Eemember those days, the trouble and great pain, now (thy) thought is excessively expanded. Having left the womb, thou hast come into the region of death, thou hast forgotten from thy mind Hari, the divine male.
1 Sl<Tl> *■/• = W$\> a furnace, kiln. d|d|A, literally: the sky, the vaulted firmament; thence meta- phorically, the skull = the tenth gate (in the skull), where the nectar is distilled, according to the language of the Jogis.
2 fflf^*HT> Hf5*HT> Gen. Plur. from fif^T and $^J. fif&T signifies in the language of the Jogis the fij# i (a.m.), one of the channels of the vital breath. The fg^j is said to be the passage on the right side, proceeding from the os coccygis (the lower back bone) and passing through the «!Tf?TO3l *>r umbilical region and through the right upper nostril to the head; the ^NiT (Hindi ^f^IT) or funnel is the channel of the vital breath on the left side (usually called ftfTR^T); the supposed channel between the two, leading to the middle part of the head, is called JftR^T s.f. (*p=RT7>), Sansk. *Hp^T. We shall often meet with these expressions in the Granth.
3 <RT^ s-m- The organ of taste (Sansk. neuter) = tongue, on which the juice is dropped, to be thence put into the pot of gold, which is said to be the heart.
4 The oreath is made the cup; the sense is: by means of the breath the Supreme is enjoyed, the Jogi being united with him by shutting up the breath in the dasvl duar. The Jogi alone is thereby in the three worlds (penetrating them as united with the vital spirit) and their king in reality.
6 Nothing is known about this Bhagat.
SIBJ RAG. SPEECH OP THE BHAGAT BENI.
Pause.
Thou wilt again repent (of it), 0 fool! into what folly and error hast thou fallen? Eememher Earn and thou wilt rfot go to the city of Yama, do not 1 go about without having been accomplished!
II.
The child is given to the thought of pastime and enjoyment, every moment it is replete with spiritual ignorance.
Mistaking (it) for sugarcane-juice, thinking (it to be) nectar, poison is tasted (by the child), then the five passions2 (have become) manifest.
Having abandoned silent repetition, austerity, continence, virtue and wisdom, the name of Earn is not worshipped (by it).
Lust has sprung up, its mind is bent on death, the Sakti (=Maya) has come and bound it round its neck.3 III.
In the young man is heat, he looks at the face of another's wife, going and retreating (= right and wrong) he does not know.
Intoxicated in lust, the great poison, he is led astray, sin and religious merit he does not know.
Having seen a son and prosperity this (human) heart becomes proud, Earn is dropped from the mind.
His mind weighs the property of another, who_ is dying, then being defeated, his human birth is ruined (spoiled).
IV.
"White is the hair, whiter than a flower, the voice is (weak like) that of the seven nether regions. The eye becomes weary, intellect (and) strength flee, then lust falls into the churning-pot.4 By hot worldly pursuits (his) mind was confused,8 in the rainy season" the lotus of the (= his) body became withered.
Having given up in the region of death (= this present world) the word of the inherent7 (Hari) (or sound of Hari), he repents there afterwards.
Y.
Having seen (his) body dried up 8 a noise arises, he makes calculation (of the rest of his life), but does not understand (it).
3 3ffe Wft*HT; the sense is: the Maya has laid a rope round the child's or young man's neck.
4 Vq=fiT HTWcJl 5 *rniTc^ on account of the rhyme = HTT^", s.f. churning-pot (Sansk. *T5£pft); lust falls into the churning-pot, an idiomatic expression for: to he utterly at a loss.
6 VT^t^Tj Locative of \J f ^4j (UT^J)> *n tne rainy season, when the lotus should flourish and be verdant. The sense is: he has lost his good opportunity.
7 ^f^J|fd = ^ + f^RT> inherent (cEfTq^j); the word or sound of Hari, who is inherent (in man).
8 1a<^ £\f dried up (from fAoJdcM> v.n. to De dried up). The Sikhs merely start conjectures about these passages, but do not understand any of them.
17 SIRI RAG. SPEECH OF THE BHAGAT RAVI DAS.
He covets to live a quarter1 (of his life longer) (though) his eye does not see any thing. The strength2 (of his body) is exhausted, the soul, the bird has flown off, it is (no longer) happy in the courtyard of the house (= body).
Ben! says: hear, ye devotees, who has obtained final emancipation when dying?
Thou art I, I am thou, of what kind is the difference?
Like gold (and) the bracelet (made of it), like water and a wave.
Pause.
But if I would not commit sins, 0 endless!
How would be thy name u purifier of the sinner"?
II.
Thou, who art the Lord, art acquainted with the secrets of the heart. Prom the Lord the servant is known, from the servant the Lord.
III.
(My) body adores (thee), give me discernment!
May somebody instruct Ravidas,, who is of the same mass 4 (as the Supreme)!
1 1T^=: Sansk. TJ^T, a quarter, or a step, pace.
2 %y{, the energy or strength of the body.
3 Ravidas (in the Bhakta Mala called Raidas, see Price, Hindi and Hindustani collections, vol. i. p. 124) was a Camar (^ITRO or leather-dresser, and lived at Benares, not long after Kabir, whom he mentions. He was one of the twelve disciples of Ramanand (like Kablr, who is the second in the number), who himself was a disciple of Ramanuj.
4 being of the same mass or lump, as the Supreme, or a fellow mortal; the word may be applied either way.
EAG MAJH, MAH. IV., SABD I. II.
RAGU.MAJHTT.
V • Caupadas; Ghar I. Mahala IV.
Om! The true name is the creator, the Spirit without fear, without enmity, of timeless form, unproduced from the womb.1 By the favour of the Guru!
I.
(1). The name of Hari, Hari, to my mind Hari is pleasing. By the very fortunate the name of Hari is meditated upon.
Prom the perfect Guru the fruit 2 of the name of Hari is obtained, some rare one walks according to the instruction of the Guru, 0 dear!
(2). As provisions (viaticum) I have taken Hari, Hari and bound it up in (my) lap. My dear friend3 goes always with me.
By the perfect Guru the name of Hari is made firm in me; Hari is immovable, the wealth of (this) Hari is in (£is) lap, 0 dear!
(3). Hari is (my) sweetheart, (my) beloved, (my) king.
If some one bring and unite (him with me), my life is vivified (revived).
I cannot exist without having seen my beloved, my water (= tears) flows and goes on flowing, 0 dear!
(4). The true Guru is my friend and companion from youth up. I cannot exist without having seen him, 0 my mother.
0 Hari, bestow mercy (on me)! join (to me) the Guru! humble Nanak (says): the wealth of Hari is in (his) lap, 0 dear!
Majh; mahala IV. II.
(1). The destroyer of Madhu 4 is the life of my soul and body.
1 do not know any other but Hari.
"Would that some friend and pious man would meet (with me) by a lucky destiny, and show me my beloved Lord Hari, 0 dear!
(2). I, soul and body, will seek (him), inquiring (myself) and causing (others) to inquire.5 How may the beloved sweetheart be met with, 0 my mother?
Having joined the society of the pious I will inquire after him, in their society the Lord Hari dwells, 0 dear!
(3). My dearly beloved is the true Guru, he is (my) preserver. I am a poor child, cherish thou me!
My mother and father is the Guru, the true Guru, the perfect Guru; the lotus having fallen in with water opens, 0 dear!
1 *H*H*0*i^ as one word — ^TOtf^TCRTO> not being produced from the womb.
2 fJTfaj the fruit, of the adoration or repetition of the name of Hari.
3 VcJT^Ttrrc^'j a companion of one's life — dear friend.
4 *TM*J«£A (TT^j^^if), destroyer of the Daitya Madhu, an epithet of Vishnu or Krishna.
5 dMIifl = srT^Tfff > causal of 3T46cNT> to inquire.
RAG MAJH, MAH. IV., SABD III. IV. V.
(4). I find no sleep without having seen the Guru.
In my soul and hody is pain, the Guru causes me pangs of absence. 1 0 Hari, Hari, bestow mercy on me, join to me the Guru! humble iNanak (says): having met with the Guru I am happy, 0 dear!
Majh; mahala IV. III.
(1). (If) the qualities (= excellences) of Hari be read, (if) the qualities of Hari be enumerated. (If) the recital of the name of Hari, Hari be continually heard.
Joining the assembly of the pious (and) singing the qualities of Hari the water of the world, which is difficult to pass, is crossed, 0 dear!
(2). Come, my friend, we will join Hari!
(Who) gives me a message of love from my beloved.
(Who) shows me Hari, the divine male Hari, he is my friend, my companion, my beloved brother, 0 dear!
(3). My pain Hari, the perfect Guru, knows.
1 cannot exist without praising (his) name.
May a medicine and mantr be given me by the perfect Guru, that by the name of Hari, Hari I may be saved, 0 dear!
(4). I, poor Catrik, am in the asylum of the true Guru. May I obtain a drop of the name of Hari, Hari in my mouth!
Hari is the ocean, we are the fish of the water; humble Kanak (says): without water I die, 0 dear!
Majh; mahala IV. IV.
(1). 0 ye holy people of Hari, 0 my brother, join me! Show me my Lord Hari, I am hungry (after him).
Make full my faith in the life of the world, the donor! having met with Hari my heart becomes happy by his sight, Sir!
(2). Having met with the assembly of the pious I will speak the word of Hari. The story (or recital) of Hari, Hari is pleasing to my mind.
Hari, Hari is nectar, Hari is pleasing to ( = in my) mind; having met with the true Guru (this) nectar is drunk, Sir!
(3). He, whose destiny is great, obtains the society of Hari. The luckless one wandering about is struck in the face.
Without destiny the society of the pious is not obtained, without (their) society he is covered over with dirt, Sir!
(4). Come and join me, 0 beloved world-soul!
Out of mercy put the name of Hari, Hari into my heart!
By the instruction of the Guru the name is sweet and heart-pleasing; humble Mnak (says): by the name my mind becomes happy, Sir!
Majh; mahala IV. V.
(1). The knowledge of Hari, the Guru, the taste of Hari, Hari is obtained (by me).
(My) heart is stained in the colour of Hari, the juice of Hari was given it to drink (by him).
1 r^dvJ j anguish or pangs caused by separation from the beloved.
RAG MAJH, MAH. IV., SABD VI. VII.
The name of Hari, Hari, the speech of Hari, Hari is in (my) mouth, by the juice of Hari (my) heart is dozing, Sir!
(2). Gome, 0 saint, take me to thy neck.1 Let me hear the story of my beloved!
0 saint of Hari, join me! I give my heart (to him) who is telling (me) the word of the Guru ( =God) with (from) his mouth.
(3). Th,e very fortunate saint of Hari is united (with Hari). From the perfect Guru the juice of Hari is obtained in the mouth.
By the luckless the true Guru is not obtained, the fleshly-minded one is continually falling into the womb as embryo, Sir!
(4). By the merciful Lord himself mercy is bestowed.
All the filth of egotism and sensual pleasures is cleared away (by him).
Nanak (says): in the shop 3 of the body the disciples are carrying on the traffic of Hari, Sir!
Mdjh; mahald IV. VI.
(1). I will meditate on the excellences of Govind, on the name of Hari. Having joined the society (of the pious) I will fix the name in my heart.
The Lord Hari is an incomprehensible, unattainable Lord, having joined the true Guru Hari is tasted,8 Sir!
(2). Blessed, blessed are the people of Hari, by whom the Lord Hari is known. Having gone I will inquire after the people of Hari.
1 will rub their feet, having rubbed, rubbed (them) I will wash (them); having met with the people of Hari the juice of Hari is drunk, Sir!
(3). By the true Guru, the donor, the name is fixed (in the heart). By the very fortunate the sight of the Guru is obtained.
Nectar-juice, true nectar is (his) speech, from the perfect Guru (this) nectar is taken, Sir!
(4). By the society of the pious Hari, the true (Universal) Spirit is joined (with man). Having joined the society of the pious the name of Hari is meditated upon.
Nanak (says): (by whom) the story of Hari is heard and told with (his) mouth, he believes in the name by the instruction of the Guru, Sir!
Mdjh; mahald IV. VII.
(1). Come, 0 sister! join me, 0 beloved!
Who shows me my beloved, to him I devote myself.
Having joined the society of the pious, Hari, my sweetheart is obtained, to the gratuitous service of the true Guru I devote myself, 0 dear!
(2). Wherever I see, there is the Lord.
Thou art contained in every body, 0 thou near and dear one!
By the perfect Guru Hari is shown as being with (every one), I am always devoted to the gratuitous service of the Guru, 0 dear!
1 *t 3Tfo 5fe5Tg^ffi= ^ £ 3Tfe 5ft5TTZWh passive construction, literally: may it be joined me = may I be joined to, etc.
* is to be taken as one word, shop (literally: a city-shop).
8 generally a SindhI form of the Passive = 37jt^T?h ** made.
BAG MAJH, MAH. V., SABD I. (VIII.)
(3). There is one breath, all the earth is one (and the same), all the light is one (and the same) in all.
In all there is one (and the same) light,1 (but) individually distinct,2 it does not mingle, though one try to mingle it.
By the favour of the Guru the one (light) is perceived, I am devoted to the gratuitous service of the true Guru, 0 dear!
(4). Humble Nanak (says): he (i.e. the Guru) speaks words of nectar. They are dear and pleasing to the mind of the disciples of the Guru.
The true Guru, the perfect Guru gives instruction, the true Guru is beneficent, 0 dear!
Mdjh; maliala V. Caupadas; Ghar I. I. VIII.
(1). My heart is longing for the sight of the Guru.3 It laments like a Catrik.
The thirst does not leave it, it gets no rest without the sight of the beloved saint, 0 dear Sir!
Pause, I sacrifice myself, 0 dear, I sacrifice myself for the sight of the Guru, the beloved saint, 0 dear Sir!
(2). Thy face is beautiful, Sir, comfortable is the voice of thy speech! A long time has passed, since I have seen the bow-holder.4 Blessed is the country, where thou dwellest, 0 my sweetheart, my friend, my Murari, Sir!
Pause, I sacrifice myself, I sacrifice myself for the Guru, my sweetheart, my friend, my Murari, 0 Sir!
(3). If thou art not met with for twenty-four minutes, then it is to me the Kall-yug. "Now when shall I meet with thee, 0 beloved Lord?
To me the night does not pass, I get no sleep without having seen the Gur-darbar,5 Sir!
Pause, I sacrifice myself, Sir, I sacrifice myself, Sir, for this true Gur-darbar!
(4). It has been (my good) lot, the pious one is united by the Guru (with himself). The immortal Lord I have obtained in (my) house.
I will serve (thee), that I may not be separated (from thee) a single moment; humble Nanak is thy slave, Sir! 6 1 *r}fd> light, the heavenly principle of life in the creatures.
2 The individuality of the soul is thereby asserted.
3 The following verses are said to be a letter of Arjun to his father, Ramdas, when living at Lahore, where he had been sent on account of family dissensions. He succeeded his father in the Guruship in 1581.
4 The word JTrfcfrP-TT^l' is properly an epithet of Vishnu, like Murari (the enemy of the Daitya Mura), but applied here to his father; rather a gross flattery.
5 The Gur-darbar (the Guru's court) is the temple at Amritsar, which was built by Ramdas. Amritsar was formerly therefore called Ramdaspur, the city of Ramdas.
6 This verse is said to have been uttered by Arjun after having been recalled by his father. If this tradi- tion of the Sikhs be true, it would appear that the sons of the Gurus also called themselves Nanak, even before their accession to the Guruship.
RAG MAJH, MAH. V., SABD II. III. (IX. X.)
Pause.
I sacrifice myself, Sir, I sacrifice myself, humble Nanak is thy slave, Sir!
Ragu Mdjh; maliala V.
II. IX.
(1). That season is beautiful, in which I remember thee. That work is easy, which is thy setting on.1 That heart feels easy, in which heart thou art indwelling, 0 donor of all!
(2). Thou, 0 Lord, art (our) companionship, our father. Thine are the nine treasures, inexhaustible is thy storeroom.
To whom thou givest, he becomes satiated, he is thy worshipper, 0 Lord!
(3). Every one puts his hope in thee. In every body thou art indwelling.
All are (thy) associates, thou art always their support, thou art not seen outside of any one, Sir! 2 (4). Thou thyself procurest final emancipation to the disciple.
Thou thyself causest the self-willed to wander about in birth (transmigration). Thy slave Nanak is a sacrifice for thee, all is thy play, 0 Dasahar. 3 III. X.
(1). (If) the unbeaten (sound) sounds, (I am) easily happy. By the sabd4 1 am happy and always delighted.
Easily I practise deep meditation (on thee) in the cavern,6 0 Lord, (who) hast made (thy) seat high!
(2). Having wandered and turned about, (I) have come to my own house. (The fruit), that was desired (by me), I_ obtained.
I am fully satiated; by the saint, the Gruru, (thou) 0 Lord, the fearless Supreme Spirit, wast shown (to me).
(3). Thou thyself art the king, thou thyself the people.
Thou thyself art free from all worldly concerns (and enjoyments), thou thyself art enjoying thyself.
Thou thyself sittest on the throne as true judge, all cries and calls6 (for justice) have ceased, 0 Lord!
(4). As I have seen (him), so I have described (him).
He has got a taste (of him), who has obtained (his) secret.
Light is mingled with the fountain of light,7 comfort is obtained (thereby); humble Nauak (says): thou alone, 0 Lord, art spread out (in the creatures)!
1 Wrfl5> *•/• putting on; setting a-going. The sense is: which thou settest a-going.
2 The sense is: none is empty of thee, thou art not outside of any one, but in every one.
3 ^TRTB is the Sansk. ^Tn|, an appellative of Krishna; the Sikh Granthis explain it by fa,4^1 (is appearing), but this is a mere guess.
4 The WZFZ signifies here sound, i.e. the sound not produced by beating, but by coercion of the breath in the dasvl duar, where the sound 6m! is said to be heard.
5 The JT<ST or cavern is here = the body.
6 WTfcWT = VRT3T- 7 Literally: the luminous one, in whom the light (the principle of life) is contained.
RAG MAJH, MAH. V., SABD IV. V. (XI. XII.)
Majh; mahala V.
IV. XI.
(1). In which house the wedding-ornament1 is adjusted by the beloved (= husband). In that house, 0 friend, a song of congratulation is sung.
Joy and amusement are in that house; that woman is shining, who is adorned by her beloved, 0 dear!
(2). She is virtuous, she is very fortunate.
Blessed with sons, and endowed with an amiable disposition, a happy married wife. That woman is beautiful, skilful and clever, who is attached to her husband, 0 dear!
(3). She is of virtuous conduct, she is foremost.3 All ornaments suit well that intelligent one.
She is of a (good) family, she has brothers,3 who is adorned with the love of her husband, 0 dear!
(4). The greatness of her cannot be told.
Who is joined by her husband and taken to his bosom.
Her married state is firm; humble Nanak (says): by the love of her unattainable and inapprehen- sible husband she is united (with him),4 0 dear!
Majh; mahala V.
V. XIL (1). Searching and searching I desire his sight.
I enter every uneven ground 5 and every forest (searching for him).
Had is without qualities and endowed with all qualities: is there any one, 0- dear, who will bring and join to me my Hari, 0 dear?
(2). In going through the six Shastras,6 in knowing them by heart. In worship, in (applying) the Tilak, in bathing at a Tirtha.
In the practice of purity,7 in the eighty-four ascetic postures 8 tranquillity is not obtained, 0 dear!
(3). Many years silent repetitions and austerities are practised (by the JogI). Innumerable 9 strolls are made on the earth.
Not one moment comes tranquillity into (his) heart, again and again the J5gi rises and runs about, 0 dear!
1 iftjFT (^h"HTO), a wedding-ornament, especially the string, with a bit of gold strung on it, which the bridegroom puts round the neck of the bride and which she wears till widowed.
2 "MdMtA=VHTTfe, adj. fern.; similarly fjTnfTT^ instead of fSpHTf^.
3 T3TT^, adj. having brothers (*f + cJdlG), i.e. to defend her or take care of her.
4 *TTWt from ^TmdAI (=*OMIdAl), the causal of TTTTCT (=ltTOT, the Anusvar being usually dropped in the Granth), to unite. It might also be the causal of ^TP^T, and could then be translated by: she is accomplished.
0 ^Tfe is the Loc. sing, of 313, uneven, broken ground, where a man may hide himself.
6 The six Shastras are: the Siinkhya, Nyaya, Mimansa, Yoga, Vedanta, Vaisesika.
7 fo^cs! or foQe$| ^RT; fo<£<^=f^l^ (by transition of m to v\ s.f. purity. This is a peculiar practice of the Jogis prior to restraining the breath and falling then into a death-like sleep or torpidity. The Jogis are said to purify first their bodies by drinking milk; they swallow then a piece of cotton cloth, drawing it out at the anus, thus cleansing the stomach and the bowels from all impurities.— Relata refero.
8 This is another practice of the Jogis.
9 3d«n3T> Sansk. n. a certain large number, corresponding to *H"f/>oJ,ETW- RAG MAJH, MAH. V., SABD VI.— VIII. (XIII.— XV.)
(4). Bestowing mercy (on me) he (Hari) has joined to me the saint (= Guru). My heart and body became refreshed, I obtained comfort.
The eternal Lord has taken his dweH&ng in (my) body, Nanak sings (now) the happiness (imparted by) Hari, 0 dear!
Majh; mahald V.
VI. XIII.
(1). The Supreme Brahm, the infinite God: The unattainable, inapprehensible, invisible, impenetrable: The cherisher of the poor, Gopal, Govind, Hari, meditate upon him in (thy) body, 0 disciple!
(2). The disciple of the Guru the destroyer of (the Daitya) Madhu1 saves. Exishna, the enemy of Mura, is the companion of the disciple.
The merciful Damodar2 is obtained by the disciple, not by any other votary,3 0 dear!
(3). Kesav4 does not eat and is without enmity. "Whose feet crores of men worship.
In which disciple's heart that Hari, Hari is, he alone is (his) worshipper, 0 dear!
(4). Efficacious is the sight of the endless and boundless otfe. He is very powerful, always a donor.
The disciple, by whom (his) name is silently repeated, is saved; Nanak (says): salvation is known by few, 0 dear!
Majh; m,ahald V.
VII. XIV.
(1), What thou sayest, must be done, what thou givest, must be taken. The poor and helpless trust in thee.
Thou, thou art everything, 0 my beloved, I sacrifice myself to thy power, 0 Lord!
(2). By (his) decree is the wayless wilderness, by (his) decree is the way. By (his) decree the disciple sings 5 the qualities of Hari.
By (his) decree (man) wanders about in many wombs; all is in his pleasure, 0 dear!
(3). No one is foolish, no one is clever. In everything thy decree is current.
0 unattainable, inapprehensible, endless, unfathomable one! thy value cannot be told, 0 Lord!
(4). Give me the dust of (thy) saints, 0 beloved!
1 have come and fallen down at thy gate, 0 Hari!
Seeing thy sight my heart is satiated; I am longing to meet (with thee), 0 Lord!
Majh; mahald V. , VIII. XV. (1). There is pain, when thou art forgotten. Hunger seizes (him), he runs about in many ways.
1 An epithet of Vishnu or Krishna.
2 ^fecFj Sansk. <^TJ?t<^ O^TT + having a rope round his belly (alluding to an event in Krishna's childhood); an epithet of Krishna.
3 ^lJl = = Sansk. Vflfi, votary (otherwise ^J|fs), or way, manner.
4 Sansk. having long hair, an epithet of Krishna.
5 3TI<^M r» corrupted, on account of the rhyme, instead of d||^Rj; ^TT^TvTT itself is meaningless, but that does not matter with Arjun, if only the rhyme be kept up.
18 138 RAG MAJH, MAH. V., SABD IX. X. (XVI. XVII.)
To whom thou, 0 cherisher of the poor, givest the remembrance of (thy) name, he is always happy.
(2). My true Guru is very powerful.
If I remember him in my heart, all pain is gone.
The disease of anxiety, the pain of egotism is departed, thou thyself cherishest me, 0 Lord!
(3). Like a child 1 ask everything.
Thou art giving, 0 Lord, and there is no deficiency of pleasures.
Palling at thy feet I conciliate thee much, 0 Gopal, who art compassionate to the poor.
(4). I devote myself for the true, perfect Guru. By whom all my fetters are cut asunder.
Into whose heart thou givest (thy) name, they are made pure;1 Nanak is happy in (thy) love, 0 Lord!
Majh; mahala V.
IX. XVI.
(1). 0 dear Gopal, 0 merciful and mirthful one! 0 deep and profound, 0 endless Govind!
0 high, unfathomable, endless Lord! remembering, remembering thee, I live, 0 Lord!
(2). 0 remover of pain, 0 inestimable treasure!
0 thou fearless, free from enmity, unfathomable, unweighable one!
0 timeless form, not produced from a womb, remembering thee in my mind I become refreshed, 0 Lord!
(3). Thou art always my companion in every circumstance, 0 Gopal! Thou art cherishing the high and the low.
The elixir of (thy) name is satiating my heart, I drink the nectar proceeding from the mouth of the Guru, 0 Lord!
(4). In pain and in comfort I meditate on thee, 0 beloved! This good disposition of mind I have obtained from the Guru.
Thou art the support of Nanak, 0 Lord, by all means I shall pass over (the ocean of the world), Majh; mahala V.
X. XVII.
(1). Blessed is that time, in which I have met with the true Guru! Fruitful is (thy) sight, seeing (thee) with my eyes I am saved.
Blessed are the forty-eight minutes, the seconds and moments and the twenty-four minutes, blessed is that conjunction, 0 Lord!
(2). By exerting myself (my) mind has become pure. Walking in the way of Hari every error has been done away.
The treasure of the name was proclaimed to me by the true Guru, all diseases were extinguished, 0 Lord!
(3). Inside and outside is thy word.
Thou thyself hast told it, thou thyself hast explained it.
The Guru has said: in all there is One (alone), One (alone), there will be no other, 0 Lord!
1 Arjun frequently gives no hint as to the subject and all must be found out by conjecture.
2 The words "ITrfcTMlJ^T tHQ must thus be divided: lfTf<J V<ft tTV@; is an interjection, the same as ift.
RAG MAJH, MAH. V., SABD XL-XIII. (XVIIL— XX.)
(4). Nectar-juice (I have) drunk from Hari, the Guru. Hari has become (my) clothing, the name (of Hari) my food.
In the name is (my) pleasure, in thfcname (my) delight and sports, the name is made hy Hanak the object of his enjoyments, 0 Lord!
Majh; mahala V. XI. XVIII.
(1). From all saints I ask one thing.
I make supplication, I give up conceit.
I devote, I devote myself a hundred thousand times: give me the dust of the saints, 0 Lord!
(2). Thou art the donor, thou art the Supreme Spirit, the disposer of the destiny. Thou art powerful, always bestowing comforts.
Every one gets from thee his sustenance,1 bring to an end our drought,2 0 Lord!
(3). By thy sight the house is purified.
The difficult fort of the soul is thereby overcome (conquered).
Thou art the donor, thou art the Supreme Spirit, the disposer of destiny, like thee there is no other hero, 0 Lord!
(4). The dust of the saints is applied to my face.
Evil-mindedness is extinguished, wickedness of thought has (no longer) a share (in me). I dwell continually in the house of truth, I sing the excellences (of Hari); Nanak (says): falsehoods have been done away, 0 Lord!
Majh; mahala V.
XII. XIX.
(1). May not such a great donor (like thee) be forgotten (by me)! Bestowing mercy (on them) thou art attached to (thy) devotees.
That I may day and night meditate on thee, give me this gift, 0 Lord!
(2). With the blind earth (= body) reflection is joined (by thee). All is given (by thee): good places (abodes).
Joy, pastime, shows, exhibitions; what is pleasing to thee, that is done, 0 Lord!
(3). Whose the gift is, (from him) all must be taken.
The nectar (consisting of) thirty-six drugs, victuals and food.
An easy couch, cool breath; naturally thou art making sports and merriments, 0 Lord!
(4). May that wisdom be given to me, by which thou wilt not be forgotten! May that mind he given to me, by which I may meditate on thee!
That I may sing thy praises at every breath; the shelter of Nanak are the feet of the Guru, 0 Lord!
Majh; mahala V.
XIII. XX.
(1). To praise thy excellences is thy order and pleasure.
That is (divine) knowledge and meditation, which pleases thee.
That is silent repetition (of thy name), which is pleasing to thee, 0 Lord; by thy decree (divine) knowledge (becomes) full, 0 Lord!"
1 ^d*u6dW, v. caus. to get perquisites, allowances of food, formed from the Sansk. ^TTT, literally: to cause to be rained (gifts, etc.).
2 jJftfiJf SindM ^ffaH, drought, Sansk. want of rain and thence scarcity of food. \fj[ oJdAI, to make full = to bring to an end.
RAG MAJH, MAH. V., SABD XIV.— XVI. (XXI. — XXIII.)
(2). He sings thy nectar-name: Who is pleasing to thy mind, 0 Lord!
Thou art the saints' and the saints are thine, the heart of the saints is won over by thee, 0 Lord!
(3). Thon art cherishing the saints. The saints play with thee, 0 Gopal!
Thy saints are very dear to thee, thou art the life of the saints, 0 Lord!
(4). My heart is a sacrifice for those saints: By whom thon art known; who are pleasing to thy mind: In their society comfort is always obtained; by the juice of Hari Nanak is perfectly satiated, 0 Lord!
Ifdjh; mahala Y.
XIV. XXI.
(1). Thou art the ocean, we are thy fish.
Thy name is the drop, we are the Catriks overcome by thirst.
After thee we long, after thee we thirst, our mind is absorbed in thee, 0 Lord!
(2). As a child is satiated having drunk milk. As a poor man is comforted having seen wealth.
(As) a thirsty man drinking water is refreshed: so this (my) mind is happy with Hari, 0 Lord!
(3). As a lamp is shining in darkness.
As one, who is looking out for her husband, full of desire: