Re: Could someone please explain this shabad?
's not that I am unhappy. I'm just confused as to why Bhagat Kabeer ji, said Allah created the light, why not just say god, or the greater being, something along those lines? (Not that I have anything against Allah and Muslims). Respect everyone as we're told to.
Universal Relvance of Sri Guru Granth Sahib
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ [[(Bgq kbIr)
(From the One and the same Light, the entire universe came into existence. How can there be better or worse among them? (St. Kabir))
‘I have studied the scriptures of great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find in these volumes (of Sri Guru Granth Sahib).” Pear S Buck
“In the coming religious debate, the Sikh religion and its scripture, Guru Granth, will have something special of value to say to the rest of the world.” (Arnold Toyanbee: Historian)
“It would rank almost first in the world. Of no other religion can it be said that it has made a nation in so short a time.” Dorothy Field.
“Sri Guru Granth Sahib is matchless Divine Treasure of synthetic embrace of the whole global community, Sri Guru Granth Sahib is a paradise of spiritual harmony.” Bhai Sahib Harbhajan Singh Khalsa Yogi,
On 10 December 1948, UNO General Assembly passed Resolution No 217-A, on Human Rights stating, quote “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” unquote.
Sri Guru Granth Sahib, the Supreme Sikh Scripture of the Sikhs, had already preached about this vehemently and in much more clear and stronger terms. Guru Nanak has declared in sixteenth century that the same light of God is in everyone; every one’s light of life is brightened from the same God.[1] All are the children of the same God.[2]
Guru Nanak in fact considered all other beings better than him as he saw no one low. He gave them the same respect and regard as he considered all having been created by the same God whose light enlivened all His creation.[3]
In the same century Saint Kabir had explained this saying: First, Allah created the Light; then, by His Creative Power, He made all mortal beings. From the One and the same Light, the entire universe came into existence. How can there be better or worse among them? He asked the people not to get waylaid in doubt. The Creation is in the Creator, and the Creator is in the Creation, totally pervading and permeating all places. The clay is the same, but the Fashioner has fashioned it in various ways. There is nothing wrong with the pot of clay - there is nothing wrong with the Potter. The One True Lord abides in all; by His making, everything is made.Whoever realizes the Order of His Command, knows the One Lord. He alone is said to be the Lord's true servant. The Lord is Unseen; He cannot be seen. The Guru has blessed me with this sweet molasses of God’s Knowledge, says Kabir, that my anxiety and fear have been taken away and I see the Immaculate Lord pervading everywhere. [4]
That was the time when the caste and religious inequalities had entered into barbarities and the humiliation through subjugation of the downtrodden was at its extreme. Guru Nanak and the other contributors to the
Sri Guru Granth Sahib propagated equality and casteless system this openly, even though they had to face tough opposition and ridicule not only from the ruling and upper class but also from their own people.
The Second Guru, Guru Angad Dev put the principle of equality into practice through p
angat (all sitting together in one line at the same platform to tak food) and
sangat (congregation of the followers) where all castes and creeds used to sit together. Sikhs used to sit in one line (
pangat) at the same time to have
langar (community kitchen) food and with this practice they meditated and discussed
gurbani (the hymns of the Gurus) together in
sangat. This practice continues till date. Fourth Nanak Guru Ramdas sang in
sangat: ’There is only one air and only one earth and only one light of the God in each being’ [5]
Guru Arjan, the fifth Guru Nanak, confirmed this further by saying, “Our Guru has removed all the doubt from our minds. There is only one
Alla or
Parbrahm.”[6] Neither different God’s for religions nor number of Gods for different types of tribes were preached; there being one and the only one God for the entire universe.
This removed all the distinctions of religions too when Guru Arjan repeated Guru Nanak’s words saying that we are not Hindus or Muslims. We are the body and life of Allah Ram; the same God, who is no different for religions. We have closeness with all.[7]
It was really a daring feat at the time when the just keepers of the time, the
qazis used to get boiled over such statements and gave death punishments to the infidels who ever dared to equate Allah with Ram. Their Allah was considered to be much superior to Ram, as they were from the ruling elite. As a result, Guru Arjan, the fifth Nanak had to face the harshest punishment to death bearing the pouring of the burning sand over his head while sitting on a hot steel plate on oven on a hottest summer day of June. When the Muslim saint Mian Meer saw this, he was angry. In rage he wished to curse the perpetrators of the crime but the
Guru restrained him remaining calm as all the people seemed equal to him.
He found none to be his enemy as he had equal affection for all.[8] Those who were performing the punishment were working as per the orders and he was bearing the punishment as per God’s Order; there was none working against God’s Order hence all were with in the Higher Order.[9] He prayed, “Your Order is the sweetest O Lord. I pray You allow Your Name for me to recite
.”
This was the extreme where the Gurus considered even their purported executioners as innocent as they were acting on the Orders of the God.
If we compare the contents of the UNO Resolution with the actions of the
gurus and their words recorded in
Sri Guru Granth Sahib we find that the resolution though in right direction, yet is very preliminary in the steps in human rights which the Gurus considered as the most valuable. Even the person on call for duty to murder had the right to live as we learn from these hymns.
This was the very reason Prof R L Bradshaw found that, ‘The Sikh Religion is a universal world faith, a message for all men. This is amply illustrated in the writing of the Gurus. Sikhs must cease to think of their faith as just another good religion and must begin to think in terms of Sikh religion being the religion for this New Age…..”
This fact is already recorded in
Sri Guru Granth Sahib. What ever the great men speak is common for the entire world.[10] They do not think of one person, community, society, religion, country, or age. They think well of all the societies for all the ages to come. They pray for all to be salvaged from burning pyre of the worldly maya (materialism).[11] They pray for God’s forgiveness and blessings on all the beings and to provide food and shelter to all to remove their sufferings.[12]
That was the time when India was badly divided into castes. The upper castes used the lower castes as slaves and had numerous bondages on lower castes which did not allow them free living. The bonded life was further made more horrible by continuous indignities heaped upon them. Even countries like USA and England who now calim to be the forefbearers of human rights have developed slavery as a form of labour. There was no way out as there was none to help them out of this situation. Who so ever tried to speak for their problems was castigated and made to face the wrath of the upper castes. But the
Gurus and the saints of
Guru Granth Sahib refused to accept these man made distinctions.
Guru Arjan, the fifth Guru Nanak considered all beings as parts of the God and the God as the part of His creation. Everything is one without doubt.[13] Saint Kabir explained that,” Who has the God, the Highest one, on his side, on him or his home, the caste must not have any distinction”.[14]
Their message was common to all; the
Kshatris, Brahmins, Shudra and
Vaish; that those followers of the Gurus who meditate on God’s Name will be redeemed; may they be from any caste since there were no caste distinctions at God’s place.[15] All the
Kshatris, Brahmins, Shudra and
Vaish (the four castes in Hinduism); all can be redeemed by the same Name of the God. Only those, who worship and meditate on God, cross the ocean of worldly evils. They become pure and help their generations to swim across the oceans of worldly evils.[16]
The Gurus and saints loved and made friendship with all high and low and treated all as equal as all belonged to the God. They considered truth as the only religion of the universe; the only truth being the God who is the only one complete for all the ages.[17]
They did not consider the yogis as the suitable aspirants of God if they only talked but failed to consider all as equal. The best yogis in their eyes were those who considered all the God’s creation, as equal and acted as such.[18]
The Gurus put their words in to practice. Guru Nanak stayed with Bhai Lalo a low caste artisan and refused to eat the food of the high caste minister Malik Bhago, who considered staying of Guru Nanak with Bhai Lalo a low caste against the social norms.
Considering this thought as the hub of Sri Guru Granth Sahib the famous scholar Archer endorsed Prof Bradshaw’s view saying, “The religion of
Guru Granth Sahib is a universal and practical religion…..The world today needs its message of peace and love.”
Messages of universal Peace and Love are too obvious and appealing to everyone’s heart.[19]
The peace to the mind and love for the heart emanating through the Gurbani is well acknowledged by the Nobel Laureate Pearl S. Buck in following words:
“I have studied the scriptures of great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find in these volumes. They are compact in spite of their length and are a revelation of the vast reach of the human heart, varying from the noble concept of God to the recognition and indeed the insistence upon the practical needs of human body. There is something strangely modern about these scriptures and this puzzled me until I learned that they are comparatively modern, compiled as late as 16th century when explorers were beginning to discover that the globe, upon which we all live, is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to person of any religion or of none. They speak for the human heart and the searching mind.
Brotherhood of Man;
“
Sri Guru Granth Sahib is matchless Divine Treasure of synthetic embrace of the whole global community, it is a paradise of spiritual harmony. True integration, harmony and unity can usher in on a solid foundation of love. The love stands out beautifully harmoniously, synthetically in its positive pristine purity and glory in
Sri Guru Granth Sahib where the hymns celestial of divine lovers of different religions, faith, creed are enshrined in One religion of love in brotherhood on man and sole fatherhood of God. So through
Sri Guru Granth Sahib flows and glows the salvation of humanity.” [20]
The
Bani of
Sri Guru Granth Sahib is the creative force of the infinite rhythm. When recited it creates the internal rhythm of the body and that of the being. The power and projection of the sound current in the
Sabds of
Sri Guru Granth Sahib are in
Ragas. These
ragas are a methodology of harmonies play of their life force. The blessings of
Sri Guru Granth Sahib nurture the trees, humans, bees and birds, demons and angels alike. It is song celestial which sings the glory of the sole God in one harmonious melody from the beginning to the end. Once the honeybees sat on a branch to create the honey and tape of the
Gurbani was played at distance constantly. That beehive gave three times the honey of other bees.”[21]
Universality of God and Monotheism
Sri Guru Granth Sahib’s total structure is built on the Oneness of God. It starts with
1E‘
Ikomkar’ that is Only One God has created all shapes of the universe; the only one creator of the universe. He is neither established nor created by anyone. He has created Himself and created a
Name too. This is a fact because He neither dies nor is reborn. He is immortal, ever living, beyond life and death and will continue so forever. He fears none as there is no one equal to Him and all are His creation and subordinate to Him. They all serve as per His Order and according to His Will. Thus He has no enemy or enmity either. One can reach with His Grace. The Lord is Independent, Limitless and Infinite.[22]
The fact that
Omkar in the
mool mantra is preceded by 1 shows that, despite of the many-ness of the revealed world, its oneness is not lost sight of. The Lord who created the universe is the sole Master of all. It is monistic in character, though pluralistic in content.
Gurbani’s belief is that God exists not merely as an idea or concept but as Real Being, indescribable but not knowable.
He is prevalent every where and in everything i.e., in His creation. Thus entire universe is His abode. He is settled in it to enjoy His creation. Only those can know the Universe and its parts who have realized Him through His Word with the guidance of the Guru. His Word can be realized by practicing Truth and self-restraint acting upon Guru's teaching and contemplating over Lord's praises. By Contemplating the True Name, man gets at his own home (man's true home is Lord's abode) and obtains the exalted Lord.[23]
It does not talk of many Gods. In fact it is against many god-hoods.“For Nanak there is one God, one soul, indivisible, self existent, incomprehensible, timeless and all-pervading…. To be named, but otherwise indescribable and altogether lovely Such was Nanak’s idea of the Creation and was a conception which at once abrogated all petty distinctions of creed, and sect, and dogma, and ceremony. The realization of such God shatters the sophistries of the theologian and quibblings of dialectricians. It clears the brow from the gloom of abstruse pondering over trifles and leaves the heart free for the exercise of human sympathies. (Fredric Pincot: British Scholar)
Authentic and Original
Confirming the authenticity and uniqueness of Sri Guru Granth Sahib, M.A. McAuliffe stated in ‘The Sikh Religion-Its Guru, Sacred Writings and Authors’:
“The Sikh religion differs as regards the authenticity of its dogmas from most other great theological systems. Many of the great teachers of the world have known have not left a line of their own composition, and we only know what they taught through tradition or second hand information. If Pythagorus wrote any of his tenets his writings have not descended to us. We know the teachings of Socrates only through the writings of Plato and Xenophon. Buddha has left no written memorial of his teachings, King Fu-Tzu, known to Europeans as Confucius, left no documents in which he detailed the principles of his morale and social system. The founder of Christianity did not reduce his doctrines to writings, and for them we are obliged to trust to the Gospels according to Mathew, Mark, Luke and John. The Arabian Prophet did not himself reduce to writing the chapters of Quran. They were written or compiled by his adherents and followers. But the compositions of Sikh Gurus are presented and we know at generally unalterable by copyists, and we even become in time familiar with their different styles. No spurious compositions or extraneous dogmas can, therefore, be represented as theirs.”[24]
Universal Truth
Guru Granth Sahib is built in total truth. It is a universal truth that everything in the universe is continuously changing.[25] Anything which changes is false. Only the God is the One who remains the same and does not change hence is true.[26] The God belongs to all and all belong to God.[27]Truth isthe medicine for all ills. It removes evil and washes away sins.[28]These are some of the other examples of Truth which abound in the entire
Guru Granth Sahib. The entire fabric of
Guru Granth Sahib is built around the fabric of truth. This truth is universal beyond the boundaries of nations and earths and stars as it is applicable to the entire universe. Prof H L Bradshaw states, “The other religions contain the truth but Sikh Religion as depicted in
Sri Guru Granth Sahib contains the fullness of truth.
Exponent of Universal Ethical Values
The ethical values expounded in
Guru Granth Sahib are again universally applicable for all times. For example;
1. To usurp other’s right is as sinful as eating a pig’s meat for Muslims and eating a cow’s meat for Hindus.[29]
2. If one lives with continuous humiliation all his eateries and enjoyments are debauching.[30]
3. We must adopt goodness and leave evil. We must not do such things for which we have to repent later.[31]
4. We must do good to others and must not burn our heart in anger.[32]
5. We must earn through hard work and share it with others. This is how we find the true path.[33]
6. One must live putting effort and doing hard work and get happiness through rightful earning.[34]
7. Those who think of doing good to others have nothing to hide.[35]
8. All have equal share in the universe because the God is everywhere and in everything and not visible outside.[36]
9. There is no one who is our enemy. We have good relationships with all.[37]
10. Fear should neither be given nor tolerated.[38]
11. All the brethren should meet and meditate to remove confusion.[39]
12. The person who neglects his wife and gets attached to other women is mentally blind. [40]
13. Never think ill of others.[41]
14. Never speak ill (to anyone) as God is in everyone. Never hurt any heart. Everyone is of immeasurable value.[42]
15. Pleasure and pain are the two garments given, to be worn in the Court of the Lord.[43]
16. Where you are bound to lose by speaking, there, you ought to remain silent. [44]
A Practical Teaching
The teachings of
Guru Granth Sahib are natural and spontaneous. They are all practical and lived through by the Gurus and saints themselves. They have nothing ritualistic; whatever is taught is directly appealing and applicable without any difficulty. It is easily understood even by the commoner and practiced by all without any barrier of caste and religion. “The Sikh religion (as enshrined in
Guru Granth) is far above dependence on Hindu rituals and capable of distinct positions so long as Sikhs maintain their distinctiveness. The religion is also one which could appeal to the occidental mind. It is essentially a practical mind. If judged from pragmatic stand point which is a favorite point of view in some quarters, it would rank almost first in the world. Of no other religion can it be said that it has made a nation in so short a time. The religion of the Sikhs is one of the most interesting at present existing in India, possible indeed in the whole world.” Dorothy Field.
Guru Granth Sahib is thus about the universe and for the universe and has the applicability for people from all walks of life globally. This universality aspect needs to be expounded and propagated further so that the message of
Guru Granth Sahib reaches all the corners of the world, is understood and applied to make the world a better living place.
[1]sB mih joiq joiq hY soie[[ iqs dY cwnx sB mih cwnx hoie[[(rwg DnwsrI m: 1, pMnw 663)
[2]eyk ipqw eyks ky hm bwirk[[(sort m: 5, pMnw. 611:19)
[3]sB ko aUcw AwKIAY nIcu n dIsY koie[[ ieknY BWfY swijAY ieku cwnxu iqhu loie[[ (sRI rwg, m:1, pMnw 663)
[4]ਅਵਲਿ ਅਲਹ ਨੂਰੁ ਉਪਾਇਆ ਕੁਦਰਤਿ ਕੇ ਸਭ ਬੰਦੇ [[
ਏਕ ਨੂਰ ਤੇ ਸਭੁ ਜਗੁ ਉਪਜਿਆ ਕਉਨ ਭਲੇ ਕੋ ਮੰਦੇ ॥੧॥ਲੋਗਾ ਭਰਮਿ ਨ ਭੂਲਹੁ ਭਾਈ ॥
ਖਾਲਿਕੁ ਖਲਕ ਖਲਕ ਮਹਿ ਖਾਲਿਕੁ ਪੂਰਿ ਰਹਿਓ ਸ੍ਰਬ ਠਾਂਈ ॥੧॥ ਰਹਾਉ ॥
ਮਾਟੀ ਏਕ ਅਨੇਕ ਭਾਂਤਿ ਕਰਿ ਸਾਜੀ ਸਾਜਨਹਾਰੈ ॥ਨਾ ਕਛੁ ਪੋਚ ਮਾਟੀ ਕੇ ਭਾਂਡੇ ਨਾ ਕਛੁ ਪੋਚ ਕੁੰਭਾਰੈ ॥੨॥
ਸਭ ਮਹਿ ਸਚਾ ਏਕੋ ਸੋਈ ਤਿਸ ਕਾ ਕੀਆ ਸਭੁ ਕਛੁ ਹੋਈ ॥ ਹੁਕਮੁ ਪਛਾਨੈ ਸੁ ਏਕੋ ਜਾਨੈ ਬੰਦਾ ਕਹੀਐ ਸੋਈ ॥੩॥
ਅਲਹੁ ਅਲਖੁ ਨ ਜਾਈ ਲਖਿਆ ਗੁਰਿ ਗੁੜੁ ਦੀਨਾ ਮੀਠਾ ॥ ਕਹਿ ਕਬੀਰ ਮੇਰੀ ਸੰਕਾ ਨਾਸੀ ਸਰਬ ਨਿਰੰਜਨੁ ਡੀਠਾ ॥੪॥
(pRBwqI Bgq kbIr pMnw 1349:19)
[5]eyko pvxu mwtI sB eykw sB eykw joiq sbeIAw[[(mwJ mhlw 4, pMnw 96:9)
[6]khu nwnk guir Koey Brm[[ eyko Alhu pwrbRhm[[(rwg rwmklI mhlw 5, pMnw 897)
[7](a)n hm ihMdU nw muslmwn[[ Alh rwm ky ipMf prwn[[ (rwg BYrau mhlw 5, pMnw 1136)
(A) nw ko ihMdU nw muslmwn sgl sMg hm ko bn AweI[[sUhI mhlw 5 ](747:15)u
[8]n ko bYrI nhI ibgwnw sgl sMig hm ko bn AweI[[(kwn: mhlw 5, pMnw 1299)
[9]sBy sWJIvwl sdwiein qU n idsY bwhrw jIau[[(mwJ mhlw 5, 87:8)
[10]prQwie swKI mhw purK boldy swJI sgl jhwnY ](soriT, mÚ 3, 647:1)
[11]jgqu jlMdw riK lY AwpxI ikrpw Dwir[[ijqu duAwry aubrY iqqY lyhu aubwir[[(iblwvl vwr 4, pMnw 853:10)
[12]sBy jIie smwil ApxI imhr kru[[AMnu pwxI mucu aupwie duKu dwldu BMin qru[[(rwg swrMg mhlw 5, pMnw 1251)
[13]bRhm mih jnu jn mih pwrbRhmu ] eykih Awip nhI kCu Brmu ](mhlw 5, 287:3)
[14]jw ko Twkuru aUcw hoeI ] so jnu pr Gr jwq n sohI ](kbIr,330:16)
[15](a) KqRI bRwhmx sUd vYs aupdysu chu vrnw kau swJw ]( sUhI, mÚ 5, 747:19)
(A) gurmuiK nwmu jpY auDrY so kil mih Git Git nwnk mwJw ] ( sUhI, mÚ 5, 748:1)
[16](A) KqRI bRwhmx sUd vYs sB eykY nwim qrwnQ ]
guru nwnku aupdysu khqu hY jo sunY so pwir prwnQ ](mwrU, mÚ 5, 1001:12,13)
(e) bRwhmxu KqRI sUd vYs cwir vrn cwir AwsRm hir jo hir iDAwvY so prDwnu ](m:4,861:8)
(s) bRhmn bYs sUd Aru KRqRI fom cMfwr mlyC mn soie ]
hoie punIq BgvMq Bjn qy Awpu qwir qwry kul doie ](rivdws,858:8)
[17]eyko Drm idRVY scu koeI[[ gurmiq pUrw juig juig soeI[[(rwg bsMq m 1, pMnw 1188)
[18]glI jogu n hoeI[[ eyk idRsit kir smsir jwxY jogI khIAY soeI[[(rwg sUhI m: 1, pMnw 723)
[19]sB ko mIq hm Awpn kInw hm sBnw ky swjn[[(rwg DnwsrI m: 5, pMnw 671:8)
[20] Bhai Sahib Harbhajan Singh Khalsa Yogi, ‘Eternal Glory of Sri Guru Granth Sahib’ in Simriti Granth,
Aduti Gurmat Sangeet Sammelan, 2001, p.35
[21] Ibid
[22] QwipAw n jwie kIqw n hoie[[ Awpy Awip inrMjn soie[[(jpujI m:1, pMnw:2)
[23] J/ew J/ezeko fBokbk .. nrw ni'Bh ikfs B ikbk..
nrw nr'uo[ o{g[ B o/fynk.. y'is y'is xfN xfN d/fynk..
iI' d/fy fdykt? fs; eT[ pfb ikJh.. r[o go;kfd gow gd[ gkJh..
fenk ig[ ikgT[ fpB[ irdh;? .. r[o e? ;pfd wjb[ xo[ dh;?.. (gzBk 838)
[24] M.A.Macauliffe, The Sikh Religion, Vol. I & II, p.LIII.
[25] iksu nwil kIcY dosqI sBu jgu clxhwru (Awsw m: 1, pMnw 468:7)).
[26] Awid scu jugwid scu hY BI scu hosI BI scu[[(jpujI m:1, pMnw 1)
[27]sBnw jIAw kw eyko dwqw (jpujI), sB mih joiq joiq hY soie[[ iqs dY cwnx sB mih cwnx hoie[[
(rwg DnwsrI : 1, pMnw 663)J/ew J/ezeko fBokbk .. nrw ni'Bh ikfs B ikbk..(pMnw 838)
[28]scu sBnw hoie dwrU pwpu kFY Doie] (Awsw m:1 pMnw 468:13)
[29]hk prwieAw nwnkw aus sUAr aus gwie[[(mwJ m:1 pMnw 4,141:1)
[30]jy jIvy pq lQI jwie[[ sB hrwm jyqw ikCu Kwie[[(mwJ m:1 pMnw 142:10)
[31]sWJ krIjY guxw kyrI Coif Avgux clIAY[[ AYsw kMm mUlY nw kIcY ijqu AMqu pCoqweIAY[[
(sUhI m:1 pMnw 766:1)
[32]PrIdw bury dw Blw kir gusw mn nw hMFwie[[(PrId, pMnw 1381:19)
[33]Gwil Kwie ikCu hQhu dyie[[ nwnk rwhu pCwxih syie[[(m:4 pMnw 1245:19)
[34]audm kryNidAW jIau qUM kmwvidAW suK BuMc[[(m:5 pMnw 522:15)
[35]praupkwr inq icqvqy nwhI kCu poc[[(m:1 815:19)
[36]sBy sWJIvwl sdwiein qU n idsY bwhrw jIau[[(m:5 pMnw 97:8)
[37]n ko bYrI nhI ibgwnw sgl sMig hm ko bn AweI[[(m:5 pMn 1299:14)
[38]BY kwhU kau dyq nih nih BY mwnq Awn[[( m:9 pMnw 1427:7)
[39]hoie iekqR imlhu myry BweI duibDw dUir krhu ilv lwie[[(m:5 pMnw 1222:16)
[40]Gr kI nwr iqAwgY AMDw[[ pr nwrI isaNu GwlY DMDw[[(nwmdyv pMnw 1164:18)
[41]pr kw burw nw rwKhu cIq[[(Awsw m:1 pMnw 468:13) (Awsw m:5 pMnw 386:14)
[42]iek iPkw n gwlwie sBnw mih scw DxI[[ ihAwau n kYhI Twih mwxk sB Amolvy[[(PrId 1384:17)
[43]suKu duKu duie dir kpVy pihrih jwie mnuK ] (mwJ, mÚ 1, 149:4)
[44]ijQY bolix hwrIAY iqQY cMgI cup ]2] (mwJ, mÚ 1, 149:5)
