(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.
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 individuality (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.
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 instrument) 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 doctrine 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.
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.