1 Vt*l<sfcVHT> alliteration instead of V^rr©", s.m. destruction; (their) destruction is in —. Or Vf^T- ^IcMHT is alliteration instead of tp3T@, a verbal adjective formed from HtJcM » being consumed; the latter is more suitable and borne out by othor similar forms (fiTWI^lcWfT)* 2 s.m. comfort, joy, as used in TuJsi Das' Ramayana. The Sansk. ^f^f = ^fgf =, written also • flf^ (but always s.m.)7 signifies: friendsliip, intimacy, and differs from TT^, the etymology of which is uncertain.
RAG MAJH, MAH. III., ASTPAD. XIII. (XIV.)
(4). He cuts off sins, he removes his wrath. The word of the Guru he puts into his hreast.
Those, who are attached to the True* one, are always Bairagls, having destroyed egotism (indi- viduality) they are in union (with the Supreme).
(5). Within (the body) the jewel {i.e. the Supreme) is found, if procured (hy the Guru). Threefold is the will (of man), threefold the Maya.1 Having read and read the Pandits and silent ascetics have hecome tired, they ohtain no knowledge of the fourth state (of the soul).
(6). He himself.{i.e. Hari) colours and applies the colour.3 Those men are dyed, who are coloured by the word of the Guru.
(On whom) the boundless colour of Hari is put, they, having the right taste of Hari, are singing his excellences.
(7). The disciple has prosperity and success, true control (of his passions) and intelligence. The disciple has divine knowledge, hy the name he becomes emancipated.
The disciple's work is, (that) he acquire the True one, the true ones are absorhed in the True one.
(8). The disciple establishes, and having established he removes (again).3 The disciple is caste and brotherhood,4 all is he himself.
Fanak (says): the disciple meditates on the name, by praising (it) he is absorbed in the name.
MajJi; mahala III. XIII. XIV.
(1). Creation and destruction are made by the word (of the Guru). Even by the word creation (production) is again made.
In all the disciple himself exists, the true disciple, having produced, is again absorbing (what is produced).5 Pause.
I am devoted, 0 Lord, I am devoted (to them, who) make the perfect Guru dwell in their heart. Quieted by the Guru they perform worship day and night, reciting the qualities (of Hari) they are absorbed in the abode of (all) qualities.
(2). The disciple is earth, the disciple is water.
The disciple is wind and fire, he sports assuming supernatural forms.6 Who is destitute of the Guru, he, having died and died, is horn again; those who are destitute of the Guru, come and go again.
(3). By that creator one sport is made. Everything is put (by him) in the (human) hody.
1 fljfsrfaj threefold, i.e. affected by the three Gunas.
2 To colour, to dye, etc., in a figurative sense: to impart one's own essence or nature, as a cloth by being dyed is changed.
3 As to the meaning of these words compare XIV. (1).
4 Vf!r> the same as \Jfjfs, from the Sansk. T(fW, row, line, fellowship.
5 The Guru, and in him the disciple, is perfectly identified with the Supreme, even "@3Vf5 and 1|d*6G are ascribed to him.
6 {<££ \<R — Sansk. ffc|\gfici*^,?nb being changed first to m {mm), thence to n (the preceding vowel being lengthened according to Prakrit rule).
RAG MAJH, MAH. III., ASTPAD. XIV. (XV.)
By the secret of the word (of the Guru)1 some one ohtains the palace (of Hari), the palace-servants3 he calls to (his) palace.
(4). True is the wholesale merchant, true his retail-dealers. The True one they buy out of infinite love to the Guru.
The True one they purchase, the True one they acquire, from the True one they earn comfort.3 (5). Without capital how shall he obtain anything?
The fleshly-minded one wanders about in the whole world.
Without the capital (of the name) all go off empty, having gone empty they are incurring pain.
(6). Some purchase the True one from the dear word of the Guru. They are saved themselves and save all their families.
Having come (to the threshold of Hari) they are approved of, having met with their beloved they obtain happiness.
(7). Within is the thing {i.e. the Supreme), the fool seeks it outside. The self-willed are blind and wander about without restraint.
Where the thing is, from thence no one gets it, the self-willed are going astray* in error.
(8). He himself gives and calls by the word (of the Guru). The palace-servant obtains easy comfort in the palace.
Nanak (says): from the name greatness is obtained; he himself {i.e. Hari) having heard, heard (the word of the Guru) is meditating (on it).
Majh; mahala III. XIV. XV.
(1). By the true Guru his true instruction is proclaimed. Think on Hari, at the end he will be (thy) companion!
Hari, the unattainable, the inapprehensible, the masterless, the unproduced from the womb, thou obtainest by faith in the true Guru.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) part with (their) own self.
If they part with their own self, then they obtain Hari, they are easily absorbed with Hari.
(2). The work, that is written before, is performed. By serving the true Guru comfort is always obtained.
Without (divine) allotment the Guru is not obtained, by the word (of the Guru) he (Hari) is uniting to union (with himself).
(3). The disciple remains uncontaminated in the world. His trust is in the Guru, the name is his support.
If one oppresses the disciple, what is it to him? he himself {i.e. the oppressor) is wasting away and subjected to pain.
(4). The fleshly-minded are blind and have no understanding. The world is a butcher killing itself.
By slandering and slandering it lifts up a great hurthen, without wages it conveys the hurthen.
(5). This world is an inclosed garden-bed, my Lord the gardener.
1 TETfe signifies here secret, mystery.
3 signifies here: joy, comfort, happiness.
4 ^T^fenfTj verbal adjective ^WlQ, changed to ^W|^fe*HT for the Sflke of the rhyme.
BAG MAJH, MAH. III., ASTPAD. XV. (XVI.)
He always takes care (of it), no one is empty (destitute of his care).
As the smell is, that it gets, so it is, the indwelling (soul) is to be known (from) the smell.
(6). The fleshly-minded are sick in the world.
The giver of comfort, the unattainable, the boundless one, is forgotten (by them).
In pain they continually wander about lamenting, without the Guru they get no composure.
(7). By whom the rules1 are made, he knows them.
As he himself makes (them), he knows (them to be made) by his order.
As he puts (the rule) inside, so it is, he himself is (also) putting (it) outside.
(8). Without that True one I have none other. Whom he attaches (to himself), he becomes pure.
Nanak (says): the name dwells within the body; to whom he gives it, he obtains it.
Ifdjh; mahala III. XV. XVI.
(1). (Who) causes to dwell in his heart the nectar-name: He removes egotism, "mine" and all pain.
Who always praises the nectar-speech, he obtains the free gift2 of the nectar.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) fix the nectar-speech in (their) heart. (Who) fix the nectar-speech in (their) heart, they (are) meditating on the nectar-name.
(2). He always utters from (his) mouth the nectar-speech. The nectar he always looks and glances at with (his) eyes.
The nectar-story he always tells day and night and proclaims it to others..
(3). Being steeped in nectar-dye he applies deep meditation. The nectar he obtains by the favour of the Guru.
(His) tongue speaks day and night nectar, in mind and body he is drinking3 nectar.
(4). That he {i.e. Hari) does, what is not in (anybody's) thought. (His) order no one can efface.
By (his) order the nectar-speech exists, by (his) order he causes the nectar to be drunk.
(5). Wonderful are the works of Hari, the creator.
This (human) mind, which is going astray, he is turning back (to himself).
He applies the mind to the nectar-speech, he is proclaiming the nectar by means of the word (of the Guru).
(6). The bad and good (men) are created by thyself. By thyself all people are tried.
The good ones, after having tried them, thou puttest into (thy) treasury, the bad ones thou art leading astray in error.
(7). How shall I see (thee), how shall I praise (thee)?
By the favour of the Guru I praise (thee), by means of the word (of the Guru). In thy (divine) decree dwells nectar, by thy decree thou art giving nectar to drink.
(8). The word (of the Guru) is nectar, the speech of Hari is nectar.
1 fyjftf (m.) may also be translated by: act, deed, arrangement. The sense is: he himself is ordering or arranging everything inside and outside.
2 wrfSj? Wf*T3"" *HfH3" signifies also: a free gift that is not asked for; this seems to suit the context.
3 1ftorrefe*HT) here verbal adjective, instead of \ft»HTf > drinking.
RAG MAJH, MAH. Ill, ASTPAD. XVI. XVII. (XVII. XVIII.)
By the service of the true Guru it {i.e. the speech) is fixed in the heart.
Nanak (says): the nectar-name is always giving comfort; having drunk nectar all one's hunger is ceasing, Ifajh; mahala III. XVI. XVII.
(1). Nectar rains with natural ease {i.e. without any human effort). Some rare disciple ohtains it.
Having drunk nectar he is always satiated; he {i.e. Hari) bestowing mercy (on him) is quenching hie thirst.
Pause.
I am devoted, 0 Lord, I am devoted to the disciple, who is drinking nectar.
His tongue, having tasted the juice, remains always steeped in love, naturally it is singing the praises of Hari.
(2). By the favour of the Guru some one obtains understanding (of truth). Having extinguished duality he applies devout meditation on the One.
If he {i.e. Hari) bestow a favourable look (on him), then he (the disciple) sings the praises of Hari, by a favourable look (from the part of Hari) he is absorbed in the True one.
(3). Upon all is thy look, 0 Lord! Upon some little, upon some much.
Without thee nothing comes to pass; the disciple gets acuteness of mind.
(4). By the disciple the truth {i.e. the Supreme) is reflected upon. Thy store-rooms are filled with nectar.
"Without the service of the true Guru no one obtains (it), from the mercy of the Guru he obtains (it).
(5). The man, who serves the true Guru, gets lustre. By the nectar-name he fascinates heart and mind.
Whose mind and body are imbued with the nectar-word, he is easily proclaiming the nectar.
(6). The fleshly-minded are led astray and wasted by another love (duality). They do not take the name, they die, having eaten poison.
Daily and always is (their) dwelling in ordure, without the service (of the Guru) they are wasting their life.
(7). He drinks nectar, to whom he himself is giving it to drink. By the favour of the Guru he easily applies devout meditation.
He himself {i.e. Hari) remains brimful in all, by the doctrine of the Guru he is coming into eight.
(8). He himself is that pure one.
By whom (creation) was made, by the same it is destroyed.
Nanak (says): keep thou always in mind the name, easily thou wilt be absorbed in the True one!
llajh; mahala III. XVII. XVIII. (1). They apply themselves to the True one, who please thee. They always serve the True one with natural ease.
Who praise the True one by means of the true word (of the Guru), them he is uniting to true union (with himself).
Tame.
I am devoted, 0 Lord, I am devoted (to those, who) are praising the True one. Who meditate on the True one, they are imbued with love to the True one, the true ones are absorbed in the True one.
KAG MAJH, MAH. III., ASTPAD. XVIII. (XIX.)
(2). Wherever I see, in all places is the True one. By the favour of the Guru he dwells in the heart.
The body (becomes) true, the tongue is steeped1 in the True one, having heard the True one they are speaking (of him) and praising (him).
(3). Having destroyed (worldly) desire she2 is absorbed in the True one. This mind has seen, that all (the creation) is coming and going.
By the service of the true Guru the mind is always immovable, it gets a dwelling in its own house.3 (4). By the word of the Guru he {i.e. the Supreme) is shown (as dwelling) in the heart. The infatuation of the Maya4 is burnt by the word (of the Guru).
Having seen the perfectly True one (in his own heart) he praises (him), by the word of the Guru he is getting the True one.
(5). Those, who are imbued with love to the True one, apply true meditation (on him). Who praise the name of Hari, they have got a great destiny.
By the true word (of the Guru) he himself (i.e. Hari) unites (them), who are singing the praises of the True one in the company of the pious.
(6). An estimation is read, if (a thing) he estimable (calculable).
He is unattainable, inapprehensible; by means of the word (of the Guru) knowledge (of him) is obtained (by those): (Who) daily praise (him) by the true word; none other gets an estimation (of him).
(7). Having read and read they have become tired, no composure has come (to them). (Worldly) thirst consumes (them), they have no knowledge.
Poison they purchase, they are thirsty after infatuation, the baneful thing, speaking falsehood they are eating poison.
(8). By the favour of the Guru the One is known.
Having destroyed duality (their) mind is absorbed in the True one.
Nanak (says): in (whose) mind the One name abides, he obtains (the True one) by the favour of the Guru.
Mdjh; mahala III. XVIII. XIX.
(1). The colours and forms, (that) exist, are all thine.
Having died and died (men) are born (again), many turns (in transmigration) are allotted (to them). Thou alone art immovable, unattainable, boundless, by the doctrine of the Guru (thou art) conveying understanding (as regards thyself).
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) fix the name of Earn in (their) mind.
He has not any form, mark or colour, he, by means of the instruction of the Guru, is himself instructing.
(2). (In) all is one light, if one know it.
By the service of the true Guru it becomes manifest.
(Though) concealed, it is manifest in all places, the luminous (Supreme) is blending light (with himself).
1 d r3 1 > steeped in = imbued with love to.
2 WTTSft; n0 subject is hinted at, very likely flJ*rfZ> creation, people, is to be supplied, as in the second line.
3 The sense is: the mind, being instructed by the Guru (by serving him), wanders no longer about, but dwells in its own house (=body), where it finds the (innate) Supreme. Compare the following verse.
4 ^TTfk*HT HvTj the spiritual darkness or infatuation caused by the Maya, i.e. the duality, by which man considers himself (erroneously) different from the Supreme.
KAG MAJH, MAH. III., ASTPAD. XIX. (XX.)
(3). In the fire of (worldly) thirst the world burns. There is much greediness, conceit and selfishness (in it).
Having died and died it is born (again), it loses its honour, it throws uselessly away (its human) birth.
(4). The word of the Guru some rare one comprehends.
If he destroy his own self, then the three worlds become known (to him).
If he dies, there will not be again death for him,1 he is easily absorbed in the True one.
(5). He does not again apply his thoughts to the Maya. He always remains absorbed in the word of the Guru.
The True one he praises; within every body the perfectly True one is emitting radiance.
(6). The True one he praises (as being) always in his presence. In the word of the Guru he remains brimful.
By the favour of the Guru the True one comes into sight, from the True one he is obtaining comfort.
(7). The True one is contained within the mind.
The True one is always immovable, he does not come nor go.
The mind, that clings to the True one, is pure, by the doctrine of the Guru it is absorbed in the True one.
(8). The True one he praises, none other: By whose service comfort is always obtained.
Nanak (says): those, who are attached to the name, are reflecting; the perfectly True one they are acquiring.
Mtijh; mahala III. XIX. XX.
(1). Pure is the word, pure the sound. Pure the light, that is contained in all.
"Who is praising the pure word of Hari, (becomes) pure by muttering Hari, he is removing his filth (=sins).
Pause.
I am devoted, 0 Lord, I am devoted (to him, who) is causing the giver of comfort to dwell in (his) mind.
"Who is praising the pure Hari by the word of the Guru, he, having heard the word, is extinguishing his thirst.
(2). Into (whose) mind the pure name comes and dwells: (His) mind and body (become) pure, he removes the spiritual blindness of the Maya.
He always sings the praises of the Pure and True one, he is sounding the pure sound (=the name).
(3). The pure nectar is obtained from the Guru.
Prom (whose) heart his own self has died away, in him is no infatuation of the Maya.
Pure is his (divine) knowledge, very pure his meditation, the pure word he causes to dwell in his heart.
(4). Who serves the Pure one, he becomes pure.
The filth of egotism he washes away by the word of the Guru.
The pure and unbeaten sound and voice sounds (in him), at the true gate he gets lustre.
(5). From the Pure one all become pure.
A pure heart Hari strings (like a pearl) by the word (of the Guru).
Those are very fortunate, who are given to the pure name, by the pure name they are lustrous.
(6). He is pure, who is radiant by the word (of the Guru). By the pure name he fascinates his mind and body.
1 The sense is: he will not be again subject to another birth and consequent death.
RAG MAJH, MAIL III., ASTPAD. XX. (XXI.)
On account of the true name no dirt ever sticks (to him), (his) face is bright, he enjoys comfort.1 (7). (His) heart is filthy by another love.
(His) cooking-place is filthy (and) (in a filthy place.
Having eaten filthy (food) he increases again his filthiness; the fleshly-minded one incurs pain by (his) filthiness.
(8). The filthy and the pure ones, all are made by bis order. Those are pure, who are pleasing to the true Hari.
Nanak (says): in (whose) heart the name dwells, (that) disciple is clearing away his filthiness.
Mtijh; mahala III.
(1). Govind is bright, bright are (his) devotees.2 My mindr temper and desire are pure.
Who is bright in the heart, his face is always brilliant, the very bright name be is meditating upon.
Pause.
I am devoted, 0 Lord, I am devoted (to him, who) is singing the praises of Govind. (Who) recites day and night Govind, Govind, (who) proclaims the praises of Govind by the word (of the Guru).
(2). (Who) sings (=praiscs) with natural case to Govind: He is bright by the fear of the Guru, the filth of his egotism goes away.
He remains always in joy and performs adoration day and night, having heard he sings the praises of Govind.
(3). His heart dances (out of joy), he makes firm his devotion. By the word of the Guru he reconciles his mind with the mind.3 He keeps true time (in music),4 he puts a stop to the infatuation of the Maya, according to the word (of the Guru) he is dancing.
(4). He cries aloud, he throws down (his) body.
On account of the infatuation of the Maya he is overcome by death.
The infatuation of the Maya makes this mind dance; in (whose) heart is deceit, he is incurring pain.
(5). When he himself (i.e. Hari) causes the disciple to perform devotion: His body and mind are easily imbued with love (to Hari).
The word (of Hari) is told (by him), by means of the word (of the Guru) he proclaims (it); the disciple he (i.e. Hari) is approving (on account of bis) devotion (to Hari).
(6). Being surrounded by a circle6 on account of the Maya he dances, by another love (duality) he ia incurring pain.
In whose heart love (to Hari) springs up, he (becomes) emancipated.
1 aJ<H<efcVWT- signifies here joy, comfort \ cf. p. 162, note 2. 3fin^fe*HT is a new formation of a verbal adjective, q7UT"@ (see my Sindhi Grammar, p. 52, 9), which, by alliteration, is changed to the (in itself meaningless) form of <J l^fe*HT- 2 s.m. a devotee or ascetic.
3 The mind was hefore going astray by duality, it is now reconciled (united) with itself. Cf. p. 170, note 1.
4 3 166 in^ may also signify: he plays the cymbal; see v. 6.
6 f^n? "ETfaj having bound round (himself) a halo = being surrounded by a halo, like the moon. The sense is: on account of the Maya (illusion) he has become dim-sighted, so that he is no more able to look upon things as they are in reality, he is ensnared in the error of duality.
22 RAG MaJh, MAH. III., ASTPAD. XXI. XXII. (XXII. XXIII.)
(V). His senses (are) in (his) power, lie is endowed with true control (of his passions).
By means of the word of the Guru he always meditates on Hari; this devotee is pleasing to Hari.
(8). By the disciple devotion is made (all) the four ages (to Hari).
By devotion to another no one ohtains (him, i.e. Hari).
Nanak (says): the name is obtained by attachment to the Guru, by him who applies his mind to the feet of the Guru.
Majh; mahala III. XXI. XXII.
(1). (Who) serves the True one, (who) praises the True one: He has never (any) pain on account of the true name.
Those, who serve the giver of comfort, obtain comfort, by the doctrine of the Guru they are causing him to dwell in (their) heart.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) with natural ease practise deep meditation. Those, who serve Hari, are always lustrous; by beauty and sagacious knowledge they are brilliant.
(2). Every one is called a devotee.
Those are devotees, who are acceptable to thy mind.
They praise thee by the true word (of the Guru), imbued with love (to thee) they perform adoration.
(3). Every one is thine, 0 true Hari!
If he meet with a disciple, then his wandering about ceases.
When he is pleasing to thee, thou imbuest him with love to the name, thou thyself causest him to mutter the name.
(4). By the doctrine of the Guru Hari is established in the heart. J oy' and grief, all spiritual blindness is parted with.
Devout meditation is made on the One, he is always fixing the name of Hari in (his) mind.
(5). The devotees are always imbued with love and affection to thee.
The name, (containing) the nine treasures, has come and settled in their heart. By a full destiny the true Guru is obtained (by them), by means of the word (of the Guru) (thou art) uniting (them) to union (with thyself).
(6). Thou art always merciful and bestowing comfort.
Thou thyself unitest (him who) is known (by thee) as a disciple.
Thou thyself givest the greatness of the name; those, who are attached to the name, obtain comfort.
(7). The true ones are continually praising thee. By the disciple none other is known (but thou).
His mind remains absorbed with the One, by (his) mind being won over he meets with (his) mind.1 (8). He, who becomes a disciple, praises The true Lord, who is without concern.
^ Nanak (says): (in whose) heart the name dwells, (him) Hari is uniting by means of the word of the Guru.
Majh; mahala III. XXII. XXIII. (1). Thy devotees are shining in (thy) true court. By means of the word of the Guru they are adorned by the name.
1 ijfc $f&ft fiTSST^fenfT. f^5T@ governs the Dative (*T7rftr); by the mind being reconciled, won over to the Supreme, from whom it was separated by duality, duality in the mind ceases.
RAG MAfa, MAH. III., ASTPAD. XXIII. (XXIV.)
Always, day and night, they remain in joy, reciting the qualities (of Hari) they are absorbed in the abode of qualities.
• Pause.
I am devoted, 0 Lord, I am devoted (to those, who) hear and fix the name in (their) heart. Hari, the true, the highest, is uniting (them to himself), having destroyed (their) egotism.
(2). Hari is true, of a true name.
By the favour of the Guru he unites some one.
Those, who are united with him by means of the word of the Guru, are not separated (again), they are easily absorbed in the True one.
(3). Without thee nothing is done.
Thou having made seest and knowest (all). _ The creator himself does and causes to be done (everything), by means of the doctrine of the Guru he himself is uniting.
(4). A virtuous woman obtains Hari: (Who) makes her ornament out of fear and love (to Hari).
By serving the true Guru she is always a (happy) married woman, by means of the true instruction (of the Guru) she is absorbed.
(5). Those, who forget the word (of the Guru), (get) no place nor spot. They are led astray by error (and are) like a crow in an empty house.
This and the other world, both are lost by them, in pain they pass their time.
(6). In writing and writing1 paper and ink is lost. By second love (duality) no one obtains comfort.
Falsehood £hey write and falsehood they earn, those who apply their thoughts to falsehood, are consumed.
(7). The disciples, who write the consideration of the perfectly True one: They are true and obtain the gate of salvation.
True is (their) paper, pen and inkstand, writing the True one they are absorbed in the True one.
(8). Thy Lord, being seated within (the heart), sees (it).
Who obtains him by the favour of the Guru, that man is of account.
Nanak (says): from the name greatness is obtained, from the perfect Guru he gets it {i.e. the name).
ITdjk; mahala III. XXIII. XXIY.
(1). The manifestation (explication) of the Supreme Spirit is made by the Guru.
(To whom) the filth of egotism sticks, he clears it away by means of the word of the Guru. (His) mind (becomes) pure, he is daily" engaged in devotion, performing devotion he obtains Hari.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) themselves perform devotion and cause others to perform devotion.
To those devotees reverence should always be paid, who day by day sing the praises of Hari.
(2). The creator himself is the causality and causes (everything) to be done. Whom he pleases, he applies to the work.
In consequence of a perfect destiny the service of the Guru is made; by the service of the Guru he obtains comfort.
1 Supply from the following lines the word "falseJwod" (3fif).
BAG HUH, MAH. III., ASTPAD. XXIV. (XXV.)
(3). Having died, having died he lives and ohtains then everything. By the favour of the Guru he makes Hari dwell in (his) mind.
He is always emancipated (from matter) and makes Hari dwell in (his) mind, easily he is absorbed in the Innate1 (Supreme).
(4). (Though) he perform many (religious) works, he does not obtain final emancipation. He wanders about in foreign countries and is ruined by second love (duality).
Uselessly his (human) birth is lost by the deceitful one, without the word (of the Guru) he is incurring pain.
(5). Who checks busy activity and keeps it back: He obtains by the favour of the Guru the highest step.
The true Guru himself unites (him) to union (with Hari), being united with the beloved he obtains comfort.
(6). Some are given to falsehood and obtain spurious fruits. By second love they uselessly waste their life.
They are drowned themselves and all their families are drowned (by them), having spoken falsehood they are eating poison.
(7). Some (rare) disciple sees in this (human) body the mind: 2 When he soaks up by love and devotion his individuality, The Siddhs and Sadhiks and silent ascetics continue in deep meditation, yet even in their body the mind is not becoming visible.
(8). That creator himself causes (everything) to be done. What can another do, what is done by a creature?
JSanak (says): To whom he gives the name, he takes it; he eauses the name to dwell in (man's) mind.
Majh; mahala III. XXIV. XXV.
(1). In this eavern ( = body) is an inexhaustible treasure. In it {i.e. the body) dwells the invisible, boundless Hari.
He himself is hidden, he himself is manifest, by the word of the Guru he is doing away the indi- viduality (of man).
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) cause the nectar-name to dwell in (their) mind.
The nectar-name is a great sweet juice, out of the doctrine of the Guru they are drinking nectar.
(2). Having destroyed egotism (individuality) the adamant shutters are opened (by the Guru), The priceless name is obtained by the favour of the Guru.
Without the word (instruction of the Guru) no one gets the name, by the mercy of the Guru he makes it dwell in (his) mind.
(3). (By whom) the (divine) knowledge of the Guru as a true eollyrium is put upon (his) eyes: In (his) heart there is light, ignorance and darkness are dispersed.
Light is blended with the Luminous (the fountain of light), his heart is won over (conciliated to the Supreme), at the gate of Hari he obtains lustre, (4). If he go to seek {i.e. the name) outside his body: He does not get the name, he incurs much forced labour and pain.
1 Or: the self-existing.
2 here comprehensively, the inner man, the intelligent power, as being light from light.
RAG MAJH, MAH. III., ASTPAD. XXV. (XXVI.)
To the blind fleshly-minded man it {i.e. the thing) does not become visible, having returned to his house (=body)1 the disciple gets the thing (i.e. the Supreme).
(5). By the favour of the Guru he obfcains the true Hari.
He sees (him) in (his) heart and body, the filth of (his) egotism goes off.
Sitting in his own place he always sings the excellences of Hari, by means of the true word (of the Guru) he is absorbed (in Hari).
(6). He obstructs the nine gates2 (of the body), he keeps back the running (mind). He gets his dwelling in the tenth (gate), as in his own house.
There the unbeaten sound is sounded day and night, by the doctrine of the Guru he is hearing3 the sound.
(7). "Without the word (instruction of the Guru) there is darkness in the heart.
He receives the nine (sentiments) and the seven (elementary substances of the body),4 the revolution (in transmigration) does not cease.
In the hand of the true Guru is the key, by another the door is not opened, the Guru makes (the disciple) meet with a perfect lot.
(8). Thou art hidden and manifest in all places.
Being united by the favour of the Guru acuteness of mind is obtained.
Nanak (says): Praise thou always the name! the disciple makes it dwell in (his) mind.
Majh; mahala III, XXV. XXVI.
(1). The disciple is united (with Hari), he himself unites (him). Death does not overcome (him), pain does not afilict (him).
Having destroyed egotism (individuality) he breaks all bonds, the disciple is lustrous by the word (of the Guru).
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) are lustrous by the name of Hari, Hari. The disciple sings, the disciple dances, he applies his mind to Hari.
(2). The disciple is approved of, he may live (or) die.
(His) life is not consumed, (if) he knows the word (of the Guru).
The disciple does not die, nor does death devour (him), the disciple is absorbed in the True one.
(3). The disciple obtains lustre at the gate of Hari.
The disciple puts away from within his own self (= individuality).
He himself crosses and causes all his families to cross, the disciple is adjusting (his) life.5 (4). Pain never befalls the body of the disciple.