The Ādi Granth, or the Holy Scriptures of the Sikhs (1877) · 151

* The breath is made the cup; the sense is: by means of the breath tlie Supreme is enjoyed, the Jogi being united with him by shutting up the breatli in the dasva duar. The Jogi alone is thereby in the three worlds (penetrating them as united with the ntal spirit) and their king in reality.

SIEI RAG. SPEECH OF THE BHAC.AT BENI. 129

Thou wilt again repent (of it), 0 fool! into what folly and error hast thou fallen? Eemember Earn and thou wilt not go to the city of Tama, do not' go about without having been accomplished!

The child is given to the thought of pastime and enjoyment, every moment it is replete with spiritual ignorance.

ilistaking (it) for sugarcane-juice, thinking (it to be) nectar, poison is tasted (by the chUd), then the five passions' (have become) manifest.

Having abandoned silent repetition, austerity, continence, virtue and wisdom, the name of Ram is not worshipped (by it).

Lust has sprung up, its mind is bent on death, the Sakti (=Maya) has come and bound it round its neck.^

In the young man is heat, he looks at the face of another's wife, going and retreating (= right and wrong) he does not know.

Intoxicated in lust, the great poison, he is led astray, sin and religious merit he docs not know.

Having seen a son and prosperity this (human) heart becomes proud, Eam is dropped from the mind.

His mind weighs the property of another, who is dying, then being defeated, his human birth is ruined (spoiled).

White is the hair, whiter than a flower, the voice is (weak like) that of the seven nether regions.

The eye becomes weary, intellect (and) strength flee, then lust falls into the churning-pot.*

By hot worldly pursuits (his) mind was confused,' in the rainy season* the lotus of the (= his) body became withered.

Having given up in the region of death (= this present world) the word of the inherent' (Hari) (or sound of Hari), he repents there afterwards.

Having seen (his) body dried up ' a noise arises, he makes calculation (of the rest of his life), but does not understand (it).

' tT^ = not (ne); »K^Trt(T = ^T;1^ (^ + JJ^).

' Tlie five V5V-f or passions are: 57»T, ^, 7^, \^, nfO<Jld.

dllw ■^'frpifT; fhe sense is: the Maya has laid a rope round the cliild's or young man's neck. ' 5TH V^f^T *rrm^; *rnnc^ on account of the rhyme = ^IT^lcVl', •'/■ cburning-pot (Sansk. TTtTsft); lust falls into tlie churning-pot, an idiomatic expression for: to I)e utterly at a loss. ^ 3^ = 3^, from ^<JcM C^) to be confused. Xn^l'T, Locative of 'Vj 1<^+I (H|d'^), in the rainy season, when the lotus should flourish and be verdant. The sense is: he has lost his good opportunity.

W^3TT3' = ^ + fq^lfl, inherent (oEJltJoli); the word or sound of Hari, who is inherent (in man). fXcVil. dried up (from (Ao^icM. ''•"■ '" he dried up). Tlie Sikhs merely start conjectures about these passages, but do not understand any of them.

130 SIR! RAG. SPEECH OF THE BHAGAT RAVIDAS.

He covets to live a quarter ' (of his life longer) (though) his eye does not see any thing. The strength ^ (of his hody) is exhausted, the soul, the bird has flown off, it is (no longer) happy in the courtyard of the house (= body).

BenT says: hear, ye devotees, who has obtained final emancipation when dying?

Thou art I, I am thou, of what kind is the difference?

Like gold (and) the bracelet (made of it), like water and a wave.

But if I would not commit sins, 0 endless!

How would be thy name " purifier of the sinner"?

Thou, who art the Lord, art acquainted with the secrets of the heart. From the Lord the servant is known, from the servant the Lord.

(My) body adores (thee), give me discernment!

May somebody instruct Eavidas, who is of the same mass* (as the Supreme)!