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 enjoys.He's yea, He the river. (Sri Lord of taste, is the enjoyer; He, indeed, is the pleasure that He the bride, He the spouse in bed with her. He it is who pervades all; Master who sports. He's the fish, he the fisherman, He the net, He the 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-andgoing 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 Himself is the subtle and the apparent too. Nanak: No one can Know the mystery of His play. (Ibid : 1) 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 But when yea, the whee did the sea. Juggler performs His many Feats, and exhibits Himself in many many Roles. He lays aside the mask, and ends His Play, then the One alone remains, One alone. How many forms become manifest and then disappeared? Pray, they come from and whither did they go? Many are the waves that arise in 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 inlaws, 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, dayslunar 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)