The disciple's pain, caused by egotism (individuality), ceases.
The mind of the disciple is pure, filth does not again stick to it; the disciple is easily absorbed.
1 The reading of many manuscripts: furf^, is wrong, urf^r must be read in its stead.
2 The reading of many manuscripts (and of the lithographed copies): ^fij, is wrong, must be read, as borne out by the best manuscripts.
s TteieJfeWfJ 5s = *TOT(§'> verbal adjective: hearing. The sense of this verse is; By abstraction from without and restraining the vital breath in the tenth gate the sound not produced by beating (a musical instru- ment) is heard, i.e. 6m, indicative of the mental absorption in the Supreme.
4;s to De referred to the nine or sentiments of the T^Tt, ITS to the seven constituent elements of the body.
5 i.e. He gains the object of his life.
RAG MAJH, MAH. III., ASTPAD. XXVI. (XXVII.)
(5). The disciple obtains the greatness of the name.
The disciple sings the praises (of Hari) and gets lustre (thereby).
He remains always in joy day and night, the disciple is performing the word (== order of tho Guru).
(6). The disciple is daily in love with the word (of the Guru). In the four periods (of the world) it is known by the disciple.
The disciple sings the praises (of Hari), he is always pure, by means of the word (of the Guru) he is performing devotion.
(7). Without the Guru there is utter darkness., Seized by death they make shrieks.
They are daily sick, worms of ordure and are incurring pain in ordure.
(8). The disciple himself does and causes to be done (everything).
(For) he himself (=Hari) has come and settled in the heart of the disciple.
Nanak (says): by the name greatness is obtained, from the perfect Guru he (i*e. the disciple) obtains it {i.e. the name).
Majh; mahala III. XXVI. XXVII.
(1). There is one and the same light (= vital power) in the bodies. The true, perfect Guru shows (this) by his instruction.
By (Hari) himself the difference1 is made within the body, he himself (also) is making the harmony.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) sing the praises of the true Hari. Without the Guru no one obtains understanding (of truth), the disciple is absorbed naturally.
(2). Thou thyself art brilliant, thou thyself fascinatest the world. Thou thyself stringest the world by a glance.2 Thou thyself givest pain and joy, 0 creator, the disciple is seeing Hari.
(3). The creator himself does and causes to be done (everything). He himself makes the word (of the Guru) dwell in the mind.
From the instruction (of the Guru) the nectar-sound (=the name) springs up, the disciple tells and proclaims it.
(4). Thou thyself (art) the creator, thou thyself (art) the enjoyer. (His) bonds are broken, he is always free (from matter): He himself is always free, he himself is true, (who) is apprehending the inapprehensible one.
(5). Thou thyself (art) the Maya, thou thyself the shade (caused by the Maya). Thou thyself the spiritual blindness, (by whom) the world was created.
Thou thyself (art) the giver of the excellences,3 thou thyself singest the excellences, thou thyself tellest and proclaimest (them).
(6). Thou thyself doest and thou thyself causest to be done (everything). Thou thyself establishcst and thou thyself disestablishest.
Without thee nothing is done, thou thysetf art putting (the creatures) into (their) work.
(7). Thou thyself killest and thou thyself vivifiest.
1 Difference = duality.
2 Thou overlookest the world with one glance.
3 The sense is: he puts his own praise into the mouth of the devotee, and he himself is also the devotee who sings it KAG MaJh, MAH. III., ASTPAD. XXVII. (XXVIII.) 175 Thou thyself unitest (them)1 and causest (them) to he united (with thee).
Erom (thy) service comfort is always obtained, the disciple is easily absorbed (in thee).
(8). Thou thyself art higher than higt.
To whom thou showest thyself, that ono sees (thee). ^Qt^^ Nanak (says): in (whose) heart the name dwells, he himself, having seen (him), is showing (him to others).
Ifdjh; mahala III. XXVII. XXVIII.
(1). My Lord is brimfully contained in all places.
By the favour of the Guru I obtain him even in (my own) house (=body).
I always cling (to him), with one mind I meditate (on him); the disciple is absorbed in the True one.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) make the world-soul dwell in (their) mind. Hari is the world-soul, fearless, bountiful; by means of the doctrine of the Guru they are easily absorbed (in him).
(2). In the house (=body) is the earth, the heaven and the nether region. Even in the house is the young beloved always.
The giver of comfort remains always in joy, by means of the instruction of the Guru he is easily blending (with the disciples).
(3). In (whose) body is: "I, I," "mine" (= individuality): (His) turn of birth and death does not cease.
Who becomes a disciple, he destroys his egotism (=individuality),'he is meditating on the perfectly True one.
(4). Within the body is (religious) dement and (religious) merit, two brothers. By both, having met, a creation (of their own) is produced.
Who, having destroyed both, comes into the One house,3 he is easily absorbed by means of the doc- trine of the Guru.
(5). In the house (=intellectual personality) is darkness on account of another love (= duality). (In whom) light is made, he gives up "I, I," "mine" (individuality).
(To whom) the comfort-giving word (of the Guru) is known, he is day by day meditating on the name.
(6). Within (the person) light is displayed and spread out. By the testimony of the Guru darkness is dispelled.
The Lotus (=heart) is opening, comfort is always obtained, the Luminous one (=fountain of light) is blending light (with himself).3 (7). Within is the palace (of Hari), with jewels are filled the store-rooms. The disciple obtains the boundless name.
The disciple purchases and is always trafficking, he obtains always the gain of the name.
(8). He himself keeps the thing (=the name), he himself gives (it). Some, some disciples purchase it.
Nanak (says): On whom he looks favourably, he obtains it, bestowing his mercy (on him) he dwells in (his) heart.
1 The first 3j75SCT signifies: to unite, and f^66|6cU> to cause to be united in union (5^fe Loc).
2 fS£T5 uffcT> Locative, dependent on J>fT%- Tne 0ne house is the One personality, freed from the Maya, and recognizing its identity with the Supreme. Such a personality demerit or merit does not affect any longer, they are cleared away by knowing the all-pervading world-soul and by absorption in it.
3 i.e. The fountain of light (=the Supreme) is re-absorbing the (infused) light.
BAG MAJH, MAH. III., ASTPAD. XXVIII. XXIX. (XXIX. XXX.)
Majh; mahala III. XXVIII. XXIX.
(1). Hari himself unites (those) and makes (them) do serviee: (Whose) second love (=duality) eeases by means of the word of the Guru.
Hari is pure (and) always giving (his) qualities (to praise), he himself (also) is absorbing (them) in the qualities of Hari.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) are making the perfeetly True one dwell in (their) heart.
The true name is always pure, by the word of the Guru it dwells in the mind.
(2). The Guru himself is bountiful, disposing the destiny. (His) servants serve (him), by the disciples Hari is known.
By the nectar-name (his) people are always lustrous, from the instruction ef the Guru they obtain the juice (= nectar) of Hari.
(3). In the cavern (=bedy) is a beautiful plaee.
By the perfect Guru the error of egotism (individuality) is stopped.
Day by day they praise the name, they are imbued with love (to it), by the mercy of the Guru they obtain it.
(4). By means of the word of the Guru they refleet on this eavern (=body): Within (whom) the pure name of Murari dwells.
They sing the praises of Hari, they become lustrous by the werd (of the Guru), having met with (their) beloved, they obtain eomfort.
(5). Yama is a receiver of customs; on second love he levies an impost. He punishes him, who has missed the name.
He takes account of twenty-four minutes (gharis) and of forty-eight minutes, from a Kati he is drawing out the weight of a Masa.1 (6). Who does not think of her beloved in her father's house: She, robbed by second love, weeps (with) lamentations.
She is quite unadorned, deformed and bearing ill-boding marks, not in a dream she obtains her * * beloved.
(7). (By whom) in her father's house the beloved is made to dwell in her heart: (To her) he is shown (as being) in (her) presenee by the perfect Guru.
By (that) woman the beloved is kept fast, she puts (him) to her neck, by means of the werd (of tbe Guru) she enjoys the beloved, her bed is beautiful.
(8). He himself gives (and) calls.
His own name he makes dwell in the heart.
Nanak (says): the greatness of the name accrues (te them, who) daily always sing (his) praises.
Majh; mahala III. XXIX. XXX. (1). (Their) life is excellent, (who) dwell in their own place: (Who) serve the true Guru and lead a retired life in their house. . They remain in the love of Hari, they are always imbued with love (te Hari), by the relish ef Hari (their) mind is satiated.
1 A Masa is equal to eight (or five) Ratis.
BAG MAJH, MAH. III., ASTPAD. XXX. (XXXI.)
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) having read and understood (the name) make it dwell in their heart. m The disciples read and praise the name of Hari and are obtaining lustre at the true gate.
(2). Hari is contained (everywhere) inapprehensibly and impenetrably. By no contrivance can he be obtained.
If he (i.e. Hari) bestow his mercy, then the true Guru meets (with one), by his favourable look he is uniting to union (with himself).
(3). "Who reads in second love (=duality), does not understand. On account of the threefold Maya he is tossed about.
The threefold bond breaks by means of the word of the Guru, by the word of the Guru he (i.e. Hari) is procuring final emancipation.
(4). This (human) volatile mind does not come into (one's) power. It clings to duality and runs in the ten directions (of the earth).
It is a worm of poison, it is steeped in poison and in poison it is consumed.
(5). "I, I," he says, his own self he causes to be brought forth.1 He does many (religious) works, but is not at all accepted.
Without thee nothing is done; (on whom) thou bestowest (thy favour), he is lustrous by the word (of the Guru).
(6). He is born and consumed, (but) Hari he does not comprehend. Daily he wanders about in second love.
The life of the self-willed one is lost uselessly, at the end, when he is gone, he is regretting it.
(7). The beloved (=husband) is in a foreign country, (and) she ( = his wife) is decorating (herself). The blind self-willed woman does such works.
In this world she (gets) no beauty, in that world no entrance, she is uselessly wasting her lifetime.
(8). The name of Hari is known by some rare one. Prom the word of the perfect Guru it is apprehended.
Day by day he performs devotion, day and night he easily obtains comfort.
(9). In all abides that (only) One. Some rare disciple understands (this).
ISanak (says): The people, who are attached to the name, are lustrous, he himself (i.e. Hari) is uniting them out of mercy.
Ifajk; mdhala III. XXX. XXXI.
(1). The fleshly-minded one reads and is called a Pandit. By second love he incurs great pain.
Intoxicated by worldly affairs he sees nothing, again and again he comes into the womb.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who), having destroyed their egotism (individuality), are united (with Hari).
On account of (their) service of the Guru Hari takes his abode in (their) heart, they are easily drinking the juice of Hari.
(2). They read the Yeda, (hut) the taste of Hari has not come (to them). They explain a discourse, (but) are blinded by the Maya.
1 -HcMQ^T) v' caus' To cause to be brought forth; to deliver (said of a midwife). The sense is: he everywhere puts in his own self.
23 RAG MAJH, MAH. III., ASTPAD. XXXI. (XXXII.)
There is always ignorance and darkness in the intoxicated ones, (but) the disciple understands and is praising Hari.
(3). (By whom) the ineffable one is related, he is lustrous by the word. By the instruction of the Guru he likes1 in (his) mind the True one.
The perfectly True one abides (with him) day and night, (and) the mind takes delight2 in the True one.
(4). Those who are attached to the True one, the True one likes. He himself gives (to them) and does not repent of it.
From the word of the Guru the True one is always known, being united with the True one they obtain comfort.
(5). The filth of falsehood and unrighteousness does not stick to them. By the favour of the Guru they wake daily.
The pure name dwells within (their) heart, the Luminous one is blending light (with himself).
(6). They read in the three qualities,3 the truth of Hari they do not know.
Having strayed away from the root (= first cause) they do not apprehend the word of the Guru. They are overspread with spiritual blindness, nothing is (clearly) seen; from the word of the Gum they obtain Hari.
(7). They read aloud the Yeda, (blinded by) the threefold Maya.
The fleshly-minded do not understand (them) on account of second love ( = duality). (Blinded by) the three qualities they read, the Oue Hari they do not know, without comprehending (him) they incur pain.
(8). When it is pleasing to him, then he himself unites (with himself). By means of the word of the Guru he puts a stop to doubt and pain.
Nanak (says): the greatness of the name is true, by minding the name they obtain comfort.
Majh; mdhald III. XXXI. XXXII.
(1). He himself is without any qualities and endowed with all qualities. Who apprehends the truth ( = the Supreme), he becomes a Pandit.
He himself crosses and makes all his families cross, who makes the name of Hari dwell in his mind.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who), having tasted the juice of Hari, are getting its flavour.
Those people are pure, who taste the juice of Hari, they are meditating on the pure name.
(2). They are exempt from the obligation of (religious) works,4 who meditate on the word (of the Guru).
In (their) heart is the truth, by divine knowledge they destroy egotism.
1 SlGoi' *s also active, to consider, to like, to incline to.
2 We have in the manuscripts two readings— (a) ^ffe d<H Ic^feWT, and ih) dJU^feWfT- the first case dJU^fcVnfT (=d<J|lO) is the verbal adjective of d<J|c\T> v.n., taking delight in; in the latter H<Ml<sfcVHT (=d<MI<cCM) is the verbal adjective of dJIlOcMi colouring, imbuing with love. According to the context the first reading is preferable.
3 5?!^' Sansk. %*JT!?f, the aggregate of the three qualities, the same as the following f^fxrftf HlflPHT) the Maya containing the three qualities. It is opposed here to 33 (clT^f) truth.
4 fiJOTft (Sansk. f^fifl), free from the obligation of religious works (by meditation on the name).
RAG MAJH, MAH. III., ASTPAD. XXXII. (XXXIII.)
TKey obtain the boon of the name, the nine treasures; having effaced the three qualities they are absorbed (in the Supreme).
(3). Who says: " I, I," does not become exempt from works. By the favour of the Guru he puts away egotism, Within him is discrimination,1 he always meditates on his own self, by means of the word of the Guru he is singing the praises (of Hari).
(4). Hari is the lake, the ocean, pure is the intelligence (about him). The saints always pick (it) up, it is obtained from the mouth of the Guru.
They always bathe (in the ocean = Hari) day and night, the filth of egotism (= individuality) they remove.
(5). The devotees are pure by dint of love and affection (to Hari). They dwell in the pond of Hari, having destroyed egotism.
Day and night they have love to the true word (of the Guru), in the pond of Hari they get (their) dwelling.
(6). The fleshly-minded one is always a filthy heron, the filth of egotism he applies (to himself). He makes ablution, but (his) filth does not go.
(Who) dies whilst living and reflects on the word of the Guru, he is removing the filth of his egotism.
(7). The jewel and exquisite thing is obtained from (one's own) house. By the perfect and true Guru the word is proclaimed.
By the favour of the Guru darkness is blotted out, he himself 2 is recognizing the light in (his) body.
(8). He himself produces and he himself sees. Who serves the true Guru, that man is of account, Nanak (says): the name dwells in the body (creature),3 by the mercy of the Guru (one) is obtaining it.
Majh; mahala III. XXXII. XXXIII.
(1). The whole world is under the infatuation of the Maya. The three qualities4 are seen as beguiled by the Maya.
By the favour of the Guru some rare one comprehends (the truth), and is applying deep meditation in the fourth state.
Pause.
1 am devoted, 0 Lord, I am devoted (to them, who) consume the infatuation of the Maya by means of the word (of the Guru).
Who burn the infatuation of the Maya and direct their thoughts on Hari, they obtain lustre at the gate and palace of Hari.
(2). The root (origin) of the goddesses and gods is the Maya. By whom (i.e. Maya) the Smriti and Shastras are produced.
Lust and wrath are spread out in the world, coming and going (people) incur pain.
(3). In this (world) one jewel of divine knowledge is put down. By the favour of the Guru it is made to dwell in the heart.
' 1 (f^ijcfi), the power of discriminating Brahm, the invisible spirit, from the visible (but unreal) - objects, reality from unreality.
2 i.e. The disciple.
3 W£> body, vessel; any created thing or creature.
4 There are two readings in the MSS.: 53T^ and ^aj^"; if c^T^t be read, the translation must be: the creatures endowed with the three qualities (i.e. everything created).
RAG MAJH, MAH. IV., ASTPAD. I. (XXXIV.)
Who practises chastity, truthfulness and true control of his senses, he is meditating on the name by means of the perfect Guru.
(4). In her father's house the woman is led astray by error. She has clung to another and repents (of it) again (after-wards).
This and that world, both are lost, not in a dream she obtains comfort.
(5). (If) in her father's house the woman keeps in mind her beloved: She sees (him as being) with (her) by the favour of the Guru.
She remains naturally imbued with love to (her) beloved, by means of the word (of the Guru) she makes love (to him).
(6). Their life is fruitful, who have obtained the true Guru.
Other love is consumed (by them) by means of the word of the Guru.
The One abides in (their) heart, having joined the society of the pious they are singing the attributes of Hari.
(7). Who does not serve the true Guru, for what has he come (into the world)? His life is a misery, his human birth is uselessly thrown away.
The name does not come into the mind of the fleshly-minded one, without the name he is incurring much pain.
(8). By whom creation is made, he knows (with certainty).
He himself unites (him), (who) knows (him) by means of the word (of the Guru). Nanak (says): the name is obtained by those people, on whose forehead (this) destiny was written1 from the beginning.
MAJH; MAHALA IV. I, XXXIV.
(1). He himself is the primeval, boundless male (=Supreme Being), He himself establishes, and having established disestablishes (again). In all exists that One; the disciple obtains lustre.
Pause.
I am devoted, 0 Lord, I am devoted (to them, who) are meditating on the name of the Formless one. He has no form nor sign (and is yet) seen in everybody (=in everything Greated), the disciple is apprehending the inapprehensible one.
(2). Thou art kind and merciful, that Lord, Without thee there is none other.
If the Guru bestow his favour, he gives the name; who praises (the name), he is absorbed in the name.
(3). Thou thyself art the true creator. Thy store-rooms are filled with devotion.2 The disciple gets the name, his heart is thereby imbued with love, naturally he is applying deep meditation (on the name).
(4). Day by day I sing thy attributes, 0 Lord! Tbee I praise, 0 my beloved!
Without tbee I do not want any one else, by the favour of the Guru thou art to be obtained.3 1 feWT^fe>TT = feT=TT or feftfJKT, the syllable ^fe*>{T being a meaningless alliteration.
2 The sense of this expression, "thy store-rooms are filled with devotion or adoration,'7 is; ^11 devotion is bestowed by thee from thy inexhaustible treasury.
3 VT^fe*HT is here gerundive.
RAG MAJH, MAH. V., ASTPAD. I. (XXXV.)
(5). The measure of the unattainable and inapprehensible one is not obtained. If thou bestowest thy own mercy, then thou unitest (with thyself).
By means of the word of the perfect Guru thou art meditated upon; who obeys the word (of the Guru), is obtaining comfort.
(6). The tongue of a virtuous woman sings the attributes (of Hari). (Who) praises the name, she is pleasing to the True one.
The (female) disciple remains always imbued with love (to Hari), having met with the True one she is obtaining lustre.
(7). The fleshly-minded one does (religious) works out of egotism. In the gambling (for) life all the play is lost (by her).
Within (her) is greediness and great darkness, again and again she is coming and going.
(8). The creator himself gives greatness (to those); To whom he decreed it from the beginning.
Nanak (says): who gets the name, the fear-destroying, he obtains comfort from the word of the Guru.
MAJH; MAHALA Y. Ghar I. I. XXXV.
(1). Within (the mind) the inapprehensible one cannot be apprehended. Having taken the jewel of the name he has concealed it.
The unattainable, inapprehensible one, who is higher than all, is apprehended1 from the word of the Guru.
Pause, I am devoted, 0 Lord, I am devoted (to them, who) in the Kali-(yug) proclaim the name. The saints are beloved and supported by the True one, by a great lot they obtain (his) sight.
(2). For whom {i.e. in whose search) the Sadhiks and Siddhs wander about: (On whom) the Brahmas and Indras meditate in (their) heart; (Whom) the thirty-three crores (of gods) search for, him they praise in their heart, having met with the Guru.
(3). The eight watches the wind mutters thee. The earth is the servant and runner of (thy) feet.
In the (four) mines and (their) species, in all thou art indwelling, in the mind of all thou art the sentient principle,2 (4). The true Lord is known to the disciple. From the word of the perfect Guru he is known.
By whom he is drunk, they are satiated, the true ones are filled with the True one.
(5). In his house is comfort, he is happy. He always indulges in joy, pastime and play.
He is wealthy, he is a great merchant, who fixes his mind on the feet of the Guru.
(6). First the daily bread is prepared by thee. Then the living creatures are produced by thee.
2 ^l^cMi s.f. forming in the mind, conception, feeling (Sansk, *TT^T)> or taken as adjective: forming, acting* RAG MAJH, MAH. V., ASTPAD. II. (XXXVI.)
Like thee there is no donor, no other Lord, (thou art) not bringing any one in contact (with thyself).
(7). With whom thou art pleased, he meditates on thee. He performs the advice of the holy people.
He himself crosses and makes all his families cross; at the threshold he is not repulsed.1 (8). Thou (art) great, (thou art) higher than high. Thou art endless, thou art infinitely extended.3 I sacrifice myself for thee, Nanak is the slave (of thy) slaves.3 Majk; mahala V. II. XXXVI.
(1). "Who is free (liberated), who is bound?
Who is endowed with (divine) knowledge, who is the teacher (of it)?4 Who is householder, who is living lonely? who attains (his) value, Sir?
(2). In what wise is (one) bound, in what wise set free? In what wise is coming and going stopped?
Who is doing (religious) works, who is abstaining from works? who orders and is (himself) ordered,6 Sir?
(3). Who is happy, who is afflicted?
Who is turning his face towards, who is turning it away?
In what wise is meeting (union) effected, in what wise separation? who makes this manner manifest, Sir?
(4). What is that letter, by which (worldly) activity is stopped?
What is the instruction, by means of which (one1) bears equally pain and pleasure? What is the manner of life, by which (one) meditates on the Supreme Brahm? in what manner may (one) sing (his) praise, Sir?
(5). The disciple is free, the disciple is bound (to Hari).
The disciple is endowed with (divine) knowledge, the disciple is teaching.
The disciple, as householder (or) living lonely, is blessed, the disciple attains (his, i.e. Hari's) value, Sir!
(6). By egotism one is bound, the disciple is set free. The coming and going of the disciple is stopped.
The disciple is doing (religious) works,6 the disciple is abstaining from works, the disciple acts by his (own) natural disposition, Sir!
(7). The disciple is happy, the self-willed one is afflicted.
The disciple is turning his face towards (the Guru), the self-willed one is turning it away (from him). The disciple is united (with Hari), the self-willed one is separated, the disciple makes (this) manner manifest, Sir!
3 TR ■£*ll<sfe*HT> a corruption instead of ^rr*r TRT (TT)- 4 f?T*H |/Tl only signifies: endowed with knowledge, though we should rather expect here (for the sake of contrast) r|fj|M |*ft (fsT'SJT^j)) seeking after knowledge. EToF3T (^WT), speaking; master, teacher. The construction is *}e?3T T °i G<^ vL etc.
5 c?TJ |££, he orders and is (himself) ordered, i.e. he acts for himself spontaneously, as explained in v. 6.
6 c7B^T=?^HT) working, doing religious works, final a being dropped, though the word-becomes thus confounded with the substantive work.
BAG MaJh, MAH. V., ASTPAD. III. (XXXVII.)
(8). From the mouth of the Guru (eomes) the letter, by which (worldly) activity is stopped. From the mouth of the Guru (comes) the instruction, (by means of which) (one) bears equally pain and pleasure.
It is the walk (conduct) of the disciple, by which (one) meditates on the Supreme Erahm. It is the disciple, who sings the praise (of Hari), Sir!
(9). AU, that is made, is made by himself.
He himself does and causes to be done and to be established.
From the One has come forth the innumerable, in the One it is absorbed, Sir!
Majh; mahala V. III. XXXVII.
(1). The Lord is undecayable (eternal), then what anxiety is there? Hari is the Lord, (his) servant is therefore quite happy.
(Thou art) the hope of (my) soul and life, thou (art) the giver of comfort, that comfort (which) thou preparest, (I am) obtaining.
Pause.
I am devoted, 0 Lord, I am devoted (to thee, who art) acting in the mind and body of the disciple.
Thou art my rock, thou art my screen; who clings to thee, (him thou art) not sending away.1 (2). To whom thy work is sweet: That man sees in every (created) body the Supreme Erahm.
In every place even Thou, even Thou, the only One, art existing.
(3). AU desires thou art granting.
With devotion and love (thy) store-rooms are filled.
Who are protected by thee in mercy, they, by a perfect destiny, are absorbed (in thee).
(4). From the hell2 thou pullest out.
Thou bestowest mercy and lookest favourably on thy servant.
He sings (then) the attributes of the all-filling and undecayable one; in telling and hearing (them) there is no end.
(5). Here (in this world) and there (in that world) thou art the protector. In the womb of the mother thou art the preserver.
The fire of the Maya does not affect them, who steeped in (thy) love are singing (thy) attributes.
(6). How shall I tell and remember thy qualities? Within my mind and body I look on thee.
Thou art my friend, my sweetheart; 0 Lord, without thee I do not know any one else.
(7). To whom thou, 0 Lord, hast become a helper: Him no hot wind touches.
Thou, 0 Lord, art asylum and giving comfort; the society of the pious is muttering and proclaiming (thee).
(8). Thou art high, unfathomable, boundless, inestimable. Thou art the true Lord, (I am) thy servant and slave.
Thou art the king, true is (thy) sovereignty, Nanak is devoted, devoted (to thee).
1 35% > from M^cM> v.n. (from the Sansk. or ^Rpl) to c^ng to; ttl^cM> to send off, causal of 35^rr. The Sikhs do not know what to make of these words.
2 WfWVj literally: a well, whose mouth is closed; but also name of a hell.
RAG MAJH, MAH. V., ASTPAD. IV. V. (XXXVIII. XXXIX.)
MA JH; MAHALA V. Ghar II. IV. XXXVIII.
Pause.
(1). Continually, continually the deity should be remembered. By no means it should he forgotten from the mind.
From the society of the saints (that) is obtained, By means of which one must not go on the road of Yama.
Take as viaticum the name of Hari and no reproach will befall thy family, Sir!
(2). Who are remembering the Lord: They are not thrown into hell.
No hot wind touches (them), into whose heart he has come and settled (there), Sir!
(3). They are beautiful and lustrous: "Who are sitting1 in the society of the pious.
Ey whom the wealth of Hari is collected, they are profound (and) boundless, Sir!
(4). (By whom) the nectar (and) elixir of Hari is drunk: Ey seeing the face of (that) man one lives (it is lived).
Having adjusted all (thy) business, worship continually the feet of the Guru, Sir!
(5). Who by Hari is made his own: To him the Lord is known.
He is a hero, he is foremost, on whose forehead the lot (is written), Sir!
(6). Who (fern.) in (her) heart is immersed (in) the Lord: She is enjoying kingly (grand) enjoyments.
(By whom) no wicked (thing) is done, she crosses, having applied herself to true work, 0 dear!
(7). (By whom) the creator is made to dwell in (her) heart: She obtains the fruit of (her) life.
(If) Hari, the husband is liked in (thy) heart, thy (happy) married state is lasting, 0 dear!
(8). The immovable thing is obtained (by him): (Who) is in the asylum of the fear-destroying (Hari).
JSanak (says): putting (him) into the hem (of his garment) he is brought across by him {i.e. Hari), endless births are overcome, Sir!
Om I By the favour of the true Guru!
HAJH; MAHALA V. Ghar III. Y. XXXIX. Pause.
(Who) continually mutters Hari, in (his) mind is calmness.