ears to hear and carry tales. Nanak: Even the purest of men, thus bound-down, go to the city of Death. (Ibid) 47. What kind is the love that clings to the Other? The one who merges in His Love is the True lover. He who is good only when to him good is done and in adversity becomes adverse, call him not a lover, for he trades in love. (Ibid) 48. He who both greets and is impudent to the Master is pulled from the roots. For, both his aspects are false and are of no account to his Lord. (Ibid) 49. Friendship with the unwise, love with the egotists, is like a line drawn across water of which there is neither sign nor mark left. (Ibid) 50. Evil are the ears that hear slander. Evil the hands that grab what is another's. Evil the eyes that feed on the beauty of another's woman. Evil the tongue that tastes other than God. Evil are the feet that go out to commit evil. Evil is the mind that craves for the Other. Evil the body that does not good to another. O, evil is the smell that issues from evil. (Ibid) 51. The years of the evil-doer pass in vain, as the mouse tears up a whole load of paper, for, to the wretch they are of no avail. (Dhanasri, M. 5) 52. True living is living in God. (Dhanasri, M. 5) 53. The evil one gathers the riches of poison by sinning, and these go not along with him even a step (into the yond). 54. The evil-doers come to grief in this world, for, they lose their possessions: while Hereafter too, they get no refuge. (Suhi, M. 4) 55. They, the evil-doers, who, goaded by Desire, cultuvate evil: fruitless is their effort born of Ignorance. (Suhi, M. 4) 56. Blessed is the tenement wherein one sings the Lord's Praise. But, of no avail are the mansions wherein one forsakes one's God. Blessed is poverty if one cherishes one's Lord in the society of the Holy. But, cursed is the worldly glory which involves us in Maya. Blessed is the grinding of corn and wearing of a coarse blanket, if the mind be content and in peace. But cursed is the kingdom which satiates not our desire for more. If in the home of the One God, one wanders about naked, one is glorious. But vain is the wearing of silks whose pleasures fire us with greed. (Suhi, M. 5) 57. Cursed is the life which one lives only to swell one's belly. (Suhi, var Shloka, M. 1) 58. Man indulges in ego and strife and greed and tastes of the tongue. Involved in the household, he commits guile and is lost in vice. My eyes have seen now, by the Guru's Grace, that, without the (Lord's) Name, dominions, riches and beauty are all vain. All beauty, the fragrance of incense, and the joys of raiments and indulgence in sense-pleasures, become defiled when a sinning body enjoys them. (Bilawal, M. 5) 59. The slanderer always has a fall like the wall of sand ! For, when he sees an error in someone, he is pleased; but seeing good, he's full of pain. He thinks of another's evil, for, he can reach not upto him, and cherishing evil in the mind, he is wasted away. The slanderer forsakes the Lord when his death is near and raises he strife with the saints. (Bilawal, M. 5) 60. One covets glass and forsakes gold: Loving the enemy, one abandons the True Friend. He, that is, seems bitter to him and that what's not, is sweet to him. So is he burnt by the fire of Maya. (Bilawal, M. 5) 61. He alone is Wise who is attuned to the Word; in vain doth the egocentric cling to his Ego and thus loses Honor. (Bilawal, M. 5) 62. The false one neither has honor, not name, like the black crow who is ever unclean, or, like a bird imprisoned in a cage, who, though he struts about behind the bars, is released not. (Bilawal M. 1, Thitti) 63. They, who've forsaken the Lord's Name, are proclaimed false. Their 'home' is thieved by the Five Thieves and ego breaks into their 'home' ! They know not the Lord's Essence, beguiled by their evil nature. They are attached to poison, and cast away the (inner nectar through Doubt). (Var Bilawal, M. 4, Shloka M. 3) 64. Shed thy conceit, and abide in the House of Poise, and call no one false. (Ramkali M.5) 65. He who has Desire and a sense of 'mineness', and the love of woman in the mind, is neither a man of this world, nor of the Other. (Ramkali, M. 1) 66. Lust and Wrath are the two crops: seasons, night and day. We water the (body's) farm with Greed, and sow in it the seeds of illusion, and our Desire till the land. The plough is of the Evil intent; and the harvest is of Sin; this is what one earns through the Lord's Will. And when of him the Account is asked, the womb (of his deeds) is declared sterile. (Shloka M. 1, Var of Ramkali M. 3) 67. Let Love be thy farm, Purity the wter, and Truth and Contentment the two bullocks, and Humility the plough, and Consciousness the tiller, and God's remembrance the right soil, and the season the union (with God), and the seed be of the (Lord's) Name, and the crop of Grace; then (before it) the whole world seems an illusion. Nanak: If such be one deeds, by the Lord's Grace, then one is separted not from God. (Shloka M. 1, Var of Ramkali M. 3) 68. If one challenges the Lord's Will, one's love breaks. If one pulls the arm both ways, it breaks. Thy love breaks also if thy speech be sour for, thy God forsakes the Bride of Evil intent. (Ramkali, M. 1, Dakhni Onkar, 28) 69. The evil men practise conceit and deception, lured by Greed, and misled by Doubt. And, lo, they come to grief both hee and Hereafter and the Yama destroys them wholly. (Nat, M. 4) 70. Greed, like a mad dog, bites anyone and infects all it touches with a like malady. But when the Master's Court knows of it, lo, it is slain with the Sword of Wisdom. (Nat, M. 4) 71. Gripped by Lust, Wrath, Greed and Attachment we are involved in Strife. O God, I seek Thy Refuge; save me, O save me Thou, Thy humble creature. (Nat, M. 4) 72. I was going to be drowned, but riding the tide of virtue, I was saved. When I saw my boat, all shattered, I jumped out of myself into God. (Shlokas of Kabir) 73. If one be innocent even when wise, and powerless even when blessed with power and can share even when thee's least to share, then one is a true Devotee of God. (Shlokas of Farid) 74. The immaculate drops from the skies fall on the earth and they become dust, for they mix with the dust (Ibid) 75. O Farid, they who give thee blows, give them not blows in return. Rather go to their home, and greet them with a kiss. (Ibid) 76. O Farid, these (pleasures) are like the poisonous sprouts though coated with sugar. Some are wasted away while sowing them, others while enjoying them and thus being lost. (Ibid) 77. O God, let me not sit at another's door. And if I'm to be kept thus, then take my life away. (Ibid) 78. The blacksmith has a pitcher on his head, an axe upon his shoulder. But, lo, while the pitcher seeks the Lord's waters, the axe seeks but the coals. (Ibid) 79. O Farid, some hae surplus wheat-flour, other do not have even salt. But, it is when both go into the yond, that they'll know who fares worse. (Ibid) 80. Farid: They who do evil will be punished as is the sesame-seed and the cotton-crop and the sugarcane and the paper and the kettle and the coals. (Ibid) 81. Return good for evil and fire not thy mind with wrath. Thy body then remains whole and you gather all that you seek. (Ibid) 82. The world dances (to the tune of the Illusion) and you too dance along with it. He alone dances not (thiswise) who is in the hands of God. (Ibid) 83. Our deeds are the book which the mind writes in the ink (of Desire), and the writing is of two kinds: good and bad. And, then, as drives us on the writ of habit, so are we driven. But God infinite virtues (through which one overcomes one's mind). (Maru, M. 1) 84. O Ignorant one, you do but vain deeds, and are called egocentric and blind. That what lasts, you call an illusion, and that what passes off you deem as eternal. You own that what belongs to another. Alas, such is thy illusion. (Maru, M. 5) 85. Lust and Wrath overpowe the whole world, and though men do (pious) deeds, they're involved moe and more in Pain. (Maru, M. 3) 86. If within one Is Greed and one is contaminated by the soil (of sin), one does sinful deeds and earns Pain. One deals in Illusion and, uttering falsehood, one comes to grief. (Maru, M. 3) 87. Man gathers the load of demerits, and deals not in Virtue. Rare is the one who is the buyer of Good. (Shloka M. 3, Var of Maru, M. 3) 88. He, who minds not either praise or dispraise, and sheds his ego and 'I-amness' and looks upon gold and iron alike: he, indeed, is the embodiment of God. (Rag Kedara Bhakta Kabirji, 1) 89. There is nothing that's bad, for I see nothing but good all around. (Kanra, M. 5) 90. When one does Righteous deeds, one's green shoots spread far out and one yields the Flower of the Moral Law and the Fruit of Gnosis; and the whole world partakes of its fragrance. (Kalyan, M. 4) 91. Kabir: Associate not with evil, run away from it from afar; for, whosoever touches a blackened vessel will be stained forsure. (Shloka Kabir) 92. The rice keeps company with the husk and is beaten with the thresher ! Thus, he who keeps company with the unholy, he, forsooth, must answer ! (M. 5) ======================================================== Exertion 1. In this universe that I behold, What can a man get without exertion? (Guru I, Japji) 2. Finish your task. With your own effort. (Guru I, Asa Rag) 3. Earn your living With your own efforts, Thus you will obtain happiness. (Guru V, Suhi Rag) 4. Earn your living With your own efforts, Thus you will obtain happiness. (Guru V, Suhi Rag) 5. The knowledge of God cannot be obtained by mere talk, Talk will not assist in understanding the divine essence. (Guru I, Asa Rag) 6. Look to the future, And cast no glance behind. (Guru V, Maru Rag) 7. Kabir, what you have to do tomorrow, Do it today; What you have to do today, do it right now. (Kabirji, Shlokas) ======================================================== Extra Marital Affairs 1. Shame to him Who commits adultery. Guru V, Jaijavanti Rag 2. A man full of lust,Gazes at another's wife. Kabirji, Sri Rag 3. As one lies with a venomous serpent,So, it is if one sleeps with another's wife. Guru V, Asa Rag 4. He is blind who deserts his own wife,And commits adultery with another's in the meanness of conscience. Namdevji, Bhairo Rag 5. He possesses a beautiful wife of good family.Yet commits adultery with another woman,He cannot distinguish between evil and good. Guru V, Gauri Rag 6. He who does not go near another man's wife and wealth, God is near and ever near to him. Namdevji, Bhairo Rag 7. He commits adultery with another's wife, and talks ill of saints, He does not listen for a while the praises of Lord, He unsurps another's money for the sake of his self, The fire of desire is not extinguished. Guru V, Gauri Rag ======================================================== Faith 1. Give up all your doubts, And throw your sceptic books into the sea. (Kabirji, Shlokas) 2. Have firm faith, And let your mind be not shaken. (Guru V, Dhanasri Rag) 3. O Highest of the high! Nanak has faith only in Thee. (Guru V, Gauri Rag) 4. I have faith only in my Husband, And I get whatsoever I need. (Guru V, Sorath Rag) 5. O Destroyer of pride! Thy slave has faith only in Thee. (Guru V, Sorath Rag) 6. If we believe in the Word, We find the Guru and lose our ego. (Guru III, Sri Rag) 7. How clear the path of one who believes, He lives with honour, with honour he leaves. ( Guru I, Japji) 8. Those who believe, Their minds awaken to higher conscoiusness, And to the inner knowledge of all spheres. (Guru I, Japji) ======================================================== Fatherhood of God 1. We are the sons of the same on Father; Tho art my great Lord! (Guru V, Sorath Rag) 2. The four castes which people name, Have all proceeded from One vital source; All human beings are built of one and the same clay; The great Architect moulds it in different shapes. (Guru III, Vadhans Rag) 3. All humans beings have one Light, It is discerned through the service of the true Guru. (Guru III, Majh Rag) ======================================================== Fear 1. There is none save God. Of whom we should be afraid. Guru III, Sri Rag 2. He alone fears who practices sin, The virtuous is ever happy; Why should we fear anybody, When we know the Lord is just? Guru III, Sri Rag 3. He, who is pure of heart, Is devoid of all fear. Guru IV, Bihagara Rag 4. He, who remembers the Fearless, Has all his fears destroyed. Guru V, Gauri Rag 5. Fear of sin and suffering do not come near those, Who remember God's Name. Guru V, Bihagara Rag 6. By worshipping God, All fears are destroyed. Guru V, Sorath Rag 7. There is no fear for them Who have fallen at His feet. Guru V, SorathRag 8. With fear is filled the whole world; Yea, he alone fears not whose mainstay is the Nam; He hath no dread who seeks Thy refuge, O Lord, 9. For, Thou doest what Thou willest. Guru V, Gauri Rag ======================================================== Five Passions 1. I have sought Thy Refuge, O King, That out of the five Peasants in my Tenancy Not one can raise his head (against me), And abundance flows through the village. (Sri Rag M. 5) 2. I am the Warrior of God, Meeting with the Guru, the plume of my headgear flutters. The audience has assembled and, lo, the Creator Himself Watches me (wrestle) The Bugles shriek, the Drums are beat: The Wrestlers have entered into the Tourney, and circle about, See, how the five furies I trounce and humble, For the Guru's Hand is at my back. (Sri Rag M. 5) 3. Wrath and lust destroy the body. As flux melts the gold. (Ramkali, Dakhni Onkar, M. 1) 4. The deer, the fish, the bumble-bee, the moth, and the elephant Are destroyed each by a single desire. (2) He, who lives with five passions, what hope can he have (of redumption) [Asa, Ravidas] 5. Within this body are hid the five thieves-lust, wrath, greed, attachment and ego. They steal away the nectar (within us), but, in our egocentricity, we know it not, and lo, no one hears our plaint ! (Sorath, M. 3) 6. In the body's furnace is cast the iron of the mind: it is heated by the five fires. And the coals are of the sins, stacked with the tongs of care. And lo, the the mind is burnt ! ________________________ 1. Lust, wrath, greed, infatuation and ego. 2. The deer is enticed away by music; the fish by taste, the bum ======================================================== Friends & Friendship 1. No one is my enemy and none is a stranger tome, Everyone is my friend. GURU V, KANARA RAG 2. Think everyone your dear friend. GURU V, ASA RAG 3. To consider friend and foe alike, Is the best way of realizing the Lord. GURU V, GAURI RAG 4. My Lord, I have not seen any friend like Thee. GURU I, MARU RAG 5. Friend, if you possess some good, let us be friends, Let us be partners for doing good, And let us ignore each other's flaws. GURU SUHI RAG 6. You may try your best, Friends are not found by mere talk. GURU I, TILANG RAG 7. If it is a real friendship, It will never break. GURU I, SUHI RAG 8. Friendship with the inexperienced and love for a rich person, Are as short-lived as a line drawn on water. GURU II, ASA RAG 9. Nanak, do not seek friendship with those Who are selfish. GURU V, GAURI RAG 10. He is my friend, my dear friend, Who imparts to me the knowledge of God. GURU V, GAURI RAG 11. Friends, bless me, So that I may meet the Master. GURU V, GAURI RAG 12. Nanak, my friendship is with Him Who is Omnipotent. GURU V, GAURI RAG 13. If you seek relationship with sceptics, It will end sooner of later. GURU V, BILAWAL RAG 14. Friendship with sceptics is temporary, It may break at any moment. GURU III, VADHANS RAG 15. The sceptic is selfish, He cannot be of any service to you. GURU III, SORATH RAG 16. To seek friendship with sceptics, Is to commit sin. GURU III, VADHANS RAG 17. Kabir! To make many friends in this world is not a source of happiness, Only those are happy who attach their affections to the One. KABIRJI, SHALOKAS 18. Insincere friends art they, Who cannot keep company even for a while. GURU V, GAURI RAG ======================================================== Gambling 1. Gambling is all in vain. Guru I, Gauri Rag 2. A gambler suffers much anxiety. Guru I, Gauri Rag 3. And yet goes on gambling. Guru V, Gauri Rag ======================================================== Get Together 1. Get together, my brethren, And remove all misunderstandings through regard for each other. GURU V, BASANT RAG 2. The advantages of getting together, I cannot enumerate. GURU I, GUJRI RAG ======================================================== God 1. One Being-Becoming. Truth. Numenon. Creator. Person. Without fear. Without hate. Beyond Time. Not-incarnated. Self-existent. Enlightener. Gracious. (Mul Mantra, or the basic formula in the beginning of the Sikh Scripture). 2. True in the beginning, True in the primeval age. True He is, and True He shall be. (Jap. 1) 3. God is neither appointed nor created. He's self-existent, the Immaculate one. (Jap) 4. Though a better form of life be attained through good actions, salvation comes only through God's Grace and Benediction. (Jap. 5) 5. His knowledge is Unutterable. Even if I knew, I couldn't tell. (Jap. 5) 6. That alone is good which pleases my God. (Jap. 16) 7. O Primal Word, (the Creator of) Maya and the Primal Cause, hail to Thee, Thou that art Trth, Ever-joy and Beauty. (Jap. 21) 8. God alone knows how great He be. (Jap. 24) 9. Everywhere is God's Seat, everywhere His Stall. And, He puts in it what He wills once for all. (Jap. 31) 10. He alone knows who sees Him. (Asa M. 1) 11. All Truth, all Penances, all Goodness, all Miracles, all Merits of the adepts, the Intuitive powers, no one has found without Thee, O God! (Asa M. 1) 12. God neither Dies nor is there any to grieve for Him. (Asa M. 1) 13. God alone Gives and His Givings know no bounds. (Asa M. 1) 14. O God, he alone will know Thee to whom Thou wilt be revealed. (Asa M. 4) 15. Thou alone Knowest, Seest, Doest, O Lord. (Asa M. 4, f:2) 16. Thou Thyself separated (the egoists) from Thee, and it is Thou that united them again to Thyself. (Asa M. 4) 17. He whose gifts cannot be evaluated, O how then shall we evaluate the Giver? (Gauri Deepaki, M. 1) 18. The second, the minute, the hour, the solar and the lunar day, the changing seasons--are all created by the same lone sun. Thus doth permeate throughthe many the God, the One alone. 19. Thousands are Thy eyes, yet hast Thou eyes? Thousands are Thy forms, yet hast Thou a form? Thousands are Thylotus-feet, yet hast Thou feet?Thousands Thy noses to smell, yet hast Thou a nose, O wonder of wonders?Thou art the spirit that pervadeth all. (Dhansri M. 1) 20. O Thou, the knower of our inmost desires! (Gauri Poorbi, M. 5, 4:5) 21. God is like a beauteous temple, studded with rubies and jewels and pearls and pure diamonds. He is the enticing fortress of gold. (Sri Rag M. 1) 22. When one meets with the True One, the Truth is revealed to one and one merges in Truth. (Sri Rag M. 1) 23. I renounced my formative will and the noise of reason, when I met my Master, the Carefree. (Sri Rag M. 1, 1: 11) 24. How shall we become fearless if we do not fear the Lord and merge in His Word. (Sri Rag M. 1) 25. He who gave us life and soul, gives us also peace when He comes into us. (Sri Rag M. 1) 26. It is by realizing God in our inner selves that He blesses us with His Grace and washes our dirt off. (Sri Rag M. 1, 3: 12) 27. Accursed is the Bride who loves anyone other than her Lord. (Sri Rag M. 1) 28. He who sees the same Light pervade all for ever, and realizes the essence of the Guru's Way, realizes the God in himself. (Sri Rag M. 1) 29. The self-willed are separated from God. (Sri Rag M. 1, 4: 18) 30. He, the Lord of taste, is the enjoyer; He, indeed, is the pleasure that He enjoys.He's the bride, He the spouse in bed with her. He it is who pervades all; yea, He the Master who sports. He's the fish, he the fisherman, He the net, He the river. (Sri Rag M. 1) 31. Thou are the River of Wisdom. How can I, a mere fish, know Thy Expanse (Ibid) 32. I see not the fisherman nor the net, but when cometh Pain, I call on Thee. (Sri Rag, M. 1) 33. Thou art near and far and in the middle, seeing, hearing and creating all by Thyself. (Sri Rag M. 1) 34. True He is and Truth it is that He Loves. (Sri Rag M. 1) 35. Infinite love is the speech of God. (Jap. 1, 4) 36. It is through God's Grace that one attains unto God (Sri Rag M. 3) 37. Without fear of the Lord, how can He be loved? (Sri Rag M. 3) 38. The Lord is my friend. He alone is my support in the end. (Sri Rag M. 3) 39. The Lord is the lover of the Devotee. If He bestows His Grace, He comes into our hearts. (Sri Rag M. 3) 40. Those who are in error. He Himself corrects, Others, He has Himself made to lose the way; they are attached to Duality. (Ibid) 41. He is the greatest of the great. His Place is highest of the high--He who is without color, without sign, beyond value. (Sri Rag M. 5) 42. He, thy God, is in thy very home. He alone is Infinite and beyond all places. (Sri Rag M. 5) 43. Above and beyond the Vedas and the Semitic texts and the world of coming-and-going is God. For, the God f Nanak, verify, is a Presence. (Asa M. 5) 44. He is thy Creator, thy Transcendent God. (Sri Rag M. 1) 45. Wondrous is the form of the formless ! (Sri Rag M. 5) 46. He alone is Wise, Beneficent, of tender heart, of pure form and vast, thy Friend, Protector, Highest of the high. He is neither young nor old. His court is eternal. We gather from Him what we seek, for, He's the only Shelter of the Shelterless. He is the Treasure of good, the ever-fresh Being, whose gifts are perfect. (Sri Rag M. 3) 47. From whom dost thou hide thy shame, for He, thy Lord, seeth all in His presence. (Sri Rag M. 5) 48. He, thy God, filleth all places, the space and the interspace. (Sri Rag M. 5) 49. He is thy beloved, the God of forgiveness. (Sri Rag M. 5) 50. They who're strayed away from Him, He shows the Path, viewing not their merit or demerit. (Vadhans M. 5) 51. He seeks no one's counsel when He builds no when He razes things to the dust. He gives and takes as He wills. (Sri Rag M. 1, Ashtapadis) 52. God's Grace is upon all but gives He to him whom He Wills. (Sri Rag M. 1, Ashtapadis) 53. We all are the Brides of the Lord and bedeck ourselves for His pleasure, but if we are proud of our beauty, of no avail then are our bridal robes. (Sri Rag M. 1, Ashtapadis) 54. We find not God's love through deceit. Nay, the false show availeth not. (Ibid) 55. The spouse enjoys the bride he likes. And she alone is His bride whom He honors by His Grace. (Sri Rag M. 1, Ashtapadis) 56. Our Spouse is Beauteous, ever-Fresh and True. He is never born to die. (Sri Rag M. 1, Ashtapadis) 57. Thou, O God, are Thy only attribute, Thou the one who utterest, hearest and dwellest on it. Thou Thyself art the Jewel, Thou the evaluator, (though) beyond value art Thou. Thou art the honor and the glory and Thou the giver of them. (Sri Rag M. 1, Ashtapadis) 58. God alone is pure, the others are trapped by illusion. (Sri Rag M. 1, Ashtapadis) 59. O Thou that dost not seem, but art in every heart! (Sri Rag M. 1, Ashtapadis) 60. He who fears not his God is afraid, for without God, all is darkness. (Sri Rag M. 1, Ashtapadis) 61. They all say, "Thou art highest of the high," but who has seen Thee, O God! It is the Guru who makeeth me See, and then I See Thee wherever I see. (Sri Rag M. 1, Ashtapadis) 62. In Thy Will, O God, are we all created. In Thy Will do we all do the deeds. In Thy Will are we subject to death. In Thy will do we Merge in Truth. (Sri Rag M. 1, Ashtapadis) 63. He is Allah, the Unknowable, Unfathomable, the Creator and the Cause, our only Beneficent God. (Sri Rag M. 1, Ashtapadis) 64. Thou art me, I am Thou, what indeed is the difference? Do the gold and the golden bracelet differ or the water and the waves? From me, the servant, art Thou known the Master! (Sri Rag, Ravidas) 65. Why fear or doubt, when God never is unjust. Only the evil-doers suffer defeat. (Sri Rag Var Pauri M. 4) 66. Chop off the head that bows not to the Lord. Nanan: The human frame not charged with love is worthy only of being burnt. (Sri Rag, Var Shloka M. 2) 67. The Unseen, Imperceptible, Unknowable, and Immaculate-Him the Eyes see by the Guru's Grace. 68. Glorious is the Lord's praise, for His Justice is in accordance with His Law. Glorious is the Lord's praise, for from Him one attains one's heart's desires. Glorious is the Lord's praise for He bears not thy traducers. Glorius is the Lord's praise for He Gives without asking another. (Sri Rag, Var Pauri M. 4) 69. He the Giver Gives: 'tis the taker who says, "Enough, no more." (Japji, 3) 70. All love goes, if it has not God as its object: (Sri Rag, Var Shloka M. 3) 71. The gifts are all God's; with Him one is all too helpless. Some receive them not, while awake, while others He blesses by awakening them from their sleep. (Sri Rag, Var Shloka M. 1) 72. The Lord Creates nature and then Pevades He it. (Sri Rag, Var Shloka M. 1) 73. He whom Thou Ownest Thou meetest, O God, for Thou art enticed away by hearing from him Thy own praise! (Sri Rag, Chhant, M. 5) 74. O my father, I am wedded to my God by the Guru's Grace. The darkness of my ignorance is dispelled, for the Guru has blazed the trail of wisdom. Gone are my ego and sorrow, and through the Guru's instruction, my Self eats up my self. I marry the Being Eternal, Immortal, who dies not, nor goes. Such is my marriage to my God, O my father. True is my Lord, O my father; the marriage-party is of the Holy Servants of God. O my father, gift away to me the dowry of His Name. Let the Lord be my wear, His Glory be my beauty that my (life's) task be accomplished. (Sri Rag, M. 4, Chhant) 75. The Merciful Lord has given the Command that no one shall domineer over and give pain to another, and all will abide in peace. (Sri Rag, M. 5) 76. Sweet, O Sweet is my Master, sweeter than the mother, the father, brothers, sisters and mates. Not another is as sweet as is He. from their sleep. (Sri Rag, M.

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Great to read in your free time!.. I cant post all the quotes at once due to some memory problems its givin me.. Is there a way to upload all the quotes here? the total size of the file is 2 MB Hypocrisy 1. However saintly garb a man may wear, He cannot conceal his inward impurity. Guru V, Gauri Rag 2. Brother, what have you gained by reading Puranas? You have neither worshipped God, Nor fed the hungry, Nor controlled lust, anger, greed, and backbiting; All your efforts have gone in vain. Parmanandji, Sarang Rag 3. He, whose heart is corrupt and yet calls himself a saint, Is a hypocrite and can never realize God. Guru III, Sri Rag 4. I have cleansed my body from outside, But my mind is full of passions. Ravidasji, Gauri Rag 5. The hypocrite keeps fast; He will neither attain God nor be honoured. Kabirji, Gond Rag 6. By wandering about in a Yogi's garb, One cannot get salvation. Guru III, Basant Rag 7. His heart is polluted, And he shows himself to be pure; He has lost the game of his life. Guru III, RamkaliRag 8. His mind is full of deceit. And he calls himself a saint, His desires are not fulfilled, And he meets his end in shame. Guru III, Gajri Rag 9. Says Nanak: Those who are pure from inside live with the Guru for ever. Guru III, Ramkali Rag 10. The heart is full of spite, Yet he talks sweetly, He meets his end in misery Guru V, Gauri Rag 11. By mere fasting, One cannot attain God. Kabirji, Gond Rag 12. A yogi is recognized neither by his clothes, Nor by his dirty garb. Guru III, Shlokas 13. Inwardly our hearts are dark but outwardly we appear bright; We pretend to copy those who wait on the Lord at His gate, And are absorbed in the Lord, enjoying the utmost bliss. Guru I, Sri Rag 14. With sandal paste on the forehead, And beads in the hand, They have disguised their real self, Thinking the Lord a toy. Kabirji, Bhairo Rag 15. The hypocrite closes his eyes and nose to deceive the people; He closes his eyes with his fingers saying; I see the three worlds; But he knows not what passes just behind him Guru I, Dhansri Rag 16. Those who are lost in greed and passions, Cannot cheat the Master, They make a show of their piety, But their minds are intoxicated with the wine of Maya; 17. They have followed the devil, And have to pass through many births, They suffer according to their actions. Guru V, Gauri Rag 18. He cannot be attained by mere talk; Through the grace of the Guru, He resides in the heart. Guru I, Asa Rag 19. A hypocrite shall never attain, The Supreme God. GuruIII, Shlokas 20. If your heart is crooked what is then the use Of your going on a pilgrimage to Kaaba or saying the Nimaz? Kabirji, Prabhati Rag 21. Those who make a show of Nimaz, Do not hesitate to devour men; Those who wear sacred thread, Do not hesitate to use the dagger. Guru I, Shlokas 22. Small indeed is the merit of making Pilgrimages, penances, compassion and alms-giving, If one has not been within oneself, And has not bathed in the ambrosial river within; If one has not felt holy inspiration within, If the seed of nam is not put in the soil of heart, And if love has not yet sprung. Guru I, Japji 23. There is deceit in his heart, And outwardly he prays; What is the use of his going on a pilgrimage to Kaaba? Kabirji, Prabhati Rag 24. The falsehood and deceit cannot remain con cealed for long, The false appearance vanishes. Guru IV, Gauri Rag 25. He changes many garbs and wanders, But there is deceit in the heart; He does not reach the palace of God, After death he becomes a person full of filth. Guru I, MajhRag 26. Those who wear dhotis of three and a half yards length, Those who wear threefold sacred thread, Those who wear rosaries round their necks, And carry shining pails in their hands, Are not the saints of God; They are the cheats of Benaras. Kabirji, Asa Rag 28. He recites the holy Mantras, But tells lies; That is the condition of this Guru-less person. Guru V, Maru Rag 29. The Qazi sits for administering justice; He tells the beads of rosary, And makes a show of the Name of God, He accepts bribes and harms the right cause. Guru I, Ramkali Rag 30. The disciple turns to the Guru for food, For the love of food, he comes to dwell with the Guru. Guru I, Asa Rag 31. He studies Vedas but quarrels, He doth not remember God and hath no respect. Guru III, Sorath Rag 32. There is a mark on the forehead, And a rosary in the hand, This is the garb; People have considered God as a toy. Kabirji, Maru Rag 33. O heretic, do not be hypocritical, Always remember the Name of the Lord. Namdevji Ramkali Rag 34. We are good at talk, But vicious in our deeds, Our minds are black from within, Though they appear white from withou; We mimic the ways of those, Who serve at the Lord's door. Guru I, Shlokas 35. Man doeth evil deeds and pretends to be pure, In the Lord's Court, he is bound down like a thief. Guru V, Gauri Rag ======================================================== Introspection 1. Those are pure, Who know what they are. (Guru III, Vadhans Rag) 2. O slave, devoid of any virtue! Realize your intrinsic value. (Guru I, Gauri Rag) 3. He is a fool, Who does not know his self. (Guru III, Gajri Rag) 4. Mad is he, Who does not know his self. (KABIRJI, BILAWAL Rag) 5. He is mad, Who does not recognize his self. (Guru I, Majh Rag) 6. God is ever near, Do not think He is far away: Through the Word of the Guru, Recognize Him in yourself. (Guru III, Majh Rag) 7. He, who hathe realized not the quintessence, the self, All his deeds are stupid, false and vain. (Bainji, Prabhati Rag) 8. Just as there is fragrance in the flower, And reflection in the mirror, Similarly, God lives within; Search Him in thy heart, O brother. (Guru IX, Dhansri Rag) ======================================================== Metamorphosis 1. The creator has ordained, The transmigration of soul. U (Guru III, Bilawal Rag) 2. The universe exhibits, The phenomenon of metempsychosis. (Guru III, Bilawal Rag) 3. Those in whose heart there is greed and lust have lost their way; They will have to pass through many births. (Guru III, Gujri Rag) 4. Lust and anger dominate the whole earth, Therefore, man has to pass through the pangs of transmigration. (Guru III Majh Rag) 5. One wanders through Eighty-four lacs of different births. (Guru V, Gauri Rag) 6. As many a flower blossoms in wildderness, And wasted its frangrance, So through many births I have wandered. (Kabirji, Gauri Rag) 7. Those who are entangled in lust, anger, greed and passion, Cannot be saved from transmigration. (Guru V, Gauri Rag) 8. My Lord, save me this time, So that I may not have to be born again. (Kabirji, Maru Rag) 9. Eating, drinking, playing and laughing, I have passed through many births; My Master, save me from the dreadful ocean of transmigration. (Guru V, Gauri Rag) 10. God's works are wonderful, Forgetting Him one has to pass through many births. (Guru III, Majh Rag) 11. Says Kabir, remember God, He will end transmigration for you. (Kabirji, Asa Rag) 12. Nanak, transmigration can only end, If He resides in the mind. (Guru V, Gauri Rag) 13. Nanak, God is ever with me, I have no fear of transmigration. (Guru V, Sorath Rag) 14. Godly men live on the Nam of the Lord, They have been relieved of the pains of fear, And the pangs of of transmigration. (Guru V, Gauri Rag) 15. By singing His glory, All desires are fulfilled. The fear of transmigration is removed, And the true One is realized. (Guru V, Jaitsri Rag) 16. Through the service of the Lord, The transmigration of soul can be brought to an end. (Guru V, Gauri Rag) 17. Says Nanak, I have prostrated at Thy feet, save me from trans-migration. (Guru V, Bihagara Rag) 18. Praise thou thy Lord, And thou will liberate Thy soul. (Guru III, Sri Rag) ======================================================== Passions 1. There are five robbers in this body, Lust, anger, greed, attachment and pride. GURU III, SORATH RAG 2. Call him a perfect fool, Who is the slave of his passions Greed, lust and pride. GURU I, MAJH RAG 3. None can get happiness, By indulging in the passions-lust, anger, greed and conceit. GURU V, SORATH RAG 4. In the fire of desire, The whole world is being consumed- Greed, conceit and ego hold sway. GURU III, MAJH RAG 5. My mind has been drowned in passions, I cannot think of this or the next life. RAVIDASJI, GAURI RAG 6. Entangled in greed, lust and passion, I commit many sins. GURU V, BIHAGARA RAG 7. Lust, anger, greed pride and passion, By following these one cannot get peace. GURU V, SORATH RAG 8. Poisoned with passion and greed, One has forgotten the nectar of His Nam. DHANNAJI, ASA RAG 9. Intoxicated with lust you are lost in passions, And do not distinguish between vice and virtue. BAINIJI, SRI RAG 10. O proud man, Attracted by wealth and beautiful women, You have forgotten God. KABIRJI, KENDARA RAG 11. Lost in lust, anger and deceit, my days have been wasted; Busy in backbiting I have passed my life, And have never remember God. KABIRJI, MARU RAG 12. Without subduing your passions, Say, how will you be able to realize the Lord? GURU I, GAURI RAG ======================================================== Placibility 1. Farid, he who gives a slap in your face. Pay him not in the same coin; Rather kiss his feet and retire home. FARIDJI, SHALOKAS 2. Where the virtue of forgiveness prevails, There the Lord Himself resides. KABIRJI SHALOKAS 3. Remove malice from your own heart, And behold, the whole world is your friend. GURU I, GAURI RAG 4. Countless people have perished Without the spirit of forgiveness. GURU I, RAMKALI RAG 5. Farid, he who practices treachery with you, Do him good in return; Let not anger enter your heart. Thus you will render yourself immune From physical and mental ailments, And attain whatever you desire. FARIDJI SHALOKAS 6. He, who practiseth forgiveness, This is for him the real keeping of the fast. GURU I, GAURI RAG ======================================================== Predestination 1. The year and moment of my death are fore ordained, Come and anoint me with the oil of Love. (Guru I, GauriI Rag) 2. As God has written in your account So you get. (Guru I, Sri Rag) 3. Nanak, what can one get, If it is not ordained? (Guru III, Sorath Rag) 4. What has been written in your fate, None can change; Brother, as the Creator ordains, so it happens. (Guru III, SorathRag) 5. One may try one's utmost, Yet without His decree nothing can be obtained. (Guru I, Tilang Rag) 6. One gets according to What is in one's destiny. (Guru III, Sorath Rag) 7. Through the eternal decree of Providence, The Guru has been attained, And now my mind is absorbed in the love of the Lord. (Guru IV, GauriI Rag) 8. How could writ of Eternity be obliterated, When the writ is by His Will. (Guru I, Sri Rag) ======================================================== Anger 1. Do not be angry with any person, But know yourself. Guru V, Jaitsri Rag 2. When His Nam resides in the mind, Anger and conceit are washed away. Guru III, Sri Rag 3. Those who have fallen in love with him, Anger, lust and greed do not come near them. Guru V, Bihagara Rag 4. Understands the essence of all the Vedas: Forsake the anger from your mind, O Pandit. Guru V, RAMKALI Rag ======================================================== Asceticism 1. Of what avail to him are meditation, penances, fasts and worship, In whose mind dwelleth not the Lord. (Kabir ji, Gauri Raga) 2. I meditate and practise austerity, And discipline my body and live at a holy place, And give charity and do good deeds, But without the True Lord, Of what avail are all these? (Guru I, Sri Raga) 3. Repetition of mantras, austerities, set way of living,And other deeds and actions, Leave us destitute even before out journey ends; You shall not get even half a copper for your fasts, And special programme of life. These things, O brother, will not help; For, the requirements of that path are different. (Guru V, Gauri Raga) 4. I do not keep the fast, as kept by Hindus, Nor that observed by Muslims in Ramzan. I serve Him and Him alone, Who is my ultimate Refuge. (Guru V, Bhairo Raga) 5. By abiding in silence and taking meals on the palms of hands and not on plate, And wandering naked through woods, And going about bathing at all the pilgrim places and sacred rivers, Yea, even wandering throughout the world, The sense of duality goes not, But ever grows in the heart. One may dwell at holy places as much as one wishes, Even if one chooses to be sawn alive there, Themind defiled by sin is cleansed not thus, However one may try. One may gift away one's wife laden with gold, One may give away in charity, horses, elephants, land and grain, But one cannot find Lord's gate that way, (Guru V, Sorath Raga) 6. By reading the holy books, By controlling breath and cleansing the inner system by Yogic exercises, One cannot get rid of the five evils; On the other hand one gets self-conceited more and more. One may worship and make flower offerings to the gods, And may prostrate like a log before them, And perform the six karmas as mentioned in the Shastras, But the fetters of egoism loosen not, Rather, become even more tight, And one attains not God even this wise. (Guru V, Sorath Raga) 7. One may practice Yoga, like a Sidha, And may be able to practice all the eighty-four postures, One may achieve longevity, But shall be born again and again and meet not God. (Guru V, Sorath Raga ) 8. O, ignorant man, torture not your body as if in a furnance, Feed not the fire with your bones,There is nothing wrong; Why hang yourself upside down? Look within yourself for the Lord, And you will attain peace. (Guru I, Shlokas) 9. He who abstains from eating bread, Deprives himself of God-given blessing, And being led astry suffers much discomfort. He who wears no clothes, remains day and night in tribulations. By practicing silence man stupefies himself; How can he be awakened from th stupor except by the Guru? He walks bare-footed and suffers as he deserves. (Guru I, Asa Raga) 10. Some wander about hungry and naked, And invite death by practicing rigorous austerities; They know not the value of life. (Guru I, Maru Raga) 11. He eats filth and puts ashes on his head, The blind fool only loses his self-respect; He spends his days in wilderness, And at graveyards and rematoriums, The foolish man does not know that he will have to regret it afterwards, Only that man finds peace, who meets the Guru, And enshrines the Nam of God in his heart. (Guru I Asa Raga) 12. Some go about visiting the places of pilgrimage, And eat not bread, believing it a good religious act; Some expose themselves to blazing fire, And torture their bodies thus. But they can get no salvation this way. How could they? They who do not understand the Guru;s wisdom, Wander in wilderness, Being ego-centric and with no control on self, They dwell not on God's Nam. They practice falsehood and waste away their lives, And this wise fall into the noose of death. (Guru I, Maru Raga) 13. Some go to the jungle and sit in silence; Some overcome chill and frost and suffer cold water: Some be smear their bodies with ashes and do not wash the dirt; Some keep matted hair and appear harsh and frightful; They all put their family to disgrace.l Some wander day and night naked and do not sleep;; Some burn the parts of their body i fire and disfigure themselves; The body is like ashes without the Nam of the Lord; What do they say while weeping? those who serve the true Guru get respect in the presence of the Lord. (Guru I, Malhar Raga) 14. He walks bare-footed, And reaps the fruit of his actions, He eats dirty food and throws ashes on his head.The blind fool has lost his honour; He lives in desers and cremation grounds, The blind does not know the reality and afterwards repents. (Guru I, Asa Raga) 15. How can I with hungry stomach devote myself to Thee? Take away Thy rosary. (Kabirji, Sorath Raga) 16. Shall we go to bathe at the pilgrim places?No, Nam is the only sacred place of pilgrimage. (Guru I, Dhansri Raga) 17. I would bathe at the sacred places,If by doing so I could please Him;But what use is the Bathing, If it pleases Him not that way. How can mere bathing help? (Guru I, Japuji) 18. You will not get a place there for all your bathing,And wandering in different places.All these are useless,They cannot satisfy the conditions of that world. (Guru V, Gauri Raga) 19. I shall not go for Haj to Mecca, Nor worship at the Hindu places,I shall serve only Him and none else. (Guru V, Bhairo Raga) ======================================================== Backbiting 1. O ye, people of the world, why do you backbite? The backbiter is always exposed. Ravidasji, Gauri Rag 2. The corrupt man has no protection, The backbiter has no honour, Guru I, Gujri Rag 3. The slanderer carries the great burden of sins, Without payment he carries loads. Guru III, Majh Rag 4. Do not slander anyone, And thereby pick up a quarrel. Guru I, Vadhans Rag 5. He, who slanders is known as such, His actions will go in vain. Guru IV, Gauri Rag 6. He, who backbites loses his own credit; The slanderer only exposes himself. Guru IV, Bilawal Rag 7. He, who backbites us, Rids us of our sins. Kabirji, Gauri Rag 8. He, who slanders others, Cannot face anybody without shame. Guru IV, Gauri Rag 9. Day and night we talk ill of others, We are full of malice and sins. Guru I, Sri Rag 10. All hail to the great God, Who listens not to the backbiter. Guru IV, Sri Rag 11. The slanderer is cured not of his affiction, Try as well as we may. Guru V, Gauri Rag 12. He, who talks sweetly in one's presence, And talks ill at one's back, Is evil of heart and has been separated from God. Guru IV, Gauri Rag 13. Do not talk ill of others and be not jealous; Though educated thou hast no peace of mind. Guru I, Maru Rag 14. The slanderer cries in the wilderness, He forgets the Lord and thus gets the fruit of his deeds. Guru V, Asa Rag 15. The slanderer removes the dirt of others, He, the slave of mammon, eats that dirt. Guru IV, Gujri Rag ======================================================== Begging 1. Do not bow to him, Who assumes the role of a Guru and yet goes about begging. Guru I, Sarang Rag 2. Why should he go a-bigging, Who always lives with God? Guru I, Ramkali Rag 3. Seeking happiness, man undergoes much suffering, And enslaves himself to many a man; Like a dog he knocks about from door to door, But never realizes the Nam of God. Guru IX, ASA RAG 4. Says Farid, my Master, may I never go to another man's door, And if ever I am reduced to such a strait, Then take away this soul from my body. Faridji, Shlokas 5. I serve my Master, And I beg from no one else. Guru I, Dhanasri Rag 6. Woe to him who goes a-begging to another man: He, who begs from God, attains salvation. Guru V, Dhanasri Rag 7. Beg from God All that you need. Guru V, Dhansri Rag ======================================================== Behaviour 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners, on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Talk 1. Sweet talk gives pleasure to everyone. (Guru V, Gauri Rag) 2. Nanak, sweetness and humility Are the essence of all virtues. (Guru I, Asa Rg) 3. Blessed be that talk Which brings honour. (Guru I, Sri Rag) 4. Nanak, call him a foolWho talks in vain. (Guru I, Majh Rag) 5. The fool does not know the self, He annoys others with insipid words. (Guru III, Bihagara Rag) 6. Wherever we go, We should talk gently. (Guru I, Vadhans Rag) 7. All are pleased with gentle words. (Guru V, Gauri Rag) 8. Hear, O foolish mind, One who speaks insipid things, Comes to grief. (Guru I, Sri Rag) 9. Too much talking is in vain. (Guru I, DhansriI Rag) 10. To talk evil, Is to waste breath. (Guru I, ParbhatiRag) 11. He who speaks sweetly, And is humble in his ways, Enjoyeth the company of the Spouse. (Guru III, SriRag) 12. Friend, speak such words which bring us honour; 13. To be sour-tongued is to destroy oneself. (Guru I, Sri Rag) ======================================================== Bravery 1. Brave is he, who possessing strength displays it not, and lives in humble ways. GURU I, MAJH RAG 2. He is brave, Who fights for the down-trodden. KABIRJI, SHALOKAS 3. Only the brave person dies a worthy death, For he is accepted by the Lord after his death. GURU I, VADHANS RAG 4. He is brave in this world, Who is coloured with the dye of His Nam. GURU V, JAITSARI RAG 5. Nanak, he is the bravest of the brave, Who hath overcome his inner ego. GURU III, SHALOKAS ======================================================== Bribe 1. To accept a bribe and commit perjury, Is to strangulate oneself with the rope of dishonour. Guru I, Maru Rag ======================================================== Caste 1. A Vaishnava is he, who knows no other but the Lord. And by the Guru's Grace, realizes himself. He holds his mind, and brings it (back) to its only Home. His self dies, and he utters (nothing but) the Name of the Lord. Blessed is such a Vaishnava, for he Merges in Truth. (Var of Sri Rag, M. 4 with Shlokas) 2. All abide in Thy Hope: On all hearts rains (Thy Mercy). All are partners (in Thy Grace); O dear, Thou art alien to none. (Rag Majh M. 5) 3. Thou art here, Thou art Hereafter; All the creatures are Thy own Creation. (Majh M. 5) 4. He, whose inverse Lotus is upwards turned, gathers Light: And he Sees the All-pure in all, O dear ! (Majh M. 5) 5. Neither the body nor the caste go along (with one) in the world. Where one is to answer for one's deeds. Yea, one is Released only by Practising the (Lord's) Truth. (Majh M. 3) 6. What merits is in caste? Know thou the Truth within; (Of whatever caste one may be), he, who tastes the Poison will die ! (Var of Majh and the Shlokas of M. 1) 7. What is cold before the fire? What is night before the sun? What is darkness before the moon? What is caste before the water and the winds? Discriminate ye, O Saints, and search ye your hearts. For the Light of the Lord Pervades all; how, near how near is He ! Near, too near, is He to all the world; He, the Yonder Lord, beyond Measure. (Gauri Poorbi, M. 4) 8. (The Brahmin) spreads out his dhoti and on it he squats; And, like a donkey, gulps down he all that comes his way. But, without Deeds, he is Emancipated not, For, emancipation comes from dwelling upon the Lord's Name. He bathes and anoints himself and worships (the diety), Then threatens he with the knife to receive in charity. He recites the Vedas, uttering them sweetly with the tongue. (Gauri M. 5) 9. True, True, True, is He. Nay, not one is separate from the True Purusha. (Gauri Bavan Akhri M. 5) 10. He, who dwells within and without on the Lord's Name with Love And receives instruction from the Perfect Guru and abides with the Holy, is saved from Hell. Hell is not for him, Whose body and mind are permeated through with the Lord's Name. (Gauri Bavan Akhri M. 5) 11. He understands the essence of the Vedas, Puranas, and the Smritis, And finds the Apparent in the Subtle, He instructs all the four castes in the Lord's Wisdom, Nanak: Such a Pundit I salute for ever. The seed of the Lord's Name is in every heart. Let any of the four castes repeat His Name, And lo, he, who utters it, is Saved. (Gauri Sukhmani M. 4, Ashtapadi) 12. He, whom Thou makest to realize (Thy Essence), He the one Receiveth Thy True Name. He looks upon all alike, he is the Knower of the Quintessence. Nanak: He is the Victor of the whole world. (Ashtapadi Gauri Sukhmani M. 5) 13. Remember the One Lord only in thy mind, Whose form is one, but manifestations may. (Gauri Sukhmani M. 5) 14. I am jealous of no one; I have become the Dust of all; And I recite Thy Nectar Name in the Society of the Holy. (Gauri Sukhmani M. 5) 15. He is Beauteous, Wise, the Knower of the Essence, Looking on all alike, Seeing the One always in all. 16. The Brahmins, the Kshatriyas, the Vaishyas, the Shudras, and even the low wretches are all Emancipated, Contemplating their Lord. (Thitti Gauri M. 5) 17. The True Beneficent Guru is for ever Compassionate: And he is withut envy too, and looks upon all as the creatures of the One Creator-Lord. (Var of Gauri M. 4) 18. In the womb of the mother, no one knows one's caste, It is from the Lord's Seed that the whole Creation came into being. Say, O Pundit, how did you become a Brahmin-born? Do not lose the Merit of thy human birth by calling thyself a high caste. If thou art a Brahmin born of a Brahmin mother, then why didn't you choose to be born in somewise different than the others? How are you a Brahmin and I a low-caste? Is it that I have blood in my veins and you have milk? (3) Says Kabir: "He alone who contemplates his Lord, Is renowned a Brahmin among the men of God." (Gauri Kabirji) 19. And have this thy Way that you look upon all, alike, And reflect on the Quintessence of Reality; nay, reflect not on another thought. (Gauri Kabirji) 20. On the eight day, know thou that the eight tissues make up the body, And, within it, Abides the Casteless He, thy King, the Great Treasure. (Rag Gauri Thitti of Kabirji) 21. See thou of each the Light within and ask not his caste: For, Hereafter, the caste is of no avail. (Asa, M. 1) 22. Hereafter goes not caste nor color with thee, And one becomes as are one' s deeds. (Asa, M. 3) 23. If superior is your caste, O Bride, And you are honored in the society, and also you have a beauteous abode to live in, But, if you have Ego in your heart, you are indeed deformed. Charming, with well-cut figure, wise and clever may you be, But if you pride on yourself, you are consumed by infatuation. (Asa M. 5, Panchapadas) 24. Hereafter, caste and power are of no account, for a new man is born into the World of God. Yea, they whose Honor is of account to the Lord, they alone are men of Honor. (Asa Sri Kabirji Dupadas) 25. Says Kabir: "Listen, O my mother, See you not tht these shaven heads have made me lose my (low) caste?" (Asa Sri Kabirji Dupdas) 26. What have I to do with the distinctions of caste, For, I but Cherish ever the Name of the Lord? (Asa: Word of Sri Namdevji) 27. To the Lord, the Sustainer of the earth, was Namdeva's Mind attuned. And lo he, calico-printer of little worth, became worthy of Praise. Giving up his spinning and weaving, Kabir Cherished the Love of the Lord's Feet, And he, the weaver of low birth, became the Treasure of Virtue. Ravidas, the cobbler, who carted the dead animals, abandoned the love of Maya; and he became renowned through the companionship of the Saints and saw the vision of the Lord. Saina, the barber, who was engaged in doing odd little things, became known the world over, When he Enshrined the Transcendent Lord in the Mind, and was acknowledged among the Devotees of the Lord, Hearing all this, Dhanna, the Jat, also became dedicated to the God's Way. And he was ushered into the Lord's Presence: O how Fortunate was he ! (Word of Bhagat Dhannaji) 28. O mind, utter ever the Lord's Praise. For, Singing and Hearing and Contemplating Him, one is Saved, caste or no caste. I know this Way, fo I'm merged into my Creator-Lord. (Devghandari M. 5) 29. Those turned Godwards belong to the Caste of the True God. For, within them Abides their Lord and Master who is their Bosom-friend. (Vadhans M. 3) 30. Of a high caste or casteless, whoever Dwells on the (Lord's) Name, he attains to the highest Boon (of Beautitude). So I dwell on the Lord's Name: and my Mind is pleased with the Lord's Name. 31. Unknowable is my Lord, Infinite. Unfathomable and Imperceptible, Who Dies not, nor is bound by the Writ of Karma. His Caste is casteless; He is incarnated not and is Self-existent: He is neither lured away by Doubt nor Attachment. (Sorath M. 1) 32. O Lord, I beg at Thy Door; Bless me Thou with Thy Grace. As saffron, flowers, musk and gold embellish the bodies of all, (without distinction), And as also does the scented Chandan, of the Saints too, this, indeed, is the merit that they make frgrant all who come unto them. Does anyone ever curse or slander butter or silk? (Tilang M. 1) 33. Contemplating the Lord, men of low caste attained a High Station. Pray, ask thou Vidura, the son of the slave-girl, with whom Krishna chose to abide. O brother! Hear thou the Unutterable Gospel of the Lord, which rids thee of thy Doubt and Woes and Hunger. Ravidas, the tanner, praised his Lord for a brief time. And he from a low-caste Wretch was Purified, and all the four castes repaired to his feet. Namdeva loved his Lord, though people called him a calico-printer. Yet, the Lord turned his back upon the high castes, and Hugged him, His Devotee, to His Bosom. Even the sixty-eight pilgrim-stations Anoint the Foreheads of the Devotees of the Lord. Nanak seeks to See their Vision every moment, only if the Lord Blesses him so. (Suhi, M. 4) 34. Wisdom is that which is imparted to the four castes alike: Nanak: He who Dwells on the Name of the All-pervading Lord, alone is Emancipated in the Kali-age. (Rag Suhi M. 5) 35. The Kshatriyas, the Brahmins, the Shudras and the Vaishyas: the Lord's Word is equally for them all. So worship (the Word), thy Guru, as God, day and night, more and for ever more. (Bilawal M. 4) 36. Of the egg-born, the sweat-born, the earth-born, the foetus born, and the creatures of all colors and kinds, Not one is Saved, save by seeking the Saint's Refuge, Be he a Brahmin, a Krhatriya, a Vaishya or a Chandala. (6) Namadeva, Jaideva, Trilochana, Kabir and Ravidasa, the untouchable tanner. And Dhanna, the Jat, and Saina (the barber), all Met with God, repairing to the Saints' Feet. (Bilawal M. 4) 37. Yea, he is Highest of the high and Purest of the pure, in whose heart abides the Lord. Nanak washes the Feet of such a Devotee who Dedicates himself to his Lord, though he be of a low caste. 38. You are of high caste, but feed yourself upon the lower castes. Yea, by forcing your will, you fill yorr belly. And investing the Chaudasa and the Amavasa days with sanctity, you beg for alms: lo, you fall into the well, lamp in hand. You are a Brahmin whle I am a weaver from Kashi, how can I be your equal? But, while you are drowned with all your faith in the Vedas, I am Saved, uttering the Lord's Name. (Kabir) 39. God is like sugar mixed with sand: the elephant in thee can pick it not. Says Kabir: "Abandon the Ego of thy caste and pick it, becoming (humble) like a little ant." (Kabir) 40. Yea, He minds not their caste or color, nor family nor lineage, And Blesses them with His Name, in His Mercy, and Embellishes them all-too-spontaneouslyl (Nat Narayan M. 5) 41. Be not proud of thy caste: For, he alone is a Brahmn who Knows Brahma, the only God. (Rag Bhairo M. 3, Chaupadas) 42. Caste or no caste, whosoever contemplates God, is Emancipated, yea, whosoever dwells on Him. (Bhairo M. 5) 43. I've abandoned my father and mother, and have sold off myself to the Sainta; I have lost my caste, and Praise ever my (casteless) God. (Sarang M. 5) 44. Kabir: If turmeric loses its yellow, the wheat-flour its white, Then blessed is their love, for, it makes them lose their caste. (Shlokas of Bhakta Kabirji) 45. My weaver's caste is no longe s stigma to me, for, within me I cherish my God And, lo, my Lord has taken me into his Embrace, and all my involvement is past. (Shlokas of Bhagat Kabirji) ========================================================

Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh Great to read in your free time!! ============================================ Hypocrisy 1. However saintly garb a man may wear, He cannot conceal his inward impurity. Guru V, Gauri Rag 2. Brother, what have you gained by reading Puranas? You have neither worshipped God, Nor fed the hungry, Nor controlled lust, anger, greed, and backbiting; All your efforts have gone in vain. Parmanandji, Sarang Rag 3. He, whose heart is corrupt and yet calls himself a saint, Is a hypocrite and can never realize God. Guru III, Sri Rag 4. I have cleansed my body from outside, But my mind is full of passions. Ravidasji, Gauri Rag 5. The hypocrite keeps fast; He will neither attain God nor be honoured. Kabirji, Gond Rag 6. By wandering about in a Yogi's garb, One cannot get salvation. Guru III, Basant Rag 7. His heart is polluted, And he shows himself to be pure; He has lost the game of his life. Guru III, RamkaliRag 8. His mind is full of deceit. And he calls himself a saint, His desires are not fulfilled, And he meets his end in shame. Guru III, Gajri Rag 9. Says Nanak: Those who are pure from inside live with the Guru for ever. Guru III, Ramkali Rag 10. The heart is full of spite, Yet he talks sweetly, He meets his end in misery Guru V, Gauri Rag 11. By mere fasting, One cannot attain God. Kabirji, Gond Rag 12. A yogi is recognized neither by his clothes, Nor by his dirty garb. Guru III, Shlokas 13. Inwardly our hearts are dark but outwardly we appear bright; We pretend to copy those who wait on the Lord at His gate, And are absorbed in the Lord, enjoying the utmost bliss. Guru I, Sri Rag 14. With sandal paste on the forehead, And beads in the hand, They have disguised their real self, Thinking the Lord a toy. Kabirji, Bhairo Rag 15. The hypocrite closes his eyes and nose to deceive the people; He closes his eyes with his fingers saying; I see the three worlds; But he knows not what passes just behind him Guru I, Dhansri Rag 16. Those who are lost in greed and passions, Cannot cheat the Master, They make a show of their piety, But their minds are intoxicated with the wine of Maya; 17. They have followed the devil, And have to pass through many births, They suffer according to their actions. Guru V, Gauri Rag 18. He cannot be attained by mere talk; Through the grace of the Guru, He resides in the heart. Guru I, Asa Rag 19. A hypocrite shall never attain, The Supreme God. GuruIII, Shlokas 20. If your heart is crooked what is then the use Of your going on a pilgrimage to Kaaba or saying the Nimaz? Kabirji, Prabhati Rag 21. Those who make a show of Nimaz, Do not hesitate to devour men; Those who wear sacred thread, Do not hesitate to use the dagger. Guru I, Shlokas 22. Small indeed is the merit of making Pilgrimages, penances, compassion and alms-giving, If one has not been within oneself, And has not bathed in the ambrosial river within; If one has not felt holy inspiration within, If the seed of nam is not put in the soil of heart, And if love has not yet sprung. Guru I, Japji 23. There is deceit in his heart, And outwardly he prays; What is the use of his going on a pilgrimage to Kaaba? Kabirji, Prabhati Rag 24. The falsehood and deceit cannot remain con cealed for long, The false appearance vanishes. Guru IV, Gauri Rag 25. He changes many garbs and wanders, But there is deceit in the heart; He does not reach the palace of God, After death he becomes a person full of filth. Guru I, MajhRag 26. Those who wear dhotis of three and a half yards length, Those who wear threefold sacred thread, Those who wear rosaries round their necks, And carry shining pails in their hands, Are not the saints of God; They are the cheats of Benaras. Kabirji, Asa Rag 28. He recites the holy Mantras, But tells lies; That is the condition of this Guru-less person. Guru V, Maru Rag 29. The Qazi sits for administering justice; He tells the beads of rosary, And makes a show of the Name of God, He accepts bribes and harms the right cause. Guru I, Ramkali Rag 30. The disciple turns to the Guru for food, For the love of food, he comes to dwell with the Guru. Guru I, Asa Rag 31. He studies Vedas but quarrels, He doth not remember God and hath no respect. Guru III, Sorath Rag 32. There is a mark on the forehead, And a rosary in the hand, This is the garb; People have considered God as a toy. Kabirji, Maru Rag 33. O heretic, do not be hypocritical, Always remember the Name of the Lord. Namdevji Ramkali Rag 34. We are good at talk, But vicious in our deeds, Our minds are black from within, Though they appear white from withou; We mimic the ways of those, Who serve at the Lord's door. Guru I, Shlokas 35. Man doeth evil deeds and pretends to be pure, In the Lord's Court, he is bound down like a thief. Guru V, Gauri Rag ======================================================== Introspection 1. Those are pure, Who know what they are. (Guru III, Vadhans Rag) 2. O slave, devoid of any virtue! Realize your intrinsic value. (Guru I, Gauri Rag) 3. He is a fool, Who does not know his self. (Guru III, Gajri Rag) 4. Mad is he, Who does not know his self. (KABIRJI, BILAWAL Rag) 5. He is mad, Who does not recognize his self. (Guru I, Majh Rag) 6. God is ever near, Do not think He is far away: Through the Word of the Guru, Recognize Him in yourself. (Guru III, Majh Rag) 7. He, who hathe realized not the quintessence, the self, All his deeds are stupid, false and vain. (Bainji, Prabhati Rag) 8. Just as there is fragrance in the flower, And reflection in the mirror, Similarly, God lives within; Search Him in thy heart, O brother. (Guru IX, Dhansri Rag) ======================================================== Metamorphosis 1. The creator has ordained, The transmigration of soul. U (Guru III, Bilawal Rag) 2. The universe exhibits, The phenomenon of metempsychosis. (Guru III, Bilawal Rag) 3. Those in whose heart there is greed and lust have lost their way; They will have to pass through many births. (Guru III, Gujri Rag) 4. Lust and anger dominate the whole earth, Therefore, man has to pass through the pangs of transmigration. (Guru III Majh Rag) 5. One wanders through Eighty-four lacs of different births. (Guru V, Gauri Rag) 6. As many a flower blossoms in wildderness, And wasted its frangrance, So through many births I have wandered. (Kabirji, Gauri Rag) 7. Those who are entangled in lust, anger, greed and passion, Cannot be saved from transmigration. (Guru V, Gauri Rag) 8. My Lord, save me this time, So that I may not have to be born again. (Kabirji, Maru Rag) 9. Eating, drinking, playing and laughing, I have passed through many births; My Master, save me from the dreadful ocean of transmigration. (Guru V, Gauri Rag) 10. God's works are wonderful, Forgetting Him one has to pass through many births. (Guru III, Majh Rag) 11. Says Kabir, remember God, He will end transmigration for you. (Kabirji, Asa Rag) 12. Nanak, transmigration can only end, If He resides in the mind. (Guru V, Gauri Rag) 13. Nanak, God is ever with me, I have no fear of transmigration. (Guru V, Sorath Rag) 14. Godly men live on the Nam of the Lord, They have been relieved of the pains of fear, And the pangs of of transmigration. (Guru V, Gauri Rag) 15. By singing His glory, All desires are fulfilled. The fear of transmigration is removed, And the true One is realized. (Guru V, Jaitsri Rag) 16. Through the service of the Lord, The transmigration of soul can be brought to an end. (Guru V, Gauri Rag) 17. Says Nanak, I have prostrated at Thy feet, save me from trans-migration. (Guru V, Bihagara Rag) 18. Praise thou thy Lord, And thou will liberate Thy soul. (Guru III, Sri Rag) ======================================================== Passions 1. There are five robbers in this body, Lust, anger, greed, attachment and pride. GURU III, SORATH RAG 2. Call him a perfect fool, Who is the slave of his passions Greed, lust and pride. GURU I, MAJH RAG 3. None can get happiness, By indulging in the passions-lust, anger, greed and conceit. GURU V, SORATH RAG 4. In the fire of desire, The whole world is being consumed- Greed, conceit and ego hold sway. GURU III, MAJH RAG 5. My mind has been drowned in passions, I cannot think of this or the next life. RAVIDASJI, GAURI RAG 6. Entangled in greed, lust and passion, I commit many sins. GURU V, BIHAGARA RAG 7. Lust, anger, greed pride and passion, By following these one cannot get peace. GURU V, SORATH RAG 8. Poisoned with passion and greed, One has forgotten the nectar of His Nam. DHANNAJI, ASA RAG 9. Intoxicated with lust you are lost in passions, And do not distinguish between vice and virtue. BAINIJI, SRI RAG 10. O proud man, Attracted by wealth and beautiful women, You have forgotten God. KABIRJI, KENDARA RAG 11. Lost in lust, anger and deceit, my days have been wasted; Busy in backbiting I have passed my life, And have never remember God. KABIRJI, MARU RAG 12. Without subduing your passions, Say, how will you be able to realize the Lord? GURU I, GAURI RAG ======================================================== Placibility 1. Farid, he who gives a slap in your face. Pay him not in the same coin; Rather kiss his feet and retire home. FARIDJI, SHALOKAS 2. Where the virtue of forgiveness prevails, There the Lord Himself resides. KABIRJI SHALOKAS 3. Remove malice from your own heart, And behold, the whole world is your friend. GURU I, GAURI RAG 4. Countless people have perished Without the spirit of forgiveness. GURU I, RAMKALI RAG 5. Farid, he who practices treachery with you, Do him good in return; Let not anger enter your heart. Thus you will render yourself immune From physical and mental ailments, And attain whatever you desire. FARIDJI SHALOKAS 6. He, who practiseth forgiveness, This is for him the real keeping of the fast. GURU I, GAURI RAG ======================================================== Predestination 1. The year and moment of my death are fore ordained, Come and anoint me with the oil of Love. (Guru I, GauriI Rag) 2. As God has written in your account So you get. (Guru I, Sri Rag) 3. Nanak, what can one get, If it is not ordained? (Guru III, Sorath Rag) 4. What has been written in your fate, None can change; Brother, as the Creator ordains, so it happens. (Guru III, SorathRag) 5. One may try one's utmost, Yet without His decree nothing can be obtained. (Guru I, Tilang Rag) 6. One gets according to What is in one's destiny. (Guru III, Sorath Rag) 7. Through the eternal decree of Providence, The Guru has been attained, And now my mind is absorbed in the love of the Lord. (Guru IV, GauriI Rag) 8. How could writ of Eternity be obliterated, When the writ is by His Will. (Guru I, Sri Rag) ======================================================== Anger 1. Do not be angry with any person, But know yourself. Guru V, Jaitsri Rag 2. When His Nam resides in the mind, Anger and conceit are washed away. Guru III, Sri Rag 3. Those who have fallen in love with him, Anger, lust and greed do not come near them. Guru V, Bihagara Rag 4. Understands the essence of all the Vedas: Forsake the anger from your mind, O Pandit. Guru V, RAMKALI Rag ======================================================== Asceticism 1. Of what avail to him are meditation, penances, fasts and worship, In whose mind dwelleth not the Lord. (Kabir ji, Gauri Raga) 2. I meditate and practise austerity, And discipline my body and live at a holy place, And give charity and do good deeds, But without the True Lord, Of what avail are all these? (Guru I, Sri Raga) 3. Repetition of mantras, austerities, set way of living,And other deeds and actions, Leave us destitute even before out journey ends; You shall not get even half a copper for your fasts, And special programme of life. These things, O brother, will not help; For, the requirements of that path are different. (Guru V, Gauri Raga) 4. I do not keep the fast, as kept by Hindus, Nor that observed by Muslims in Ramzan. I serve Him and Him alone, Who is my ultimate Refuge. (Guru V, Bhairo Raga) 5. By abiding in silence and taking meals on the palms of hands and not on plate, And wandering naked through woods, And going about bathing at all the pilgrim places and sacred rivers, Yea, even wandering throughout the world, The sense of duality goes not, But ever grows in the heart. One may dwell at holy places as much as one wishes, Even if one chooses to be sawn alive there, Themind defiled by sin is cleansed not thus, However one may try. One may gift away one's wife laden with gold, One may give away in charity, horses, elephants, land and grain, But one cannot find Lord's gate that way, (Guru V, Sorath Raga) 6. By reading the holy books, By controlling breath and cleansing the inner system by Yogic exercises, One cannot get rid of the five evils; On the other hand one gets self-conceited more and more. One may worship and make flower offerings to the gods, And may prostrate like a log before them, And perform the six karmas as mentioned in the Shastras, But the fetters of egoism loosen not, Rather, become even more tight, And one attains not God even this wise. (Guru V, Sorath Raga) 7. One may practice Yoga, like a Sidha, And may be able to practice all the eighty-four postures, One may achieve longevity, But shall be born again and again and meet not God. (Guru V, Sorath Raga ) 8. O, ignorant man, torture not your body as if in a furnance, Feed not the fire with your bones,There is nothing wrong; Why hang yourself upside down? Look within yourself for the Lord, And you will attain peace. (Guru I, Shlokas) 9. He who abstains from eating bread, Deprives himself of God-given blessing, And being led astry suffers much discomfort. He who wears no clothes, remains day and night in tribulations. By practicing silence man stupefies himself; How can he be awakened from th stupor except by the Guru? He walks bare-footed and suffers as he deserves. (Guru I, Asa Raga) 10. Some wander about hungry and naked, And invite death by practicing rigorous austerities; They know not the value of life. (Guru I, Maru Raga) 11. He eats filth and puts ashes on his head, The blind fool only loses his self-respect; He spends his days in wilderness, And at graveyards and rematoriums, The foolish man does not know that he will have to regret it afterwards, Only that man finds peace, who meets the Guru, And enshrines the Nam of God in his heart. (Guru I Asa Raga) 12. Some go about visiting the places of pilgrimage, And eat not bread, believing it a good religious act; Some expose themselves to blazing fire, And torture their bodies thus. But they can get no salvation this way. How could they? They who do not understand the Guru;s wisdom, Wander in wilderness, Being ego-centric and with no control on self, They dwell not on God's Nam. They practice falsehood and waste away their lives, And this wise fall into the noose of death. (Guru I, Maru Raga) 13. Some go to the jungle and sit in silence; Some overcome chill and frost and suffer cold water: Some be smear their bodies with ashes and do not wash the dirt; Some keep matted hair and appear harsh and frightful; They all put their family to disgrace.l Some wander day and night naked and do not sleep;; Some burn the parts of their body i fire and disfigure themselves; The body is like ashes without the Nam of the Lord; What do they say while weeping? those who serve the true Guru get respect in the presence of the Lord. (Guru I, Malhar Raga) 14. He walks bare-footed, And reaps the fruit of his actions, He eats dirty food and throws ashes on his head.The blind fool has lost his honour; He lives in desers and cremation grounds, The blind does not know the reality and afterwards repents. (Guru I, Asa Raga) 15. How can I with hungry stomach devote myself to Thee? Take away Thy rosary. (Kabirji, Sorath Raga) 16. Shall we go to bathe at the pilgrim places?No, Nam is the only sacred place of pilgrimage. (Guru I, Dhansri Raga) 17. I would bathe at the sacred places,If by doing so I could please Him;But what use is the Bathing, If it pleases Him not that way. How can mere bathing help? (Guru I, Japuji) 18. You will not get a place there for all your bathing,And wandering in different places.All these are useless,They cannot satisfy the conditions of that world. (Guru V, Gauri Raga) 19. I shall not go for Haj to Mecca, Nor worship at the Hindu places,I shall serve only Him and none else. (Guru V, Bhairo Raga) ======================================================== Backbiting 1. O ye, people of the world, why do you backbite? The backbiter is always exposed. Ravidasji, Gauri Rag 2. The corrupt man has no protection, The backbiter has no honour, Guru I, Gujri Rag 3. The slanderer carries the great burden of sins, Without payment he carries loads. Guru III, Majh Rag 4. Do not slander anyone, And thereby pick up a quarrel. Guru I, Vadhans Rag 5. He, who slanders is known as such, His actions will go in vain. Guru IV, Gauri Rag 6. He, who backbites loses his own credit; The slanderer only exposes himself. Guru IV, Bilawal Rag 7. He, who backbites us, Rids us of our sins. Kabirji, Gauri Rag 8. He, who slanders others, Cannot face anybody without shame. Guru IV, Gauri Rag 9. Day and night we talk ill of others, We are full of malice and sins. Guru I, Sri Rag 10. All hail to the great God, Who listens not to the backbiter. Guru IV, Sri Rag 11. The slanderer is cured not of his affiction, Try as well as we may. Guru V, Gauri Rag 12. He, who talks sweetly in one's presence, And talks ill at one's back, Is evil of heart and has been separated from God. Guru IV, Gauri Rag 13. Do not talk ill of others and be not jealous; Though educated thou hast no peace of mind. Guru I, Maru Rag 14. The slanderer cries in the wilderness, He forgets the Lord and thus gets the fruit of his deeds. Guru V, Asa Rag 15. The slanderer removes the dirt of others, He, the slave of mammon, eats that dirt. Guru IV, Gujri Rag ======================================================== Begging 1. Do not bow to him, Who assumes the role of a Guru and yet goes about begging. Guru I, Sarang Rag 2. Why should he go a-bigging, Who always lives with God? Guru I, Ramkali Rag 3. Seeking happiness, man undergoes much suffering, And enslaves himself to many a man; Like a dog he knocks about from door to door, But never realizes the Nam of God. Guru IX, ASA RAG 4. Says Farid, my Master, may I never go to another man's door, And if ever I am reduced to such a strait, Then take away this soul from my body. Faridji, Shlokas 5. I serve my Master, And I beg from no one else. Guru I, Dhanasri Rag 6. Woe to him who goes a-begging to another man: He, who begs from God, attains salvation. Guru V, Dhanasri Rag 7. Beg from God All that you need. Guru V, Dhansri Rag ======================================================== Behaviour 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners, on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Talk 1. Sweet talk gives pleasure to everyone. (Guru V, Gauri Rag) 2. Nanak, sweetness and humility Are the essence of all virtues. (Guru I, Asa Rg) 3. Blessed be that talk Which brings honour. (Guru I, Sri Rag) 4. Nanak, call him a foolWho talks in vain. (Guru I, Majh Rag) 5. The fool does not know the self, He annoys others with insipid words. (Guru III, Bihagara Rag) 6. Wherever we go, We should talk gently. (Guru I, Vadhans Rag) 7. All are pleased with gentle words. (Guru V, Gauri Rag) 8. Hear, O foolish mind, One who speaks insipid things, Comes to grief. (Guru I, Sri Rag) 9. Too much talking is in vain. (Guru I, DhansriI Rag) 10. To talk evil, Is to waste breath. (Guru I, ParbhatiRag) 11. He who speaks sweetly, And is humble in his ways, Enjoyeth the company of the Spouse. (Guru III, SriRag) 12. Friend, speak such words which bring us honour; 13. To be sour-tongued is to destroy oneself. (Guru I, Sri Rag) ======================================================== Bravery 1. Brave is he, who possessing strength displays it not, and lives in humble ways. GURU I, MAJH RAG 2. He is brave, Who fights for the down-trodden. KABIRJI, SHALOKAS 3. Only the brave person dies a worthy death, For he is accepted by the Lord after his death. GURU I, VADHANS RAG 4. He is brave in this world, Who is coloured with the dye of His Nam. GURU V, JAITSARI RAG 5. Nanak, he is the bravest of the brave, Who hath overcome his inner ego. GURU III, SHALOKAS ======================================================== Bribe 1. To accept a bribe and commit perjury, Is to strangulate oneself with the rope of dishonour. Guru I, Maru Rag ======================================================== Caste 1. A Vaishnava is he, who knows no other but the Lord. And by the Guru's Grace, realizes himself. He holds his mind, and brings it (back) to its only Home. His self dies, and he utters (nothing but) the Name of the Lord. Blessed is such a Vaishnava, for he Merges in Truth. (Var of Sri Rag, M. 4 with Shlokas) 2. All abide in Thy Hope: On all hearts rains (Thy Mercy). All are partners (in Thy Grace); O dear, Thou art alien to none. (Rag Majh M. 5) 3. Thou art here, Thou art Hereafter; All the creatures are Thy own Creation. (Majh M. 5) 4. He, whose inverse Lotus is upwards turned, gathers Light: And he Sees the All-pure in all, O dear ! (Majh M. 5) 5. Neither the body nor the caste go along (with one) in the world. Where one is to answer for one's deeds. Yea, one is Released only by Practising the (Lord's) Truth. (Majh M. 3) 6. What merits is in caste? Know thou the Truth within; (Of whatever caste one may be), he, who tastes the Poison will die ! (Var of Majh and the Shlokas of M. 1) 7. What is cold before the fire? What is night before the sun? What is darkness before the moon? What is caste before the water and the winds? Discriminate ye, O Saints, and search ye your hearts. For the Light of the Lord Pervades all; how, near how near is He ! Near, too near, is He to all the world; He, the Yonder Lord, beyond Measure. (Gauri Poorbi, M. 4) 8. (The Brahmin) spreads out his dhoti and on it he squats; And, like a donkey, gulps down he all that comes his way. But, without Deeds, he is Emancipated not, For, emancipation comes from dwelling upon the Lord's Name. He bathes and anoints himself and worships (the diety), Then threatens he with the knife to receive in charity. He recites the Vedas, uttering them sweetly with the tongue. (Gauri M. 5) 9. True, True, True, is He. Nay, not one is separate from the True Purusha. (Gauri Bavan Akhri M. 5) 10. He, who dwells within and without on the Lord's Name with Love And receives instruction from the Perfect Guru and abides with the Holy, is saved from Hell. Hell is not for him, Whose body and mind are permeated through with the Lord's Name. (Gauri Bavan Akhri M. 5) 11. He understands the essence of the Vedas, Puranas, and the Smritis, And finds the Apparent in the Subtle, He instructs all the four castes in the Lord's Wisdom, Nanak: Such a Pundit I salute for ever. The seed of the Lord's Name is in every heart. Let any of the four castes repeat His Name, And lo, he, who utters it, is Saved. (Gauri Sukhmani M. 4, Ashtapadi) 12. He, whom Thou makest to realize (Thy Essence), He the one Receiveth Thy True Name. He looks upon all alike, he is the Knower of the Quintessence. Nanak: He is the Victor of the whole world. (Ashtapadi Gauri Sukhmani M. 5) 13. Remember the One Lord only in thy mind, Whose form is one, but manifestations may. (Gauri Sukhmani M. 5) 14. I am jealous of no one; I have become the Dust of all; And I recite Thy Nectar Name in the Society of the Holy. (Gauri Sukhmani M. 5) 15. He is Beauteous, Wise, the Knower of the Essence, Looking on all alike, Seeing the One always in all. 16. The Brahmins, the Kshatriyas, the Vaishyas, the Shudras, and even the low wretches are all Emancipated, Contemplating their Lord. (Thitti Gauri M. 5) 17. The True Beneficent Guru is for ever Compassionate: And he is withut envy too, and looks upon all as the creatures of the One Creator-Lord. (Var of Gauri M. 4) 18. In the womb of the mother, no one knows one's caste, It is from the Lord's Seed that the whole Creation came into being. Say, O Pundit, how did you become a Brahmin-born? Do not lose the Merit of thy human birth by calling thyself a high caste. If thou art a Brahmin born of a Brahmin mother, then why didn't you choose to be born in somewise different than the others? How are you a Brahmin and I a low-caste? Is it that I have blood in my veins and you have milk? (3) Says Kabir: "He alone who contemplates his Lord, Is renowned a Brahmin among the men of God." (Gauri Kabirji) 19. And have this thy Way that you look upon all, alike, And reflect on the Quintessence of Reality; nay, reflect not on another thought. (Gauri Kabirji) 20. On the eight day, know thou that the eight tissues make up the body, And, within it, Abides the Casteless He, thy King, the Great Treasure. (Rag Gauri Thitti of Kabirji) 21. See thou of each the Light within and ask not his caste: For, Hereafter, the caste is of no avail. (Asa, M. 1) 22. Hereafter goes not caste nor color with thee, And one becomes as are one' s deeds. (Asa, M. 3) 23. If superior is your caste, O Bride, And you are honored in the society, and also you have a beauteous abode to live in, But, if you have Ego in your heart, you are indeed deformed. Charming, with well-cut figure, wise and clever may you be, But if you pride on yourself, you are consumed by infatuation. (Asa M. 5, Panchapadas) 24. Hereafter, caste and power are of no account, for a new man is born into the World of God. Yea, they whose Honor is of account to the Lord, they alone are men of Honor. (Asa Sri Kabirji Dupadas) 25. Says Kabir: "Listen, O my mother, See you not tht these shaven heads have made me lose my (low) caste?" (Asa Sri Kabirji Dupdas) 26. What have I to do with the distinctions of caste, For, I but Cherish ever the Name of the Lord? (Asa: Word of Sri Namdevji) 27. To the Lord, the Sustainer of the earth, was Namdeva's Mind attuned. And lo he, calico-printer of little worth, became worthy of Praise. Giving up his spinning and weaving, Kabir Cherished the Love of the Lord's Feet, And he, the weaver of low birth, became the Treasure of Virtue. Ravidas, the cobbler, who carted the dead animals, abandoned the love of Maya; and he became renowned through the companionship of the Saints and saw the vision of the Lord. Saina, the barber, who was engaged in doing odd little things, became known the world over, When he Enshrined the Transcendent Lord in the Mind, and was acknowledged among the Devotees of the Lord, Hearing all this, Dhanna, the Jat, also became dedicated to the God's Way. And he was ushered into the Lord's Presence: O how Fortunate was he ! (Word of Bhagat Dhannaji) 28. O mind, utter ever the Lord's Praise. For, Singing and Hearing and Contemplating Him, one is Saved, caste or no caste. I know this Way, fo I'm merged into my Creator-Lord. (Devghandari M. 5) 29. Those turned Godwards belong to the Caste of the True God. For, within them Abides their Lord and Master who is their Bosom-friend. (Vadhans M. 3) 30. Of a high caste or casteless, whoever Dwells on the (Lord's) Name, he attains to the highest Boon (of Beautitude). So I dwell on the Lord's Name: and my Mind is pleased with the Lord's Name. 31. Unknowable is my Lord, Infinite. Unfathomable and Imperceptible, Who Dies not, nor is bound by the Writ of Karma. His Caste is casteless; He is incarnated not and is Self-existent: He is neither lured away by Doubt nor Attachment. (Sorath M. 1) 32. O Lord, I beg at Thy Door; Bless me Thou with Thy Grace. As saffron, flowers, musk and gold embellish the bodies of all, (without distinction), And as also does the scented Chandan, of the Saints too, this, indeed, is the merit that they make frgrant all who come unto them. Does anyone ever curse or slander butter or silk? (Tilang M. 1) 33. Contemplating the Lord, men of low caste attained a High Station. Pray, ask thou Vidura, the son of the slave-girl, with whom Krishna chose to abide. O brother! Hear thou the Unutterable Gospel of the Lord, which rids thee of thy Doubt and Woes and Hunger. Ravidas, the tanner, praised his Lord for a brief time. And he from a low-caste Wretch was Purified, and all the four castes repaired to his feet. Namdeva loved his Lord, though people called him a calico-printer. Yet, the Lord turned his back upon the high castes, and Hugged him, His Devotee, to His Bosom. Even the sixty-eight pilgrim-stations Anoint the Foreheads of the Devotees of the Lord. Nanak seeks to See their Vision every moment, only if the Lord Blesses him so. (Suhi, M. 4) 34. Wisdom is that which is imparted to the four castes alike: Nanak: He who Dwells on the Name of the All-pervading Lord, alone is Emancipated in the Kali-age. (Rag Suhi M. 5) 35. The Kshatriyas, the Brahmins, the Shudras and the Vaishyas: the Lord's Word is equally for them all. So worship (the Word), thy Guru, as God, day and night, more and for ever more. (Bilawal M. 4) 36. Of the egg-born, the sweat-born, the earth-born, the foetus born, and the creatures of all colors and kinds, Not one is Saved, save by seeking the Saint's Refuge, Be he a Brahmin, a Krhatriya, a Vaishya or a Chandala. (6) Namadeva, Jaideva, Trilochana, Kabir and Ravidasa, the untouchable tanner. And Dhanna, the Jat, and Saina (the barber), all Met with God, repairing to the Saints' Feet. (Bilawal M. 4) 37. Yea, he is Highest of the high and Purest of the pure, in whose heart abides the Lord. Nanak washes the Feet of such a Devotee who Dedicates himself to his Lord, though he be of a low caste. 38. You are of high caste, but feed yourself upon the lower castes. Yea, by forcing your will, you fill yorr belly. And investing the Chaudasa and the Amavasa days with sanctity, you beg for alms: lo, you fall into the well, lamp in hand. You are a Brahmin whle I am a weaver from Kashi, how can I be your equal? But, while you are drowned with all your faith in the Vedas, I am Saved, uttering the Lord's Name. (Kabir) 39. God is like sugar mixed with sand: the elephant in thee can pick it not. Says Kabir: "Abandon the Ego of thy caste and pick it, becoming (humble) like a little ant." (Kabir) 40. Yea, He minds not their caste or color, nor family nor lineage, And Blesses them with His Name, in His Mercy, and Embellishes them all-too-spontaneouslyl (Nat Narayan M. 5) 41. Be not proud of thy caste: For, he alone is a Brahmn who Knows Brahma, the only God. (Rag Bhairo M. 3, Chaupadas) 42. Caste or no caste, whosoever contemplates God, is Emancipated, yea, whosoever dwells on Him. (Bhairo M. 5) 43. I've abandoned my father and mother, and have sold off myself to the Sainta; I have lost my caste, and Praise ever my (casteless) God. (Sarang M. 5) 44. Kabir: If turmeric loses its yellow, the wheat-flour its white, Then blessed is their love, for, it makes them lose their caste. (Shlokas of Bhakta Kabirji) 45. My weaver's caste is no longe s stigma to me, for, within me I cherish my God And, lo, my Lord has taken me into his Embrace, and all my involvement is past. (Shlokas of Bhagat Kabirji) ======================================================== Charity 1. He who earns by his own exertions, And gives something out of his earnings in charity, Nanak, has found the way to the Lord. GURU I, SARANG RAG ======================================================== Contentment 1. Sheikh, without contentment, goes for Haj to Kaaba, Kabir, in whose heart there is no contentment, How can he attain God? KABIRJI, SHALOKAS 2. Do not trouble anybody,Only then you will be honoured in His Court. GURU V, GAURI RAG 3. God has blessed man with many things, yet he is discontented, He is blind and there is no end to his desires, GURU IV, GAURI RAG 4. Without contentment, No one can get true tranquility of mind. GURU V, GAURI RAG 5. One should be contented, speak the truth, And practice charity. GURU V, SRI RAG 6. There can be no satisfaction, Without contentment. GURU V, GAURI RAG 7. Be content with eating bare dry bread and drinking cold water; Do not feel perturbed while seeing the buttered bread of others. FARIDJI, SHALOKAS 8. Faith and contentment are the food of angelic beings, Yea, they alone will see the vision of the Perfect,There is no place for the idle talkers. GURU I, SHALOKAS 9. One seeketh pleasure and getteth pain. Why should then I hanker after pleasure which is vain? KABIRJI, GAURI RAG g ======================================================== Creation 1. What is the time, season, day, month, of creation? Knows None. Not the Pundits, even if it be in the text of a Puran; Nor the Qazi does who interprets the Quran. Nor Yogi knows the date, season, month, but the One Who Created the Universe, Knoweth alone. (Jap M. 1) 2. Through the Word is the Creation and the dissolution (of the Universe). Through the Word is the Evolution of Creation again. (Majh M. 3) 3. Nanak: He who Creates all, them sustains He too. He whose wonder is this all, also Cares for it. (Shlokas of Asa, M. 1) ======================================================== Cruelty 1. Those who torment the poor, Are in turn tormented by the Lord. Guru V, Gauri Rag ======================================================== Deeds 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners,on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Destiny 1. They who were so destined, they met the True Guru. (Sri Rag, M. 3) 2. They in whose Destiny it was so writ, they, the Godwards, alone were attached to Him. (Sri Rag, M. 3) 3. When thy Destiny awakens, thou meetest with the True Guru. (Sri Rag, M. 3) 4. If it be one's Destiny, the Lord's Name comes into one's mind and one attains to the Lord through the Word. (Sri Rag, M. 3) 5. I meditate in the mind on the Name of God who has writ on my forehead this great, good Destiny. (Sri Rag, Var Pauri, M. 4) 6. The Unknowable Lord's pen inscribes the Destinies of all beings on their foreheads. (Gauri Bavan Akhri, M. 5) 7. A man becomes a prisoner of himself and lo, he blames others for his bondage. (Gauri Bavan Akhri, M. 5) 8. He who considers nothing as his own and leans only on the one God and dwells on the Infinite Being, night and day, and makes his mind as dust and realizes the Lord's Will attains peace and receives what is writen his Destiny. (Ibid) 9. He the Lord is the Creator and the Cause and no one can erase His Writ. He does all but once and not again, for He the Creator commits not an error. (Ibid) 10. The oilman's press, the spinning wheel, the grinding stone, the potter's wheel, the spinning tops, the churning sticks, the threshers, the endless whirlwinds in the deserts, the trailing birds spanning vistas breathlessly, and men moving round and round on a spindle, yea, thee is no end to the things that dance. As is the Lord's Writ, so do we all dance. (Ibid: M. 1) 11. If it be so writ for me by God, I receive the Dust of the Saint's Feet. (Ibid) 12. That what one practises each day becomes his lot. He from whom thou hidest (thy shame), He Seeth all within thee. (Asa, M. 5) 13. Prays Nanak: 'We receive only what is in the Writ of our past." (Dhanasri, M. 1) 14. Thou reapest only what thou sowest: such is the field of Karma. (Jaitsri, M. 5 Pauri) 15. They alone contemplated the Lord in whose lot it was so writ. (Suhi, M. 4) 16. Let's contemplate ever our transcendent Lord. But one attains to Him only if it is so writ by God. (Suhi, M. 5) 17. All but seek to see the Lord's Vision, but, it is by perfect Destiny that one attains to it. (Suhi, M. 5) 18. True it is that we reap ever but what we sow, so why blame another when our Karma leads us astray? (Suhi, M. 5) 19. Even if one wanders about in all the four directions, without Destiny, the Lord's Name is attained not. (Suhi, M. 1) 20. The men of Destiny search their (inner) home and attain to the Treasure of the Lord's Name. The Perfect Guru makes them see; and so they realize their All-pervading Lord. (Suhi, M. 3) 21. They, in whose Lot it was so Writ by God, them the Guru met, and their fear of birth and death hastened away. And they lost the sense of the Other and were attuned to the Lord. (Rag Suhi Chhant, M. 3) 22. He alone is dyed in the Lord's Red, whose Fortune is high. His Soul then is soiled not, nor stained. And he attains to his Bliss-giving Lord, all-too- spontaneously. And through poise, the Lord sinks in his soul, and then he can leave Him not. (Bilawal, M. 5) 23. One is emancipated only if the Lord Wills it so, and one is attuned to the Guru's Word, and cherishes Devotion to God. (Bilawal M. 1 Thiti) 24. He, in whose Destiny it is so writ, in his mind Abides in the One God. (Bilawal, M. 3) 25. He, whom the Lord seeks to save, him He saves, owning him as His very own. Him burns not the fire of the mother's womb, nor do lust, wrath, greed and attachment him affect. (Gond, M. 5) 26. If one's destiny be great, one contemplates the Lord's Name. And, so doing one attains Bliss, and, through the Name, merges in the name. (Ramkali, M. 4) 27. Without (true) Destiny, myriads wander about aimlessly and they're born to die again and over again, and so ceases not their Round, and loving the (maya's) poison, they gather poison, and enter not into God's Peace. (Maru, M. 3) 28. That what the Creator-Lord does, that alone comes to pass, and even if one tries a hundred tricks, one attains only what is Writ by God. Without Destiny, one attains nothing even if one roams the whole world. (Suhi, M. 5) 29. Nectar-sweet, O my beloved God, are Thy Words. O Thou Beauteous Enticer of my heart. O Thou, who art in the midst of all and yet keepest detached, I seek no dominion for myself nor deliverance either, for I crave for nothing but the love of Thy Lotus-Feet. Thou art Brahma, Shiva, Indra, the ascetic, the seer. In Thy Presence alone are they all contained. I Thy meek slave, O Master, seek Thy Door and cling, in utter humility, to the Refuge of Thy Saints. (Devghandhari, M ) ======================================================== Devotion 1. Through Devotion, the devotee attains glory. And, imbued with Truth, he merges in the peace of Poise. (Dhanasri M. 3, 4) 2. Without contemplation of the Lord, the life is ever on fire, even though one lives long like a serpent, and even if he has dominions over the nine divisions of the earth. In the end, he leaves the game. (Todi, M. 5) 3. When the boat is full of holes, how can one stop the waters from rushing in? So, contemplate thou the One whose boat it is, and by whom the sinners are also ferried across along with the pious. (Todi, M. 5) 4. O Mother, I am in love with my Lord. This for me is the way of works, this the righteous duty, this the meditation. The Lord's Name is for me the pure conduct. This for me is the life-breath, the life's treasure that I see the presence of my Lord all over. On the highway, at the river bank, this alone is my sustenance, that my mind keeps ever the companionship of my Lord. (Todi M. 5) 5. They who sing Thy Praises, O Creator Lord, they die not ever, nor grieve. (Todi M. 5) 6. Singing the Praise of the eternal, indestructible Lord, the stubborn intoxication of lust and wrath cools off. (Todi, M. 5) 7. Contemplating the Lord, one gathers wisdom, all the treasures, all psychic-powers all peace. (Rag Bairari, M. 4) 8. Without the Lord's every other love is false, for it forsakes one in a moment. (Bairari M. 4) 9. My Lord is my friend, kinsman, brother and son. Wheresoever I see, I see Him keep my company ever. The Lord's Name is my caste, my honor, my riches, and my happiness and poise and bliss and peace. The contemplation of the Lord is my coat-of-mail. For, even myriads of weapons can pierce it not. The Lord's Feet are my refuge and my fortress, which neither the thorn of Death pierceth nor the Yama overwhelms me. (Suhi, M. 5) 10. If the skies out with a thunder-storm, I'll still go to see my Guru. Even if the stormy sea be in the way, I, his seeker, will cross it to go to his shore. As the man dies without water, so does the seeker without the Guru. As the earth looks beauteous when it rains, so does the seeker bloom on meeting with the Guru. I seek to be the slave of thy slaves, O Guru, and call on thee in the mood of prayer. (Rag Suhi, M. 4, Ashtapadis) 11. As the fish lives not without water, do what one may, so the Lord's Saint lives not without the Lord. Without the Lord's Name dies he. (Rag Suhi, M. 4, Ashtapadis) 12. The Lord protects the honor of His Devotees, age after age. A Devotee is he who is turned Godwards, age after age. A Devotee is he who s turned Godwards and through the Word, dispels his ego. Dispels he his ego through the Word and is pleasing to the Lord whose Word is True. He is dedicated truly ever to the Lord. True and pure is the way of the Devotee for he loves the True Name. (Rag Suhi, M. 3) 13. Bathing in the dust of the Lord's Feet, one contemplates the Lord and comes not again into the world of form. And, dedicated to the Guru's Feet, dispelled are one's fears and doubts, and one gathers the fruit of one's heart desire. (Suhi, M. 5) 14. They who love not, know not the taste of God. For, if one is a guest in an empty house, he shall return as empty as he went in. (Shloka, Var of Rag Suhi M. 3) 15. I'll serve Thy devotee, O Lord, and wipe his feet with my hair; I'll surrender my head to him to hear from him Thy glorious Praise. (Bilawal, M. 5) 16. As one dips a stone in water, but the water enters not its core, so is the man without Devotion. (Bilawal, M. 9) 17. O God, there is naught else but Thee. So my mind loves Thee as the Chakori loves the moon, as the fish loves the water, and the bumblebee the lotus. As the Chakvi bird craves for the sun, so I do crave for Thy Vision. As the young bride has her life in her spouse, as the greedy person loves naught but his riches, as the water and the milk are to each other attached, and the hungry one loves nothing better than food, as the mother cherishes her son, so I do contemplate Thee ever, O God ! (Bilawal, M. 5) 18. The Lord is near to his Devotees; the Devotee is near to His God and enshrines Him in his heart. ays Nanak: "The Lord is our Father and Mother and sustains us He like His hildren." (Ramkali, M. 4) 19. They who are rooted in God are ever in Bliss, but they who are attached to the ranches waste their lives in vain. (Maru, M. 3) 20. He, who, like a bumble-bee, is Detached and sees the God of the earth within All, his (mind-diamond is pierced through with the Diamond of the Name), and his throat spontaneously sings the Lord's Praise. (Shloka M. 1, Var of Maru M. 3) 21. I've spread out my couch for Thee, O my Spouse, and decked myself to receive Thee. Now, I can suffer not even the distance of a garland between Thee and me. (Shloka M. 5, Var of Maru M. 3) 22. Wherever one utters or hears the Name of my love, thither let me repair and blossom forth, Seeing His Presence. (Shloka, Var of Maru M. 3) 23. If the earth be covered with the blue sheet of water, and the winds be fresh and cool, and my couch be of gold, studded with rubies and diamonds, and I be decked in the bridal trousseau, without my spouse, all would be searingly hot for me. (Shloka M. 5) 24. He, who repairs to Thy Feet, attains gladness; for, even an iota of our devotion is rewarded by Thee. He, who sings Thy praise, O Treasure of virtues, all-too-spontaneously, is imbued with the great essence of Thy Love. (Kedara, Chhant M. 5) 25. In the cage of love, the parrot-mind utters the words of love, and it pecks at Truth and sucks Nectar. And, lo, when it flies out, it comes not back again. (Maru, M. 1) 26. My mind can be not without the Lord even for a moment, and so is ever imbued with the Lord's Name, as the child sucks the mother's breasts in utter joy and becomes miserable when these are withdrawn from his mouth. (Basant M. 1) 27. There is but one Devotion and one love (of God), and without being tinged with His Fear, love is an illusion. (Basant M. 1) 28. The wood comes out of water, so the water drowns it not. So does the Lord embellish His Devotees and thus fulfils His (own) innate nature. (Kanra M. 4) 29. The brimful tank of Devotion overflows into a mighty torrent, if one believes in the True Guru but this happens only if one be blest with great, good fortune. (Var of Kanra, Shloka M. 4) 30. In the mind of the Saint is God, and without seeing Him, he can be not, as the fish, which loves water, is choked to death instantaneously if it finds not its being in its love. (Kalyan, M. 4) 31. O crow, you who search my skeleton, eat you all my flesh, but touch not the two eyes, for I yet long to me my Love. (Shloka of Farid) 32. O Saints, priceless is the Devotion to the Lord: one can say not its whole praise. (Ramkali M. 3) 33. If one is Imbued not with the Lord's Love, nor tastes His Essence, and knows not the Guru's Word then, he is consumed by his (inner) fire. (Ramkali M. 1, Siddha Goshti) 34. He who cherishes Thee, O God, he is ever in Bliss. He who cherishes Thee suffers not at the hands of the Yama. He who cherishes Thee, he sorrows not, yea, he whose friend art Thou. He is wholly fulfilled. He who cherishes Thee, O Lord is approved by Thee. He who cherishes Thee gathers Thy Infinite riches. (Var of Ramkali, M. 5) 35. He who is imbued with the love of God, like the Lalla flower is with its red, his worth one can evaluate not. O, rare is the one who Realizes His glory. (Var of Ramkali, M. 5 Shloka) 36. A myriad bonds of Maya bind the man, but, contemplating God, one is wholly released, as was the Raja, the elephant, of the clutches of the crocodile, uttering the Lord's Name with the tongue. (Nat M. 5) 37. I'm in love with my God as the lotus loves the sun, or as dances the peacock when the clouds cluster round the peaks of the mountain. (Nat M. 4) ======================================================== Dishonesty 1. Why withold what is due to others, Get peace by giving them their due. Guru III, Sarang Rag 2. Those who keep false books, And earn wealth by dishonest means; And those who love falsehood, Shall be burnt in the fire of hell. Guru III, Majh Rag ======================================================== Doings 1. As you sow, so you shall reap; This body is the result of your actions. (Guru V, Jaitsri Rag) 2. All your actions without remembering him, Are as futile as decorations on a corpse. (Guru V, Gauri Rag) 3. Cursed be those actions, Which are done without remembering the Lord. (Guru V, Gauri Rag) 4. O foolish mind! Why do you grumble, When you are rewarded according to your own actions? (Guru V, Gauri Rag) 5. If your feet are limp, It is because of your own deeds. (Guru I, Asa Rag) 6. I shall reap the fruit of my labour. (Guru I, Asa Rag) 7. Whatsoever you sow, you shall reap The fruit thereof. (Guru I, Japji) 8. We shall all have to render, An account of our actions. (Guru I, Asa Rag) 9. I have been separated from Thee due to my own actions, Why should I blame others? (Guru V, Majh Rag) 10. He who sings His praises and does good actions Will merge into Him. (Guru III, GauriI Rag) 11. I am slave to him, Who does good actions. (Guru III, Asa Rag) 12. In the end, you will be judged According to your own actions. (Kabirji, Sorath Rag) 13. Why blame other people? I have to blame my own actions; As I have acted so are the fruits. (Guru I, Asa Rag) 14. On the soil of your mind Sow the seed of good actions; Water this field with His Nam. (Guru I, Sri Rag) 15. Life devoid of good actions Is all in vain. (Guru I, Sri Rag) 16. Give up bad actions And only do good ones. (Guru, I, Sorath Rag) 17. He who encroaches upon another's possessions, How long will his actions remain concealed? (Guru V, Jaijavanthi Rag) 18. Why delay doing good, Delay if the action is evil. (Guru V, Jaijavanthi Rag) 19. I ignoramus, why do you blaspheme God, When you are to get according to your own actions? (Trilochanji, Dhanasri Rag) 20. Our actions keep us far, Or draw us near Him. (Guru I, Japji) 21. As are one's deeds, So doth one gather the fruits therof. (Guru V, Gauri Rag) 22. In the whole wide world that I see around, Nothing can be gained without good actions. (Guru I, Japji) 23. There can be no worship, Without doing good actions. (Guru I, Japji) 24. Without pleasing God. All actions are worthless. (Guru V, Gauri Rag) 25. Without pleasing God, All actions are worthless. (Guru V, Gauri Rag) 26. All people are under One Sovereign, Who holds them responsible for their actions. (Guru I, Basant Rag) 27. Divine knowledge ripeneth, By good acts. (Guru I, Majh Rag) 28. Do good deeds, And get their reward. (Kabirji, Asa Rag) 29. Man's actions in this world, Shall bear witness in God's Court. (Faridji, Shlokas) 30. Our acts, right and wrong, At Thy Court shall come to judgement; Some be seated near Thy seat, Some ever kept distant; The toils have ended of those; That have worshipped Thee; O Nanak, their faces are lit with joyful radiance, And many others they set free. (Guru I, Japji) 31. Nanak, should He forgive, Shall we be forgiven, Or else, dirt will go on accumulating. (Guru I, MAJH Rag) 32. Your Grace is such, my Master, That all my undertakings have met with success. (Guru V, Asa Rag) 33. If you sing God's glory, All your undertakings will bear fruit. (Guru V, Kalyan Rag) 34. Those upon whom the Master of this universe, bestowes His Grace, Enshrine the Lord in their mind, And in the Court of Dharam Raj the record of their deeds is torn off: Nanak, thus I am redeemed of all my accounts. (Guru IV, Jaitsri Rag) 35. The Lord hath created myriads of species, But he alone meeteth the Guru on whom is the Lord's Grace; His sins are washed off and he is made pure, And at the True Door, he is made Beauteous by Nam. (Guru III, Majh Rag) 36. If the Lord asks for the account of actions, O who can answer? If one renders the account, it is in vain to count in twos and threes, So one should pray for His Grace. (Guru III, Majh Rag) 37. We are saved not, If Thou judgest according to our actions, Forgive us, O Thou Forgiver of all, And lead Nanak across this ocean of life. (Guru V, Gauri Rag) 38. Call me not to account, For, thus I am saved not; Without any merit am I, Save me, O Lord! Ever Forgiver art Thou, ever Beneficent, And Thou art the Support of us all; Nanak, Thy devotee followeth the way of the Saints, Save him Thou, o Lord, this time. (Guru I, Todi Rag) 39. Countless sinners, on bowing to the Lord's feet, Became sanctified. (Guru I, Maru Rag) ======================================================== Dowry O my father, gift away to me the Dowry of the Lord's Name. Let the Lord be my Wear, His glory my Beauty, that my Task be accomplished. Blessed is the Lord's Worship; the True Guru has blessed me with it. In all lands, nay, in all Universe Pervades the Glory of the Lord; the gift of the Lord's (Name) is matchless; all other Dowry displayed by the self-willed is false egoism and a vain show. O my father, bless me with the Dowry of the Lord's Name. (Sri Rag M. 4) ======================================================== Early Rising 1. Get up early in the morning, And remember His Name. GURU V, GAURI RAG 2. The wealth of His Nam earned in the early hours of the morning, The saints spend freely and it is never exhausted. GURU IV, SUHI RAG 3. In a dewy night the stars glitter, The saints, who are dear to God, awake. GURU V, ASA RAG 4. In the early hours of the morning, Meditate upon the True Nam and His greatness. GURU I, JAPJI ======================================================== Ego 1. The self-willed are never at Peace as are the Godwards steeped in His Wonder. Why then curse thyself with the ways of the world? For, thy Lord accepts nothing but the Truth. (Sri Rag M. 1) 2. Rare, O rare, are they who Serve the True Guru; Who still their Ego and Avarice and wear the Lord in their hearts. (Sri Rag M. 3) 3. He who subdues his body and stands on the head to meditate, but sheds not his Ego, Finds not the Lord's Name, even if he commits 'spiritual'deeds. (Sri Rag M. 3) 4. We all are the Brides of the Lord, and Bedeck ourselves (for His Pleasure), But if we are proud of our Beauty, no use then are our Red Robes. We find not Love through deceit; the false show avails not (with God). (Sri Rag M. 1) 5. He, who comes to the world, and indulges in Ego, is swept away. P. 64 The world is like the stoe-house of collyrium; in it the body and mind are blackened. (Sri Rag M. 1) 6. The egotist is Blind; for his Conscience is Awakened not. He is the Killer of himself and so also the Killer of the world. (Majh M. 3) 7. When a man has the pride of self, He's caught as is a parrot in a hallow reed. When a man has the pride of Wisdom and Devotion to God, His efforts are of no avail in the eyes of the Lord. He who thinks he discourses well, Is like the pedlar who courses through the world (for others). Nanak: He alone Receives the Lord, Who sheds his ego in the Society of Saints. (Gauri Sukhmani M. 5) 8. When one sheds one's Ego, one is at Peace, And one's body and mind are in Health. (Ibid) 9. He, in whose heart is the pride of dominions, Dies like a cur and falls into hell. He, in whose heart is the pride of beauty, Is but a worm abiding in dirt. (Ibid) 10. He, in whose heart is the pride of good deeds, He, forsure, dies to go the Round again and again. He, in whose heart is the pride of wealth and lands, Is a blind fool, void of Wisdom. He, who is blessed with humility by the Lord's Grace; Obtains Deliverance here, and Peace Hereafter. (Ibid) 11. If a wealthy man has pride of his riches. (Knows he not that) nothin goes along with him, not even a straw? If he has the pride of having hosts of men, (Knows he not that) they are destroyed in an instant? He, who deems himself to be all-powerful, (Knows he not that) he becomes but dust in a moment? The proud one takes no one into account, But him the Lord of Justice humbles and destroys. He, who loses his Ego, by the Guru's Grace, He, Nanak, is Approved at the Lord's Court. If a man, in pride, does myriads of good deeds, All his toil is wasted away. If he does penance in pride, He wanders between heaven and hell, and goes the Round again and again. He, who is in ceaseless effort, but has not a tender heart, Oh, how shall he reach the Court of the Lord? He, who seeks to be called good, Him goodness touches not. Nanak: He, whose mind is the Dust of all, His repute alone is the Purest of the pure. (Gauri Sukhmani M. 5) 12. In Ego one comes: in Ego one goes. In Ego is one bon: in Ego one dies. In Ego one gives, in Ego one takes. In Ego one earns, in Ego one wastes. In Ego is one truthful or lies like a liar. In Ego one reflects on Virtue and Sin. In Ego do we land in Heaven and Hell. In Ego are we happy, in Ego in sorrow. In Ego do we sin, in Ego wash it off. In Ego do we lose the distinctions of caste and kind. In Ego ar we wise; in Ego are we unwise. Yea, (in Eg