Sidh Gostih(i)

Fore Words

Where as the paramour of Truth and source of knowledge, Guru Nanak Dev Ji developed intimate relationship with Truth (God), he spread the light effulgence of the Truth all his life and inspired people of take refuge in the Truth alone. All those code of conducts (Maryada), ideologies, customs, rites were becoming impediments in the path of realisation of Truth. Sat(i)guru Ji exposed their realities fearlessly and inspired people to give them up.

Sat(i)guru Ji had realised that the cause of distress of the people was the distance that they had created between themselves and the Truth (God). They were wasting away their lives in following meaningless rituals and wasteful rites. They were burning in the fire of vices. They were fighting among themselves on the name of nation, castes and religions. In order to take the people out of these conditions, Sat(i)guru Ji became missionary of the Truth. The divine knowledge that he had acquired by his close relationship with the Truth, he rained peace and tranquillity in the blazing hearts with that knowledge; Bhai Gurdas Ji describes this reality as under-

Baba dekhai dhian dhar(i),

Jalti sabh(i) prithami dis a-ee.

Bajhauh(n) Guru gubar hai, hai hai kardi suni luka-ee.

Babey bheykh banaia, udasi ki rit chala-ee.

Charhia sodhan dhart(i) luka-ee. (Vaar-1)

And for this Herculean task, Sat(i)guru Ji visited Sri Lanka, Tibet, Nepal, Bhutan, Burma, Afghanistan, Iran, Turkistan, Arab, Iraq beside visiting every nook and corner of India. Some scholars even mention that he visited China and Russia also. With the knowledge of Truth that he received from the Lord in the form of Shabad, he showed the people path of leading a balanced life. During his odysseys, he came in contact with leaders of various religions like Brahmins, Jains, Sarevarhas, Budhists, Quazis, Sufi Saints, Yogis, Vam Margis and Vaishanav etc. He exchanged his views with all of them and expressed his approach for the achievement of Truth. He saved all his views in the form of bani (peotic compositions) in a book that he always carried with him.

During the times of Guru Nanak Sahib, the Sidh Yogis enjoyed predominant position in the society. They had impressed gullible people with their miraculous powers. They would hold their philosophy as supreme. Guru Ji had met them very often. In every meeting, the Yogis tried to impress Guru Ji with their miracles followed by the principles of their faith. And every time, they had to bow before the high ideals and supremacy of Gurmat(i). In one of their meetings, the dialogue continued for long. Guru Ji reduced it in the form of bani and named it Sidh Gosht(i). This composition is recorded in Sri Guru Granth Sahib in Rag Ramkali from page 938 to 946.

Explaining the meaning of the word Gosht(i), Prof. Piara Singh Padam writes-

Gosht(i) means, discussion or debate. This is an ancient form of literary composition where a subject is resolved through questions and answers. Many Gosht(i)s are found in ancient literature of Hindi and Panjabi in which many spiritual principles and religious faiths are analysed logically and scientifically. Mahadev Gorakh Gosht(i), Gorakh Ganesh Gosht(i), Gorakh Dutt Gosht(i) etc. are found in Sidh literature. Its tradition is present in the Indian Philosophical literature. It has been the tradition in old Shastras that complicated subjects are considered contentious and debatable. Doubts are raised and their answers/solutions are found. The doubting person raises such questions which can normally be asked. The wise master or intellectual removes those doubts with his answers and elucidation. He then presents his own faith or belief.” (Khoj Patrika, November 1969, Page 139)

The bani of Sidh Gosht(i) reveal that the Sidh Yogis explained their faith and praised it high, hoping for Guru Nanak to renounce the world and join their faith. Guru Ji declared all their arguments and beliefs meaningless. He established before them that the life of a householder is supreme and advised the Yogis to consider the whole mankind as Aee-Panthi, tread the path of Shabad Guru and make a success of their lives.

When the yogis did not succeed in impressing Guru Nanak Dev Ji with the principles of their faith and code of conduct, they asked many questions about the faith that he propagated and supported. What is Sikh faith and its objectives? What is the importance of Guru and what is the indication or sign that one has met the true Guru? What is Shabad and where does it reside? Where was the Shabad before the creation of the Universe? How can one liberate oneself from the effect of maya? How can God be realised? How can one swim across the worldly ocean? What is the way to achieve Gian? How can one achieve peace? How can one escape the fear of death? What are the means of achieving stability of mind? How was the Universe created? Before the creation of the cosmos, where was God residing? …etc.

Guru Ji answered all the questions of Yogis very rationally and convincingly. At the same time, he rendered a very detailed elucidation of Gurmat(i). Where as the replies of Guru Nanak Dev Ji were very clear and to the point, he used the vocabulary of Yog mat and explained his ideology in fair detail.

The divine knowledge of Guru Nanak, his logical explanation and loving words would spell bind even the most obstinate yogis. Many would become the follower of Gurmat(i). The discussion that he had with the yogis at Gorakh Mata during his first odyssey had changed the name of Gorakh Mata to Nanak Mata.

The book in hand gives the meaning of Sidh Gosht(i). It also gives fair amount of information about the ideology of Yog mat. It is hoped that the book will be able to bring out the greatness of Gurmat(i) over yog mat in right perspective.

Guru Nanak Dev Ji and His Bani

The journey of life of the founder of Sikh religion – Guru Nanak Dev Ji extends over nearly seventy years. He was involved in the welfare tasks of the society right from his childhood. When he asked spiritual question to his teacher in the school, they were struck dumb. He was just ten years old when his parents organised a big gathering in the house to perform his initiation into Hinduism through ceremony of Janeu. But in the full gathering, he asked Pandit Hardayal such questions that endangered all the knowledge and practice of Pandit Ji. He said, “Bring me a Janeu of virtues. I am not going to wear this Janeu of weak thread.” Pandit Hardayal was surprised that a ten years old has challenged the authority of the Shastras and Simritis. Soon after, he got immersed over head and heel in the preaching and propagation of his ideology and carried it out till the end of his life. His entire life span can be divided into the following parts.

(A) At Talwandi. He stayed at Talwandi from 15 April 1469 to October 1504 – a period of nearly thirty five years and six months. At the age of seven years, he went to the teacher to study. At ten years, he sermoned Pandit Hardayal regarding futility of Janeu. When 18 years old, he was married to Bibi Sulakhni Ji, daughter of Sh. Mool Chand of Batala. When he was 20 years old, he become very detached and quiet. At 34 years age, the episode of Sacha Sauda took place. He met Bhai Mardana. When he was 35 ½ years old, he went to Sultanpur Lodhi to live with his elder sister Bebe Nanki and her husband Bhai Jai Ram Ji.

(B) At Sultanpur. He October 1504 to September 1507, he stayed at Sultanpur and worked in the store house (Modi Khana) of Nawab Daulat Khan. Bhai Bhagirath and Bhai Mansukh became his followers. One day, he went to Bein river for a bath and disappeared from sight. He re-appeared on the third day and proclaimed, “No one is Hindu nor anyone is Musalman”. He counselled the people what true worship was while reading Namaz along with Nawab and other Muslims in the Shahi Masjid. He then set out to set the world right. (C) First Odyssey (Udasi). From September 1507 to December 1515, he visited many Hindu placed of pilgrimage. He counselled people to shed hypocrisy, blind faith, rites and rituals and sing the praises and glory of One Supreme God. During this Odyssey, he visited Emnabad, Haridawar, Gorakh Mata, Ayodhya, Prayag, Benaras, Gaya, Gohati, Dacca, Jagannath Puri, Sri Lanka, Ujjain, Baroda, Dwarka, Mount Abu, Ajmer, Pushkar, Mathura, Delhi and Kurukashetra.

(D) Second Odyssey. From September 1517 to December 1518, Guru Nanak visited holy placed of Hinduism ad seminaries of Sidh-Yogis. During this period he visited Kangra, Jawalamukhi, Rawalsar, Mani karan, Pinjore, Shimla, Sumer Parbat, Sikkim, Tibet, Sri Nagar, Mattan, Amar Nath, the temple of Vaishno Devi, Jammu Sialkot and Passur etc.

(E) Third Odyssey. From 1518 to 1521, Guru Nanak visited important places of Muslim religion. During this period he went to Pakpattan, Tulamba, Mecca, Madina, Baghdad, Balakh, Kabul, Peshawar (Gorakh Hatarhi), Hassan Abdal, Saidpur (Emnabad) and such other places. He advised people against fasting, circumscion, worship of the tombs, adopting garbs etc and advised people to meditate on Gods name which is the real worship. He also said that Kirtan was the only means and a supreme method of worship. He also told them that God never resided in the seventh sky or in K’aaba. He is omnipresent and resides in every ones heart. Every living being has his light effulgent in him.

On return, when he reacher Saidpur, Babur attacked the town within a few days. He advised people to be fearless. He was arrested by the soldiers of Babur. He composed tour hymns related to this event. Three of these are in Rag Asa while one of these is in Rag Tilang. He condemned Babur’s invasion as well as the cowardice and such low life style of Pathan rulers of Emnabad. He explained to them all, that if one prepared oneself right from the beginning by meditating on God’s name, become fearless and sans enmity, lives a moral life instead of luxuries, he will never have to face degradation.

(F) At Kartarpur. From November 1521 to September 1539, for nearly 18 years, he stayed at Kartarpur where he imparted practical training of Nam Japna, Vand Chhakna and Kirt Karni to his Sikhs. The daily routine of recitation of morning banis and singing of Kirtan was followed religiously in Dharamsala. Then everyone would work in the fields and in the evening Sodar(u) bani was recited. Some time was also spent on reflection of Shabad. Even in old age, he used to go around to preach and propage the True divine religion.

During his visit to Multan and Sialkot, he came to Achal in March 1539. It was Shivratri fair time. Achal is located near Batala. He had long discussion with Yogis. From there, he returned to Kartarpur.

Baba Lehna Ji came into his refuge in 1532.

Sat(i)guru Ji composed Asa Ki Var, Jap(u), Dakhni Oankar, Barah Mah in Rag Tukhari and some other banis here. Sidh Gosht(i) was also written here.

He blessed Guru Angad Sahib with Guruship and merged with light eternal on 22^nd September 1539.

About yog mat

Yog mat is a very ancient faith of India. Yogis are the devotees of Shiv Ji, who is considered first and the great Yogi. Yogis worship Bhairo and they consider him an incarnation of Shiv Ji.

the twelve panths of yogis

The twelve panths of yogis are Heytu, Pav, Aee, Gamey, Pagal, Gopal, Kantharhi, Ban, Dhavaj, Choli, Rawal and Das. The yogis of Aee panth consider their cult the supreme. Earlier, the yog mat was known as Gian mat. Yogis put their bodies in very strict and strenuous regimen to control the waves of their mind. They follow very strict discipline. With the passage of time some disorders came into this faith. Intoxicants took place of strenuous penances. Many yogis started eating meat also. Gian was replaced with outward appearances. All yogis wear a necklace of Rudraksh. The yogis of Gorakhnath panth have their ears pierced. The yogis of Gorakhnath panth have their ears pierced. They wear big ear rings made of wood, glass or stone. The word Nath is used as a suffix to their names. Yogis of Augarh or Ogharh cult use word Das as suffix to their names.

meanings of yog

The practice of arresting the waywardness of the mind is Yog. The consciousness of the mind is controlled to use its power where ever and which ever way it is required to be used. The objective of the Yogic discipline is not to let the mind become slave of the tendencies or inclinations of the mind.

(Khoj Patrika, Nov 1969, Page 219)

The first philosopher of Yog mat-Patanjali has defined yog as the exercises to stop the inclinations of the mind.

Yogashey chitt uriti nirodh.

(Patanjali Darshan Pad-1, Sutr-2)

Sage Patanjali has made four divisions of his Yog-Darshan. These are names as follows:

Samadhi Pad, Sadhana Pad, Vibhooti Pad, Kaivalyya.

Samadhi Pad had elucidation of the principles of Yog mat. Sadhna Pad contains methods or exercises of Sadhna (worship). Vibhuti Pad describes the miraculous power attained while Kaivalya throws light on the stability of the mind in itself.

Aims of Yoga

The aim of Yoga is to make a person like a stone such that the waves of mind have no effect on his senses. The body behaves as if it is lifeless. This state is called Kaivalya.

It is believed that a human body has nearly 72,000 veins. They all emerge out of the heart. Wherever these veins from all directions come and meet lotus flowers are formed there. These lotus are the sources of strength for the body to perform any type of work. Kath Upanishad says that there are seventy one hundred veins in the heart. One called Sukhmana goes to the head. The soul becomes immortal when it climbs upward through Sukhmana at the time of death.

According to ‘Gian Saroday’, one vien Irha comes to the right nostril while Pingla comes to the left-nostril. Sukhmana goes to the Dasam Duar.

eight parts of yog

In the second chapter of Yog Shastr of Patanjali, Sadhana Pad makes a mention of eight parts of yog. These are Yum, Niyum, Asan, Pranayam, Pratiahar, Dharna, Dhian and Samadhi.

1. Yum. In order to ensure clean conduct with others, the constraints imposed on oneself are called Yum. This is highly essential to maintain smooth and brotherly relationship. Ten different types of Yum have been fixed.

(a)	Ahinsa	-	Not to hurt anyone through thoughts, words and deeds.
(b)	Satya	-	Speak the truth.
(c)	Asatya	-	Never to accept anything belonging to others.
(d)	Brahmcharya	-	Not to be under the grip of lust.
(e)	Khima	-	To bear good and bad words with equanimity.
(f)	Dhiraj	-	To remain stable of mind in good and bad times.
(g)	Daya	-	Friendly and loving attitude towards all.
(h)	Arjav	-	Simple living.
(i)	Mitahar	-	To eat frugally.
(j)	Shaoch	-	Internal and external piety.

2. Niyum. In order to maintain peace in the mind, certain constraints are imposed. These are called Niyum. The following are the ten Niyum.

(a)	Tap	-	To bear the discomforts of winter and summer.
(b)	Santokh	-	Contentment. Accepting all as divine will.
(c)	Astikta	-	To accept the existence of God.
(d)	Dan	-	Make charity out of honourable earnings.
(e)	Ishwar Bhagati	-	Worship of the Lord.
(f)	Sidhant Sravan	-	Listening to the religious scriptures and abiding by them.
(g)	Hari (Shame)	-	Exercising control before indulging in ill deeds.
(h)	Mati (Devotion)	-	Strong determination and faith in doing what has been stated in religious scriptures.
(i)	Jap	-	Repeated recitation of an incant.
(j)	Huti	-	Havan (Sacred Fire)

3. Asan. It is a definite way of sitting. By its exercise, the blood circulation in the body remains right and normal. All the muscles of the body remain new and clean. It makes the intestines function normally. The body remains healthy. There are 84 Asans that have been accepted.

4. Pranayam. According to some rules, the breath is pulled in (Purak) expelled out (Rechak) or held inside the body (Kumbak). This practice is called Pranayam. The primary aim of it is to mix the Pran Vayu with Apan Vayu (the lower most Vayu) and then pull it upwards. By doing so, the force that is lying entangled around the naval wakes up and enables one to exercise miraculous powers.

5. Pratiahar. The self stopping of senses from doing work.

6. Dharna. To hold the mind at a point for long periods. Therefore the attention is focused on something internal or external.

7. Dhian. When Dharna gets confirmed after some practice, it is called Dhian. The mind get focused on something that is concentrated upon. It does not go astray.

8. Samadhi. This is the next stage of Dhian. The mind forgets its existence. The seeker acquires the form of Gian.

Khat Karam

Those Yogis who are able to purify their body with the help of above practices, are made to do the following six practices.

(a) Neti. A smooth cotton thread eleven inches long is taken. It is inserted through one of the nostrils and brought out from the mouth. The thread ends are pulled alternately to clean up the nostril. This action is repeated in the second nostril.

(b) Dhoti. A three inch wide and fifteen hands long cotton strip is drenched in water and then swallowed. It is then pulled out from the mouth.

(c) Basti. Pulling up water through rectum and then expelling it out.

(d) Neoti. Keep the back and stomach straight, and placing hands on the knee, the intestines are twirled or rotated.

(e) Tratak. To concentrate on the tip of the nose.

(f) Gaj karam. The stomach is filled with water up to the throat. The eyes are focused in between the eyebrows and the water from the stomach in thrown out in the vomit.

The State of Unmani

When the veins are cleaned and Sukhmana opens up, it is believed to generate such a peace in the mind of a yogi that is essential for Samadhi. That peaceful state is called Unmani Avastha.

Miraculous Powers (Sidhian)

There are eight miraculous powers which are acquired through practicing Yog-Sadhana. These are as under: -

(a)	Anima	-	To take up others form.
(b)	Mahima	-	To increase the size of the body.
(c)	Laghima	-	To decrease the body in the size.
(d)	Garima	-	To become heavy.
(e)	Prapati	-	To acquire desired things.
(f)	Prakamay	-	To know others mind.
(g)	Eeshita	-	To motivate others according to own desires.
(h)	Vashita	-	To acquire complete control over others.

Some actions called Mudra and Bandh, are required to be performed to help Pranayam. Mudras are ten in number. These are – Maha Mudra, Maha Vedh, Khechari, Bhuchari, Chachari, Viprit Karni, Vajroli, Shakti Chalan, Agochari, Unmani.

In Khechari, the yogi swallows his tongue into his throat. It restricts his breathing. He fills his lungs with air and plugs all the vents of the body with the help of cotton wool.

In Bhuchari, a yogi sits in Padam Asan and focuses his mind on tip of the nose.

In Chachari, he focuses his mind three inches above the eyes.

Bandhs are of four types. Mool, Jalandhar, Udyan and Maha Bandh.

In Mool Bandh, a yogi rests his left heel under the opening of his rectum while the right heel is placed on the penis, and adopts Padam Asan. The passage of rectum is closed so that the wind does not escape.

Anhad Nad. The musical sound that is heard by the yogis in the tenth opening (Dasam Duar) of the body. This is called Anhat or Anhad Nad. To control the inner waves of the mind, yogis concentrate their mind on the Anhad Nad. This achieving concentration of mind is believed to provide them a state of bliss.

Process of Anhad Nad

According to Yog mat there are two veins – called Irha and Pingla on either side of the spine. In the spine itself there is an empty vein which is called Sukhmana. At the bottom end of the vein, there is a triangular lotus called Kundalini Kamal. This is considered as the store house of power and it is activated through the Pranayam. The starting end of the thread is in the brain where the existence of a thousand petal lotus (Sahansar Dal Kamal) is believed to exist. There are five other sources of energy (kamal). Mool Dhara is last of them. All these six are required to be conquered. A yogi pulls his breath very slowly and in rhythmic manner through the left vein and takes it to his lungs. He also focuses his mind on the nerve current of Irha. Thus he pushed the nerve current ahead and makes it strike the kundalini Kamal with force. After a short halt there, it releases it through Pingala along with his breaths. He then starts with his right nostril and stops at the end of the Sukhmana as was done in earlier case. He then releases it through the left nostril. Yog claims that, part of the brain which controls the movement of the lungs, also affects some other centres too. By such a practice, the kundalini unwinds itself releasing latent powers. Once the tangle of Sukhmana unwinds, the Sahansar Dal Kamal blooms. The Anhad Shabad (Unstruck Note) sounds that provides great bliss to the listener.

Kinds of Yog

There are four kinds of Yog. These are as under-

(a) Mantr Yog. To repeatedly recite the name of a good or any other word with concentrated mind.

(b) Laey Yog. To focus one’s mind on something so much that one becomes just that.

(c) Raj Yog. To control the breathing in such a way as to stop the wandering of the mind.

(d) Hath Yog. To achieve stability of mind through practicing many kind of asans.

Where did sidh Gosht(I) take place?

Sri Guru Nanak Dev Ji had finished his last odyssey in November 1521. He spent his remaining life in the township of Kartarpur on the bank of river Ravi. He had founded this township after his first odyssey. This town is now on Pakistan side of the international border, Guru Ji imparted practical training of Nam Japna, Kirt Karni and Vand Chhakna to his Sikhs at this place. It was from here that he proceeded to various parts neighbouring Panjab for preaching his faith to the people.

In one such outings, he visited a place called Achal, which is located at a distance of only three miles from Batala. There is a famous Shiv temple here by the name of Achal. An annual fair was held at this place in the month of Phalgun (February-March) during the festival of Shivratri. Yogis would throng the place from far and wide. Sat(i)guru Ji reached here in the month of March 1539. By then, Guru Nanak Patishah Ji was known all over India and even abroad.

When Guru Ji reached Achal to see the fair, many people assembled around him to listen to his sermons and discourses. Not many people gathered around the yogis. They felt very jealous. Very close to the place where Sat(i)guru Ji had camped. Some street performers (Ras Natak Mandali) were enacting and episode from the life of their deity. By their miraculous powers the yogis hid the container that was being used by the Ras-dharis to collect money. They had done it to attract attention of the people towards them. The poor performers started wailing before the yogis but they did not return the money container. Sat(i)guru Ji was unable to bear this insult of the poor Rasdharias. He found out the container, recovered it and handed it over to the Ras-dharias. Thus the weapon of miracle of the Yogis failed. They then demanded a debate/discussion and said, “You had once become a faquir. Why have you gone back to the life of a householder? You have soured the milk.” Guru Ji explained to them lovingly that he had not adopted faquiry (ascetic form of life). He had only been going from one place to the other to preach his faith. Secondly, they all condemn the householder’s which was not fair on their part because they all were visiting them to satisfy their needs of food and clothing. He also admonished them saying that these hard working householders were far better than indolent people like them who live on other’s earnings. Those householders also serve people visiting them or seeking their help. They also fulfil the needs of people like them.

Yogis were speechless, but they did not give up their obduracy. They, instead asked Guru Ji to show his miraculous power. Guru Ji explained to them that to lodge Lord’s name in one’s heart was the supreme miracle. God protects His slaves and bless them with power to remain stable of mind in peace, comforts and distresses. His servants remain happy in His will. Why should they show a miracle? Guru Ji’s sermons impressed the people very much. Even yogis were impressed. They were convinced that to defeat him in discussion was an impossible task. He was preaching those truths that he had acquired from God when he was in tune with Him. The discussion/debate that Guru Nanak Patishah Ji had with yogis was recorded by him in bani form and named as Sidh Gosht(i). Before this incident, Guru Nanak Dev Ji had already met the yogis at Gorakh Mata (First Udasi), Sumer Parbat (Second Udasi) Gorakh Hatrhi, Peshawar (on his way back from third Udasi). He also included in the Sidh Gosht(i) all the exchanges that took place there.

From the study of Sidh Gosht(i), one finds that the questions were mostly asked by leading Sidhs named Loharipa and Charpat. Bhai Gurdas Ji has also mentioned the name of Bhangar Nath, who tried to cause much disturbance by performing some miracles.

The method adopted by Guru Nanak to reply their questions has been commented by Prof. Piara Singh Padam in the following words.

“Where as one finds the strength of logic of Guru Sahib in this Gosht(i), one also realises how clear and definite he was in his ideology. How easily could he allay the doubts of his opponents. This question-answer technique is a useful material for the seekers of dharma. Therefore, he composed it in poetic form and saved it for ever. The beauty of Sidh Gosht(i) is that if answers have been given, these are most appropriate and satisfying. All this has been exchanged in very soft, disciplined and controlled language. The very first condition of this debate was Ros na kijai uttar dijai. Then Guru Ji was not indulging in this debate to commence any dispute with the Sidh Yogis. Instead, the entire conversation was for spiritual search.”

(Khoj Patrika, November 1969, Page-44)

Bhai Gurdas Ji’s Details on Sidh Gosht(i)

Bhai Gurdas Ji has elucidated the discussion that Guru Nanak Dev Ji held with Sidh Yogis at Achal Batala in his very first Var. He writes-

Baba aia kartarpur(i), bhekh udasi sagal utara.

Pehar sansari kaprhey, manji baith kia avtara.

Ulti gang vahaion(u), Gur(u) Angad(u) sir upar(i) dhara.

Putri(n) kaol no palia, man khotey aki nisiara.

Bani mukhauh(n) uchariai, hoey rushna-ee mitai andhiara.

Gian gosht(i) charcha sada, anhad shabad uthai dhunkara.

Sodar(u) arti gaviai, amrit veley Jap(u) uchara.

Gurmukh(i) bhar(u) atharban(u) tara.38.1

Meyia sun(i) shivrat (i) da, Baba Achal Vataley a-ee.

Darsan(u) vekhan karney, sagli ult(i) paee loka-ee.

Lagi barsan(i) lachhmi, ridh(i) sidh (i) nau nidh(i) swa-ee.

Jogi vekh chalitr nun, man vich risk ghaneri kha-ee.

Bhagtian pa-ee bhagat(i) aay, lota jogi laeya chhapa-ee.

Bhagtian ga-ee bhagat(i) bhul(i) lotai andar surt(i) bhula-ee.

Baba jani jan purkh(u), kadhia lota jahan luka-ee.

Vekh(i) chalitr jogi khunsa-ee.39.1

Khadhi khunas jogisara(ri) gosht(i) karan sabhey uth(i) a-ee.

Puchhai jogi Bhangarnath(u), tuhey dudh vich(i) kion kanji pa-ee.

Phitia chata dudh da, rirhkia makhan(u) hath(i) na-aee.

Bheykh(u) utar udas da, vat kion sansari rit(i) chala-ee.

Nanak(u) akhai Bhangarnath, teri maon kuchaji a-ee.

Bhanda dhoey na jation(u) bhaey kuchajjai phul (u) sarha-ee.

Hoey atit grihast(u) taj(i), phir unhun ke ghar mangan ja-ee.

Bin(u) ditai kichh(u) hath(i) na a-ee. 40.1.

Eh sun(i) bachan(u) jogisaran mar(i) kitak bauh ru utha-ee.

Khat darsan kao khedia, kalyug Bedi Nanak a-ee.

Sidh bolan(i) sabh aokhadhian tantr mantr ki dhuno charha-ee.

Rup vataia jogian singh bagh bauh chalet dikha-ee.

Ik(i) par kar(i) kai udran(i) pankhi jivein rahey lila-ee.

Ik(i) nag hoey pavan(u) chhod(i), ikna varkha agan(i) vasa-ee.

Tarey torhai Bhangarnath(u), ik(i) udh(i) mirgani jal(u) tari(i) ja-ee.

Sidhan agan(i) na bhjhai bujha-ee.40.1.

Sidh boley sun(i) Nanaka ! tuhey jag nun karmat dikha-ee.

Kujh dikhaey asa nun bhi, tun kion dhil ajehi la-ee.

Baba bolai, Nath Ji, asan vekhan jogi vast(u) na ka-ee.

Gur sangat bani bina, duji ot nahin hair a-ee.

Shiv rupi karta purakh(u) chalai nahi dhart(i) chala-ee.

Sidh tantr mantr kar(i) jharh(i) paey, sabad Guru ke kala chhapa-ee.

Dadai data guru hai, kakai keemat(i) kinai na pa-ee.

So din Nanak Sat(i) gur saran-ee.42.1.

Baba bolai Nath Ji ! Sabad sunauh sach(u) mukhauh ala-een.

Bajhau(n)sachey nam de, hor kramat(i) asathey nahi(n).

Karaon rasoi sar di, sagli dharti nath(i) chala-een.

Evad Karin vithar kao, sagli dharti hakki ja-een.

Tolin dhart(i) akas(u) duey, pichhey chhabai tek(u) charha-een.

Ih bal(u) rakhan ap vich(i), jis akhan tis(u) par(i) kara-een.

Sat(i) nam bin(u) badr chha-een. 43.1.

Babai kiti Sidh Gosht(i) sabad(i) shant(i) sidhan vich a-ee.

Jin(i) mela shivrat da, khat darsan ades(u) kara-ee.

Sidh bolan(i) shubh bachan, dhann Nanak teri vadi kama-ee.

Vava purakh(u) pargatia, kaljug(i) andar(i) jot(i) jaga-ee.

Melyon Baba uthia, Multanai di ziarat(i) ja-ee.

Agauh(n) pir Multan de, dudh katora bhar(i) lai aee.

Babey kadh kar(i) bagal te, chambeli dudh vich(i) mila-ee.

Jion sagar vich(i) gang sama-ee.44.1

QUINTESSENCE OF SIDH GHOST(I)

According to the writing style of Gurbani, word Rahao has been written in almost all the Shabads. Somewhere, this word has come more than once. It means, Stop, Pause. It means the lines preceding the word Rahao needs to be paid more attention and deliberation. These lines carry the quintessence of the hymn. All other lines in the Shabad just elucidates the Rahao lines.

Like Shabads, many long compositions too have Rahao lines. Like in sukhmani it is recorded after the first stanza of the first Ashtpadi and reads – “Sukhmani such amrit Prabh nam(u). Bhagat jana kai man(i) bisram.” Word Rahao follows this line.

Similarly the gist of ‘Oankar’ bani is contained in the following lines preceding the word Rahao.

Sun(i) pan(n) dey kia likhauh janjala.

Likh(u) ram nam, gurmukh(i) Gopala. 1. Rahao.

The following lines are recorded immediately after the first Paurhi in Sidh Gosht(i).

Kia bhaviai sach(i) sucha hoey.

Sach sabad bin(u) mukt(in) n hoey.

It means leaving the family, wandering in the jungles and places of pilgrimage is futile. No one can become pious by renouncing family life. It does not liberate one from the shackles of maya. Only attaching the mind in the memory of the Lord can make the mind pure and pious. Unless the mind gets engrossed in the praise and glory of the Lord, one cannot free oneself from the shackles of maya.

This is the main theme of Sidh Gosht(i) and the entire bani that follows it elucidates this thought.

GIST OF SIDH GHOST(I)

(IN QUESTION-ANSWER FORM)

Question : What is your faith and what is its aim?

Answer : My faith is to perpetually remember God (Nam Simran) in the company of Sangat. The supreme wisdom for a man is to follow the path dictated by Guru, recognise self and remain attached in the holy feet of the Lord.

Q : How can one cross the worldly ocean according to your faith?

A : He who keeps the memory of One Lord lodged in his mind through the Shabad of Guru, remains aloof from the network of worldly desires. Thus he remains untouched by maya despite doing his professional work and earning money. His existence is like a lotus flower or a duck who never gets wet even though it stays in water.

Q : How would one know that one has found the Guru who can help him swim across the worldly ocean?

A : When the mind gives up its wandering and becomes stable, remains engrossed in the memory of the Lord, the Nam becomes the life support of a person, the Guru is sure to have entered his life. This exaltation is only obtained by the blessings of the Akal Purukh(u).

Q : Our faith is that renunciation of family life and the involvements of the world, living in the jungle and surviving on roots and fruits, visiting and bathing at places of pilgrims keeps one safe from acquiring the dross of vices. What is your faith?

A : He who accepts the wisdom of Guru, meditates on Lords name, does not get entangled in the worldly affairs even when living with a family, his mind is ever stable. No worldly attractions can anamour him. This is the path of Gurmat(i).

Q : If one dresses up like the Yogis of Aee Path, big ear-rings are worn, a bag for collecting alms (Jholi) is carried and a patched up dress is worn, the mind can be saved from the strikes of maya?

A : Only Guru’s Shabad can save one from the attack of maya. Imbibing Shabad in the mind is like rings in the ears. Accepting the presence of Lord everywhere is the patched up blanket, the mind detached from the worldly desires due to the effect of Nam Simran is the begging bowl, keeping the body safe from the vices is that seat of meditation, disciplined mind is the langoti (Loin’s cloth). Therefore take the refuge of the Lord and meditate on Lord’s name.

A : Who is he whom you call Bharpur(i) Rahia. How can one merge with body and soul? How can one get emancipated?

A : God alone is omnipresent and Bharpur in everything. One can attach oneself with body and soul with Him through the Shabad of Guru. Thus he can be liberated from the worldly ocean. But he who follows his mind, wears ear rings, patched dress and so on, remains entrapped in the cycle of birth and death.

Q : The living being is so badly tied down that the serpent maya is nibbling him away and he cannot even escape to save himself.

A : Man is always a prey to his base wisdom. Although the serpent maya is nibbling at him yet he is not willing to come out of the desires. He likes the darkness of these desires.

Q : How can one escape from the prison of desires of maya?

A : One who treads the path of the Guru, his mind rises above the mundane desires where the influence of maya cannot touch him. His mind becomes free from all thoughts related to maya. Therefore, there is no need to renounce the family and live life in a cave. One can achieve this cave like solitude of mind while still living with family.

Q : When you met us on Sumer mountain, you were in a the dress of a recluse. If you were not going to renounce the family life for good, then why had you left your home? What path do you teach your Sikhs to swim/wade across the worldly ocean?

A : I had set out from home in search of Guru conscious people then. There is no need to renounce the householders life for successful voyage across the worldly ocean. One can save oneself from the attack of vices by Nam Simran and living life according to the teachings of Guru.

Q : It is indeed very difficult to escape the effect of maya by living in the world. It is like eating iron without teeth. Hey Nanak ! How did you change your life? How did you end the desires and thoughts of the mind? How did you achieve divine effulgence?

A : Yes ! saving oneself from the influence of maya is like crushing iron without teeth. As a moulded my life according to the teachings of Guru, wandering of my mind started reducing. As I felt the bliss of attachment with the holy feet of the Lord, my mind felt more assuaged. By the blessings of the Guru’s Shabad, the wanderings of my mind and worldly desires started ending. I found the divine effulgence and the maya could not come near me. All this was Lord’s grace.

Q : What are your views about the creation of the cosmos? When there was no Universe where did the formless Lord reside. Where did this human being come from and where does he go?

A : The thought of creation of the Universe produces awe in the mind. No one can say anything about it. When there was no cosmos, Lord was residing within Himself. After the creation of this universe everyone comes to this world by His order and will and he departs from here in His will and order.

Q : What are the means of acquiring Gian (knowledge)? How can the fear of death be removed? How can one conquer the enemies like kam (lust) etc.?

A : Guru is the mean of receiving knowledge (Gian). The more a person attaches himself with Shabad by coming into the refuge of Guru, his wisdom soars high. He becomes aware of his self and he learns to live life saving himself from the adverse effects of kam and other vices.

Q : On what support can a human being live? Whose teachings can keep him safe from the effect of maya while living in this world?

A : Life sustains on breath. If a human being keeps his mind attached in the words of true Guru, keep the virtues of Lord in mind, he remains free from the attachment of maya. The Guru’s Shabad ends the ego of a human being.

Q : How can one chew/masticate iron with teeth of wax? If a cassock of fire is spread around a house of snow, then what cave should be used where it does not melt?

A : Peace and divine tenderness are like snow. The only way to save them against the fire of desires is for a person to tread the path shown by Guru. He should see one Lord pervading every where. Living life in the will of Guru is such a cave where the fire of desires cannot destroy the inner spiritual power. Shedding ego and arrogance by attaching one’s mind in the Shabad of Guru, imbibing humility and creating love is like masticating iron with wax teeth.

Q : What means should be adopted so that the house of snow, moon (peace) keep their influence? How can the Sun remain active? How can the fear of death be removed?

A : As a person lodges the Guru’s Shabad in his mind, peace prevails in him. When the sun of Gian (knowledge) rises in a peaceful mind, it removes the darkness of ignorance of a person.

By the grace of God, when a person makes the memory of Lord as the support of his life, He then takes him across the unswimable ocean. By making intimate association with the Shabad of Sat(i) guru Ji and when the mind remains focused in the feet of the Lord, the fear of death never disturbs such an individual.

Q : A man loses his respect and trust because of his base wisdom. He remains flinched and in awe. How can one get rid of this base wisdom?

A : Coming into the refuge of Guru and contemplating on his Shabad, one can get rid of his base wisdom. Instead of indulging in the enjoyment of vices and luxuries, the true follower of Guru earns and harvests his endeavour of Nam Simran. Where as he crosses the unswimable ocean himself, he also helps other to go across by giving them knowledge of that path. He finds Lord pervading all over.

Q : Where does that Shabad resides that you claim to help swim across the wordly ocean? The air that we breathe out travels to a distance of ten fingers, what is the authenticity of this distance?

A : God and the words used for His praise are all one and alike. Which over side ! see, Shabad pervades. Who so ever is blessed with a sight of His grace, the word resides in his mind. One who recognises this word is never affected by maya anymore. The feelings of ‘mine’ and ‘his’ ends from his mind.

These words of praise or the name of the Lord is the life support of a Guru conscious (Gurmukh) person. A Gurmukh remembers God in every breath. A Gurmukh comes to know his real self. He realises that realisation or meeting God is above the exercises and activities of pranayams. One can only merge into Him through the word of the Guru.

Q : What is the support of life? What is the means of acquiring gian?

A : The Shabad of Satguru is the support of life. Gian can only be acquired through the Shabad of Guru. One who receives this boon, his fire of desires ebb away. He is blessed with divine happiness, peace and comforts.

Q : What wisdom can keep the mind stable for ever?

A : The wisdom that one receives from Guru keeps one stable of mind. He is not affected by peace and distress.

Q : Where does that Shabad reside that ends the instability of mind according to your faith?

A : When God casts a glance of grace on a man, he starts following the path enunciated by the Guru. Then the mind becomes stable and rests within. The pillar of life support is Nabhi (navel). The Shabad that can take one across the unswimable ocean rests in nothingness, void or a state of total inactivity of lal kind (Sunn). Then the Shabad and Lord are one.

A : When there was no mind and body, where was the resting place of the conscious power? When the nabhi was not existing, where were the breaths resting? When there was no form, which was the place of rest for the shabad? When this body wasn’t there, then how was mind attached with Lord?

A : When there was no mind and body, the consciousness was one with formless Lord. When the pillar of Nabhi Chakra was not there, the life (Pran) were also resting in the Lord. When this Universe had no form, the Shabad capable of taking one across the unswimable ocean was also resting in the Lord Himself. Because, when the Universe had no existence, the formless light effluent of the three worlds was He Himself.

Q : Why is a human born in the world and why does he face distress?

A : The Universe (and its constituents) are born out of ego. (a human being is born and he dies because of his ego). When he forgets the Lord, he faces distress. One who burns away his ego and selfishness with the Shabad of Guru, he remains engrossed in the eternal Lord.

Giving answer to the questions of yogis, Guru Ji had also made them aware of some other essential postulates of Gurmat-like the blessing of endeavours made to earn Gur Shabad, the high spiritual state of Guru conscious (Gurmukh) person, deplorable state of self willed persons, the benefits of Nam Simran and obedience of Guru’s command. In the end, expressing the gist of the entire Gosht(i) he said that without remembering god, meeting with him is not possible. The Nam of the Lord is only obtained from a Sat(i) guru.

In the last paurhi of Sidh gosht(i), a supplication has been made. Guru Ji says that O Lord ! You alone know what you are and what your form is. How big and magnificent you are. Those who are blessed with the boon of worship by You, go sacrifice unto you. You are the creator of this creation which is Your own play.

FAMILY LIFE : GURMAT (I) AND YOGMAT

According to the ancient Indian ideology, the effect of maya is supreme in the world all around. Property, wealth, wife, children and all items of comforts and luxury are the form of maya. They create a feeling of “I” and ‘mine’ in a person which in the spiritual language is called maya. Living life in this world, a person wastes his life collecting, earning and hording maya. The love and attachment of wife, children and comforts of life turns him into vice laden or immoral. As a result, he forgets God. The ancient people known as Bhagats used to renounce family life, go to the jungles and do Bhagati of the Lord presuming that it would free them from the effects of maya.

The followers of Yogmat were the adherents of the above ideology. Living away from the inhabitation, performing exercises of pranayam sitting in definite postures and concentrating mind may have been helping them to an extent. Renouncing the household life was also freeing them from the responsibilities of taking care of a family. Thus they were freed from one aspect of their lives. They would then spend their lives living in caves and free from all worries. But only a few could choose and adopt this path because all men could not live in the jungles, mountains and caves, nor could they bear strenuous discipline of the yogis. In other words, everyone could not be addressed as religious.

Thos who used to stay in jungles or forest would also become selfish. They were more concerned with their own peace and, comfort. The world at large may bear unimaginable tribulations and tyranny, it would make no difference to them.

It was also natural for these people to consider themselves better than the others engrossed in the worldly affairs. They would treat them as men of lower category. As a result, these people used to suffer from ego and arrogance more than those who were living life in a society, as a citizen/member of it. And yet the amazing thing was that those who were slandered and condemned by them were the people who would support them through alms and charity.

Guru Nanak Dev Ji changed the definition of Dharm. He declared Nam Japna, Kirt Karni and Vand Chhakna as the essential components and activities of a true Dharm.

Ghal(i) khaey kichh(u) hathaun dey,

Nanak rahauh pachhaneh sey.

(Page 1245)

And this religion of righteousness can only be performed by living in the world. Guru Nanak showed the path of competing with the effects of maya and not feeling afraid and running away from it. He gave them the objective of being crusader against it. He explained all to stay in maya but never be drenched or engrossed in it. As a duck stays in water and is never effected by it, as a lotus flower is never soiled by the mind/dirt water of the pond, yet it stays in it. During his debate with Sidhs, Guru Nanak had said-

Jaisey Jal mei(n) h kamal niralam murgai nai saney.

Surt(i) sabad(i) bhav sagar(u) tariai,

Nanak nam(u) vakhaney.

(Page 938)

Keep your mind focused on the Shabad of Guru while living in the world. Imbibe the teachings of Guru in your mind and act upon them in your life. Thus one can remain unsoiled from the effect of maya.

Guru Nanak Dev Ji had emphasized upon the Sidh Yogis that by living away from the civilization in jungles, mountains and even cremation grounds, roaming about on places of pilgrimage or sitting still in contemplation cannot help them achieve oneness with God. He can be realised by keeping oneself safe from the effect of root of maya yet living life in it.

Jog(u) na bahar(i) marhi masani, jog(u) na tarhi lalai.

Jog(u) na des(i) disantar(i) bhaviai jog(u) na tirath(i) nalai.

Anjan mahey niranjan(i) rahlai, jog jugat(i) iv palai.

( Page 730)

TEEKA

SIDH GOSHT(I)

Ramkali Mahalla 1, Sidh Gosht(i)

(Sidh-A yogi of high spiritual status; Gosht(i) – Debate, conversation) The other meaning of word Sidh is God.

Sidh sadhik jogi ar(u) jangam, ek sidh(u) jinni-dhiaia

Parsat pair sijhat te suami, akhar(u) jin kao aia.2.

( Page 878)

In the first line above, the word Sidh means who are successful in their spiritual pursuit. The other Sidh(u) means God. The other meaning of Gosht(i) is contact, association, meeting. Therefore there can be two meanings of Sidh Gosht(i).

a) Conversation/dialogue with Sidhs.

b) Meeting with God.

The composition is the creation of Guru Nanak Dev Ji in Rag Ramkali. It elucidates the discussion that Guru Nanak had with Sidhs. The subject of that discussion was ‘Meeting with God’.

Ek Oankar Sat(i)gur Prasad(i)

Sidh sabha kar(i) asan(i) baithey, sant sabha jaikaro.

Tis(u) agai rahras(i) hamari sacha apar aparo.

Mastak(u) kat(i) dhari tis(u) agai, tan(u) man(u) agai deyo.

Nanak sant(u) milai sach(u) palai, sahaj bhaey jas(u) leyo.

Meaning of Difficult Words : Sidh sabha – a meeting where seekers were taking about God : Kar(i) – by forming : Asan(i) – in a stable state; Rahras(i) – Prayer, supplication; Mastak(u) – forehead, head; Dhari – I may place; Sahaj bhaey – easily, without much effort; Jas(u) leyo – I may sing his prayers.

Note : The meaning of word Sidh used here is God, in Paurhi-33 of this bani, the word Sidh has also been used as God –

Nam(i) ratey Sidh Gosht(i) hoey.

Nam(i) ratey sada tap(u) hoey.

(Sidh Gosht(i) – meeting with God)

The first paurhi of Sidh Gosht(i) is in the form of Mangala Charan (invocatory words). It also expresses the objective of the whole composition. The ‘Mangala Charan’ is ‘Sant Sabha’ and the objective is ‘Sach Palai’.

Meaning : I salute that gathering of saintly people who are sitting in a stable state discussing divine traits. I pray before those saintly persons’ gathering where the unfathomable Lord resides. I am sacrifice unto that gathering of saintly persons, surrender my mind and body so that I can singh His paeans easily. Hey Nanak ! in the meeting of saints, one realises God.

Kia bhaviai, sach(i) sucha hoey

Sach sabad bin(u) mukat(i) na koey,1, Rahao.

Meaning of Difficult words : Kia bhaviai – What use is roaming and wandering on places of pilgrimage and the country? Sach(i)- by engrossing in the memory of the True Lord : Rahao – pause, stop (these two lines contain the gist of the long composition).

Meaning: What good is wandering around the country and places of pilgrimage? One can become pious only by engrossing oneself in the memory of the eternal God. Without the true words of Sat(i) guru Ji, one can never free oneself from the shackles of vices.

Sidh Gosht(i) Steek)

Kavan tumey, kia naon tumara,

Kaon(u) marg(u) kaon(u) suao.

Sach(u) kahau(n), ardas(i) hamari,

Hau(n) sant jana bal(i) jao.

Kah baisauh kah rahiai baley, kah avauh, kah jaho.

Nanak bolai, sun(i) bairagi, kia tumara raho.

Meaning of Difficult Words : Marag(u) – faith, path; Suao- objective, aim; Kahau(n) – I say, I submit; Kah – where? On whose support; Baisauh – you rest, achieve peace; Baley – O child; Nanak bolai – Nanak says ; Bairagi – O saint, O recluse; Sach(u) – Eternal Lord; Raho – path, faith.

Meaning : Charpat yogi asked Guru Nanak, “Who are you? What is your name? What is your faith and what is its aim?”

Guru Nanak aswers -1 mediate on the eternal God. It is my Ardas (supplication) before God (to keep me attached with His Nam) and I am sacrifice unto the saints. This is my faith.

Charpat yogi also asked Guru Nanak addressing him as balak (child) as to how he was at peace with himself. Where was his mind focused on? He further asked where did a human being come from and where would he go to.

Ghat(i) ghat bais(i) nirantar(i) rahiai,

Chaleh sat(i)gur bhaey.

Sahaj aey, hukam(i) sidhaey, Nanak sada rajaey.

Asan(i) baisan(i) thir(u) narayan(u), aisi gurmat(i) paey.

Gurmukh(i) bujhai ap(u) pachhahai,

Sachey sach(i) samaey.3.

Meaning of Difficult Words : Ghat(i) – In the body : Ghat(i) ghat(i) – in every body; in the memory of the omnipotent Lord; Bais(i) – sit, rest; Nirantar(i) – ever; Rahiai – stay, live, the mind attaches; Bhaey – in His will; Sahajey – effortlessly; Sidhaey – we live in, work in or spend time; Rajaey – in His will; Asan(i) Baisan(i) – sitting on postures; Thir(u) – ever stable, eternal: Bujhai – becomes wise; knowledgeale; Ap(u) – himself.

Note : The third paurhi is the answer to the last lines of paurhi number two.

Meaning : Satguru Ji reply –

Hey Charpat ! if one attaches one’s mind in the memory of eternal Lord, one remains at peace and tranquillity. I tread the path of life in the will of God (Satguru Ji) (Hey Nanak) ! I have come to this world effortless, living life in His command and spend every unit of time in His will. The eternal and stable Lord Himself is ever at His seat (and doing everything that He wants). This is the wisdom that I have acquired from Guru. One who treads the path enunciated by Guru becomes knowledgeable. He recognises himself and remains engrossed in True Lord.

Dunia sagar dutar(u) kahiai, kio(n) kar(i) paiai paro.

Charpat(u) bolai audhu Nanak, deyhau sacha bicharo.

Apey akahi apey samjhai, tis(u) kia uttar(u) dijai.

Sach(u) kahauh tum pargrami, tujh kia baisan(u), dijai.4.

Meaning of Difficult Words : Dutar(u) - difficult to swim across; Kio(n) kar(i) – in what way; Paro – other end; Audhu – ascetic; yogi, one who is detached with the world; Sach(u) kahauh – meditate on the eternal Lord; Pargrami – one who is seeking to go across the worldly ocean; Baisan(u) –shortcoming.

Meaning : Charpat stated that the world is addressed as an ocean that is very difficult to swim across. O (detached from the world) Nanak ! tellus exactly how can one find the other shore of this ocean?

Answer : Where is the need to reply to a man who himself knows the answer to what he is asking. So O Charpat ! there is no need to find any thing wrong in your question. All the same, the answer is that; mediate on the name of the eternal Lord and you will be able to swim across this unswimable ocean.

Jaisey jal me(n)h kamal niralam(u)

Murga-ee nai saney.

Surt(i) sabad(i) bhavsagar(u) tariai,

Nanak nam(u) vakhaney.

Raheh ikan(i), eko man vasia,

Asa mathey niraso.

Agam(u) agochar(u) dekh(i) dikhaey

Nanak(u) ta ka daso.5.

Meaning of Difficult Words : Niralam – distinct, unique; Nai – in the book; Saney – like; Vakhaney – by mediating on ; Agam(u) – who cannot be reached; Agochar – who cannot be reached or known through the help of senses of knowledge.

Note : Remember the difference in meaning of Nanak (2^nd line) and Nanak(u) (4^th line). Nanak – Hey Nanak; Nanak(u)- (Guru) Nanak.

Meaning : As the lotus flower blooming in water remains free from the water, as the duck does not get wet while swimming in the pond/brook, similarly Hey Nanak! By attaching the mind in the Shabad of Guru and mediating on Lords name, the worldly ocean can be swum across.

Those who are detached from the desires of the world, who has one Lord residing in their hearts, they are deemed to be living in isolation and away from the world even though they are part of it. A person who lives life like this, is able to see and make other see the inaccessible and unknowledge Lord, Nanak is his slave.

Sun(i) suami ardas(i) hamari puchhao(n) sach bicharo.

Ros(u) na kijai, uttar(u) dijai, kio(n) paiai gur duaro.

Ih(u) man(u) chaltao sach ghar(i) baisai,

Nanak nam(u) adharo.

Apey mey(i) milaey karta lagai sach(i) piaro.6.

Meaning of Difficult words : Sach(u) – right ; Ros(u) – anger ; Chaltao – full of pranks, restless : Sach ghar(i) – in the memory of the eternal Lord : Adharo – support Sach(i) – in the true God.

Meaning : Question by charpat – Hey Suami ! listen to my request. I am asking the right thing. Please donot be angry but tell me how can one reach the door of the Guru? In other word,s how can one know that one has met with true Guru.

Answer : When Guru is really found, this mind remains attached with the memory of the Lord. His name becomes the life support of a person. One can only get attached with the true Lord when He Himself attaches the person with Him.

Hati bati raheh niraley, rukh(i) birkh(i) udianey.

Kand mul(u) aharo khaiai, audhu bolai gianey.

Tirath(i) naiai sukh(u) phal(u) paiai,

Mail(u) na lagai ka-ee.

Gorakh put(u) Loharipa bolai,

Jog jugat(i) bidh(i) sa-ee.7.

Meaning of Difficult words : Hati – shop; Bati – on the ways; Hati Bati – far from the worldly affairs; Rukh(i) - under a tree ; Birkh(i) – under big trees; Udianey – jungle ; Kand – roots and vegetables that grow inside the Earth; Aharo – food; Audhu – detached person, recluse, yogi; Tirath(i) – in the places of pilgrimage; Gorakh put(u) – disciple of Gorakhnath; Sai – this very.

Meaning : The yogi explained his Gian marg as follows : We live under a tree or big tree far from the worldly affairs.

Sidh Gosh(i) (Steek)

We survive on roots, root vegetable and fruits. We bathe at places of pilgrim and it grants us the boon of peace. Our mind becomes free of all dross. Loharipa-a disciple of Gorakhnath said that was the method of Yog.

Hati bati nind na avai,

per ghar(i) chit(u) na dula-ee.

Bin(u) navai man(u) teyk na tika-ee,

Nanak bhukh na ja-ee.

Hat(u) patan(u) ghar(u) guru dikhaia,

Sahjey sach(u) vaparo.

Khandit nidra alap aharang Nanak tat(u) bicharo.8.

Meaning of Difficult Words : Bhukh – desires, avarice; Hat(u) – the real trading; a shop where Nam is traded; Patan(u) – town; Sahajey – by remaining stable; Khandit – reduced, Alap – small quantity.

Meaning : Hey Nanak ! the real wisdom is that one should never get so engrossed in worldly affairs while living in it. He should not sleep over his primary aim for which he has come and get attached to mundane things of life. He must not let his mind become disturbed in others house. But Hey Nanak ! without the Nam of the Lord, the mind cannot achieve stability nor can it get rid of desires and avarice for maya.

One who has been shown the real town, place of trading Nam by Sat(i) guru, he then trades Lord’s name even when engrossed in the affairs of the world. Such a person eats a little and his sleep is also small. He never goes for the pleasures and delicacies of the world to please his mind.

Darsan(u) bheykh karahu jogindra

Mundra(n) jholi khintha.

Barah antar(i) ek(u) sarevauh,

Khat darsan ik pantha.

In bidh(i) man(u) samjhaiai purkha,

Bauharh(i) chot-na khaiai.

Nanak(u) bolai gurmukh(i) bujhai,

Jog jugat(i) iv paiai.9.

Meaning of Difficult Words : Darshan(u) – faith, belief; Jogindra – o Jogi-Raj, the realm of Jogmat; Mundra(n) – the ear rings worm by yogis; Khintha – patched blanket; Barah – twelve seats of the yogis; Ek(u) – one Aee Panthi; Sarevauh – accept, adopt; Khat(u) darshan – six form of recluses – Jangam, Yogi, Jaini, Sanyasi, Bairagi, Baisno; Ik pantha – our yogmat; Purkha – Hey Nanak; Gurmukh(i) – before Guru.

Meaning : Note : The word Gurmukh(i) indicates that Sat(i)guru Ji has commenced replying to their querries.

(Iv-thus, in this manner)

Note : Yogi praises his faith here. In the first three lines, Sat(i)guru Ji describe the view point of yogi. In the last line, he gives out his answer. This reply goes on till Paurhi No. 11.

(Nanak says) the Yogi said : Hey gentleman Nanak ! Of the six types f recluses identified by their external form, one is Yog Panth. It has twelve sects. One of them is Aee Panth that you should adopt. Accept the faith of the biggest sect of yogis, wear mundra(n) (ear rings), a bag for accepting alms and a patched blanket. O man! the mind can be made wise this way. It would not be touched by maya there after.

Answer: Nanak replies that by coming to Guru, a man would learn to put his mind on the wise track. This is how the method of Yog is known.

Antar(i) sabad nirantar(i) mudra,

Haumai mamta dur(i) kari.

Kam(u) krodh(u) ahankar(u) nivarai,

Gur kai sabad(i) su samajh pari.

Khintha jholi bhar(i)pur(i) rahia,

Nanak tarai ek(u) Hari.

Sacha sahib(u) sachi na-ee,

Parkhai gur ki bat khari.10.

Meaning of Difficult Words: Antar(i) – in the mind; Nirantar(i) – uniformally; Mamta – possessive attitude, claiming exclusivity; Nivarai – removes; Su-good; Bhar(i)pur(i) – present every where; Sacha – eternal; Na-ee-praise; Khari bat- through the true word.

Meaning : Residing the Sabad of Sat(i)gur Ji Uniformally in the mind, is like wearing ear-rings in the ears. (He who imbibes Gur-Sabad in his heart) is able to keep his ego and possessive attitude away from his mind. He destroys his Kam, Krodh and Ahankar. He acquires useful wisdom through the Shabad of Guru. Hey Nanak! Considering God as omnipresent is his bag of alms and patched blanket. By the true word of Sat(i)gur, the man comes to a conclusion that God alone can save him from the attack of maya. He is eternal and His praise is also eternal.

Undhao khappar(u) panch bhu topi.

Kania karhasan(u), man(u) jagoti.

Sat(u) santokh(u) sanjam(u) hai nal(i).

Nanak gurmukh(i) nam(u) small(i).11.

Meaning of Difficult Words : Undhao – turned away from the worldly desires; Khappar – begging bowl; Panchbhu –five elements. (unsoilability of Sky; cleaning attribute of fire; equality of wind; coolness of the water; patience of the Earth), Karhasan – posture on mat, kat – mat; Jagoti – loins cloth; Gurmukh(i) – through Guru; Samal(i) – saves, protects.

Meaning : Hey Nanak! a person who remembers God through the blessings of Guru; his mind detached from the worldly desires is his begging bowl, the devine virtues of five elements are his cap, saving his body from the vices is his mat, a controlled mind is his loins cloth while Truth (Satt), Contentment (Santokh) and Discipline (Sanjam) are his three disciples.

Kavan(u) su gupta kavan(u) su mukta.

Kavan(u) su antar(i) bahar(i) jugata.

Kavan(u) su avai, kavan(u) su jaey.

Kavan(u) su tribhavan(u) rahia samaey.12.

Ghat(i) ghat(i) gupta gurmukh(i) mukta.

Antar(i) bahar sabad(i) su jugata.

Manmukh(i) binsai avai jaey.

Nanak, gurmukh(i) sach(i) samaey.13.

Meaning of Difficult Words : Gupta – hidden; Antar(i) – inside; Bahar(i) – outside; Antar(i) bahar(i) – through mind and body; Jugta – attached, united; Avai jaey – is born and die; Tribhavan(i) – three worlds (Sky, Earth and Nether region); Ghat(i) ghat(i) – in every heart; Gurmukh(i) – one who abides by the teachings of Guru; Sabad(i) – engrossed in Sabad; Binsai – is destroyed; Sach(i) – eternal God.

Note: The questions of Charpat and Loharipa end at Paurhi.11. The questions now being raised are general.

Meaning : Who is hidden? Who is emancipated? Who is one with his mind, wisdom and body? Who is born and who dies perpetually? Who is one with the Master of the three worlds?

Answer : The Lord who is present in every body, is latent. One who abides by the teachings of Guru is liberated. One who is united with Gur Shabad is attached with the Lord both by body and mind. One who follows his mind is born again and again. Hey Nanak! Guru conscious person remains engrossed in the memory of the True Lord.

Kio(n) kar(i) badha sarpan(i) khadha.

Kio(n)kar(i) khoia kio(n)kar(i) ladha.

Kio(n)kar(i) nirmal kio(n)kar(i) andhiara.

Ih(u) tat(u) bicharai su guru hamara.

(Sarpan(i) – she snake, maya; Kio(n)kar(i) – how?)

Meaning : (Question). How is this human being tied up (in maya) that this she snakes (maya) is eating him up and it cannot escape from its clutches? How has this human being destroyed the goodness of his/her birth? How can he/she re-obtain the goodness that has been lost? How can he/she become pure? How is the darkness prevailing before him/her? One who deliberate on his reality, we salute him/her?

Durmat(i) badha sarpan(i) khadha.

Manmukh(i) khoia gurmukh(i) ladha.

Sat(i)guru(u) milai andhera jaey.

Nanak haumai meyt(i) samaey.15.

Sunn nirantar(i) dijai bandh(u).

Udhai na hansa parhai na kandh(u).

Sahaj gufa ghar(u) janai sacha.

Nanak sachey bhavai sacha.16.

Meaning of Difficult Words : Meyt(i) – ater destruction; Sunn – state of inactivity, God in His Nirgun form; Bandh(u) – stop, arrest the flow; Udhai na – does not wander; Hansa – mind, soul; Kandh(u) – body; Na parhai – does not fall, does not wither away; Sahaj – spiritual stability.

Meaning : (Answer to the Questions possed in Paurhi-15 above). This living being is so intimately engrossed in evil or base intellect that maya the female snake is eating him up. He is not willing to come out of these desires. One who has followed his mind has lost the goodness of this birth and one who has abided by the teachings of Guru has earned all the goodness. The darkness of the effects of maya is dispelled only if one meets with Guru; that is if a person starts following the teachings of Guru implicity. Hey Nanak! a man can only merge with God if he has shed or freed himself from the evil of ego (haumain).

If we raise unbreakable barricade of the memory of equanimous Lord, the mind will not wander for maya then. The body too will not decay or become weak and old. Body retains its power. Hey Nanak; one who accepts the state of equipoise and inactivity as the place for his mind to reside in; whose mind remains unshakable for ever, such a person is loved by God because he becomes His form.

Kis(u) karan(i) greh tajio udasi.

Kis(i) karan(i) ih(u) bheykh nivasi.

Kis(u) vakhar ke tum vanjarey.

Kio(n)kar(i) sath(u) langavauh parey.17.

Meaning of Difficult Words : Kis(u) karan(i) – What for? Tajio – renounced ; Udasi – detached State; Niwasi – you adopted it; Vanjarey – trader; Sath(u) – caravan.

Note: This discussion of Guru Nanak took place with Sidhs at Achal Batala (district Gurdaspur). Sat(i)guru Ji had come from kartarpur to this place since the annual fair of Shivratri was being held here. He was then in a householder grab. That is why Bhangarnath had asked him – Bheykh utar(i) udas(i) da, vat kio(n) sansari rit(i) chala-ee. Before this, he had met the Sidhs on Sumer Parbat and he was in Udasi (recluse) garb then. In paurhi-17, that garb of Udasi is being indicated.

Meaning : if you are not going to renounce worldly affairs, then why had you left home and adopted garb of Udasis (hermits)? What commodity do you trade? How will you take your followers across the unswimable ocean? What path have you taught them to follow in order to swim across the worldly ocean.

Gurmukh(i) khojat bhaey udasi.

Darsan kai taee(n) bheykh niwasi.

Sach vakhar ke hum vanjarey.

Nanak gurmukh(i) utras(i) parey.18.

Meaning of Difficult Words : Bhaey – I become; Kai taeen – for the sake of; Darsan – seeing the Gurmukh (Guru conscious).

Meaning : (Answer to the questions in Paurhi – 17). I became a hermit in search of a Guru conscious person. I wore the garb of Udasis in order to see Gurmukhs (Guru conscious). I trade in the true name of the Lord. Hey Nanak ! he who treads the path dictated by Guru, goes across the worldly ocean successfully.

Kit(u) bidh(i) purkha janam(u) vataia.

Kahey kao tujh(u) ih(u) man(u) laia.

Kit(u) bidh(i) asa mansa kha-ee.

Kit(u) bidh(i) jot(i) nirantar(i) pa-ee.

Bin(u) danta kio(n) khaiai sar(u).

Nanak sacha karauh bichar(u).19.

Meaning of Difficult Words : Kit(u) bidh(i) – what way?

Janam(u) Vataia – has changed your life ; Kahey kao – with whom? Mansa - thoughts of the mind ; Kha-ee – has eaten ; Jot(i) – divine light; Dant – teeth ; Sar(u)- iron.

Meaning : (Question) O gentleman ! how have you transformed your life? With whom and what have you attached your mind? How have you got rid of all your expectations and thoughts occurring in yourmind? How have you been able to obtain the divine enlightenment in such a state? Escaping the influence of maya is as difficult as eating iron without teeth. How can iron be masticated without teeth? Hey Nanak ! please tell us your views that can also help us tread the right path.

Sat(i) gur janmey, gavan mitaia.

Anhat(i) ratey, ih(u) man(u) laia.

Mansa asa sabad jala-ee.

Gurmukh(i) jot(i) nirantar(i) pa-ee.

Traigun meytey, khaiai sar(u).

Nanak tarey taranhar(u).20.

Meaning of Difficult Words : Sat(i) gur kai janamey – came into the refuge of Sat(i) guru and destroyed all my erstwhile temperaments; Gavan(u) – wanderings : Anhat(i) – in the Lord who is prevailing equally all over : Laia – brought around; Traigun – the three characteristics of maya (Tamas, Rajas and Satas).

Meaning : (Answer to the questions in Paurhi-19). As I followed the teachings and sermons of Guru, my wandering of the mind kept reducing. As I felt the biss of uniting with the all and equally prevailing Lord, this mind kept coming around. I have destroyed the waywardness of the mind and lal its expectations by the fire of Guru’s Shabad. I could find this divine bliss of enlightenment by coming face to face with Guru. I have even saved myself from the three effects of maya with the might of the divine effulgence. And thus have I been able to chew the unchewable iron by not letting maya over power my mind. But Hey Nanak ! Lord who is capable of taking one across the unswimable ocean alone helps one to go across. He Himself takes him across such a difficult ocean.

Ad(i) kao kavan(u) bichar(u) kathialey.

Sunn kaha(n) ghar vaso.

Gian ki mudra kavan kathialey

Ghat(i) ghat(i) kavan nivaso.

Kal ka thi(n) ga kio(n) jalaialey,

Kio(n) nirbhao ghar(i) jaiai.

Sahaj santokh ka asan(u) janai,

Kio(n) cheeydey bairaiai.

Gur kai sabad(i) haumain bikh(u) marai,

Ta nij ghar(i) hovai vaso.

Jin rach(i) rachia tis(u) sabad(i) pachhanai,

Nanak ta ka daso.21.

Meaning of Difficult Words : Ad(i) – before the beginning of the creation of the world : Kathialey – it is said; Sunn – inative, Nirgun form of God; ghar vaso – place of residence ; Gian – knowledge divine; Mudra – the five means of yogis (Khechari, Bhuchari, Gochari, Chachari and Unmani, Thi(n) ga – strike, impact, blow ; Jalaialey – could be burnt; Bairaiai – to the enemy; Jin(i) – the Lord who.

Meaning : (Question). What are your views about the beginning of this Universe? Where was the residence of the Nirgun God then? What means do you recommend for acquiring knowledge of the Lord? Who resides in every body? How can the blow of death be got rid off? How can one reach the stage of fearlessness? How can the ego (Haumain) the worst enemy be destroyed so that the state of contents and equipoise can be achieved?

Answer : If one can destroy the poison of haumain (ego) with the help of the teachings of Sat(i) guru, he then becomes stable within himself. He who recognises the creator through the sabad of Guru, Nanak is his slave.

Kaha(n) te avai, kaha(n) ih(u) javai,

Kaha(n) ih(u) rahai sma-ee.

Eys(u) sabad kao jo arthavai, tis gur til(u) na tama-ee.

Kio(n) tatai avgatai pavai, gurmukh(i) lagai piaro

Apey surta, apey karta, kauh Nanak bicharo.

Hukamey avai, hukamey javai,

Hukamey rahai sama-ee.

Purey gur te sach(u) kamavai,

Gat(i) mit(i) sabadey pa-ee.22.

Meaning of Difficult Words : Kaha(n) te – where form? ;

Ih(u) – this human being; Arthavai – make me understand ; Tama-ee – greed, avarice; Tat(u) – reality, truth, Lord ; Avigat – invisible Lord; Surta – listener ; Gat(i) – condition; Mit(i) – measure.

Meaning : (Question) : Where does this human being come from? Where does he go to ? How does he spend his life there? If one can explain and make us understand these aspects, we will believe that such a Guru has no greed or avarice in his mind. How can a living being meet the invisible Lord who is the cause and source of the Universe? How can he develop love for Him through Guru ? Hey Nanak ! tell us more about Him who is the creator of all things – living or nonliving; who Himself attends to their needs?

Answer : a living being comes to this world by the order of Lord. He leaves this world by His order. He spends his life time in His will. By the kindness of True Guru, a living being earns the grace of the Lord by meditating on His True name. This is what he learns from the Sabad of Guru that God is Supreme, unfathomable, indeterminate and infinite.

Ad(i) kao bismad(u) bichar kathialey,

Sunn nirantar(i) vas(u) liya.

Akalpat mudra gur gian(u) bicharialey,

Ghat(i) ghat(i) sacha sarb jia.

Gurbachni avigat(i) samaiai,

tat(u) Niranjan(u) sahaj(i) lahai.

Nanak duji kar na karni,

seval Sikh su khoj(i) lahai.

Hukam(u) bismad(u) hukam(i) pachhanai,

jee jugat(i) sach(u) janai so-ee.

ap(u) meyt(i) niralam(u) hovai,

antar(i) sach(u) jogi kahiai so-ee.23.

Meaning of Difficult Words : Bismad(u) – amazing state; Kalpat – imaginary ; Akalpat – real ; Mudra – means ; Avigat(i) – in the invisible Lord ; Sahaj(i) – in stability; Niralam(u) – unsoiled, unique.

Meaning : (Answer to the Questions in Paurhi 21 and 22) Any thought regarding the beginning of the entire Universe can only be described by the word amazing, amazing. God alone existed then in His inactive state but He was uniformally there : The real means of gian is obtained from true Guru by going into his refuge. Every heart, every living being is the residence of one Lord. One merges with the invisible Lord through the words of Sat(i) guru. By residing in a stable state through Gur Sabad, one can realise the source of Universe, the Lord free from the effect of maya. Hey Nanak for the realisationof God, one need not do anything other than adhering to the teachings of a True Guru. A disciple who serves honestly, lovingly, respectfully and with devotion succeeds in finding the Niranjan Lord.

The thought that by following the command of Guru, one merges with the invisible Lord sounds very strange. A person who follows the order and recognises the goodness of that order becomes aware of the Truth and the right method of reaching it. He lives in the world selflessly and yet is not part of the world. Because the eternal Lord is effulgent in his heart. Such a person is fit to be called a yogi.

Avigato nirmai(u) upjay, nirgun te sargun thia.

Sat(i) gur parchai parm pad(u) paiai,

Sachai sabad(i) smaey liya.

Ekey kao sach(u) eka janai,

Haumai duja dur(i) kia.

So jogi gur sabad(u) pachhanai,

Antar(i) kamal(u) pragas(u) thia.

Jiwat marai ta sabh(u) kichh(u) sujhai,

Antar(i) janai sarb daia.

Nanak ta kao milai vadai, ap(u) pachhanai sarb jia.24.

Meaning of Difficult Words : Avigato – from the invisible ; Nirmai(u) – blemishless (God); Nirgun – free from the three traits of maya. Sargun – with the three traits of maya. Parchai – to be re-assured; Parm Pad – highest spiritual state.

Meaning : When the blemishless Lord appears from His invisible state, he takes up form of Sargun from Nirgun Lord. He changes into a form from being formless. And one who is able to assuage his mind by the Sabad of Sat(i) guru Ji, he reaches a higher spiritual state. Consider then that the true Lord has merged him with Himself through the Shabad of Sat(i) guru Ji

He then realises that God alone is the power that is eternal. He is deemed to have over come haumain and his suspicion of the presence of someone else equally powerful and mighty as Lord is allayed. Such a person is real yogi. He understand the Shabad of Sat(i) guru Ji. The lotus like mind of such a person is deemed to have blossomed.

One who is dead (from the worldly desires) while still living understands all aspects of life. Such a person becomes determined to be kind to all the living beings. Hey Nanak ! Such a person is respected and honoured. He sees himself in all the living being. In other words, he sees the light effulgence in all as he feels it in himself.

Sachao upjai, sach(i) samavai,

Sachey suchey ek maya.

Jhuthey aveh, thavar na paveh,

dujai avagaon(u) bhaia.

avagaon(u) mitai gur sabadi,

apey parkhai bakhs(i) laia.

Eka beydan dujai biapi,

Nam(u) rasain(i) visaria.

So bujhai jis(u) ap(i) bujhaey,

gur kai sabad(i) su mukat(u) bhaia.

Nanak tarey taranhara,

Haumai duja perharia.25.

Meaning of Difficult Words : Sachao – from the eternal God; Suchey – pious persons; Ek maya – of one/similar form; Avagaon(u) – cycle of birth and death; Beydan – pain, trouble; Dujai – other than God ; Biapi – is troubling; rasain(u) – home of all gists/extracts; Parharia – removed.

Meaning : Gurmukh (i) is born of the True Lord and he merges in the True Lord. God and Gurmukh(i) become one in form. Those engrossed in perishable maya come to the world but they remain bereft of the stability and peace of mind. Therefore due to their love for others, that is maya, they remain entrapped in the cycle of birth and death.

This cycle is birth and death ends with the Shabad of Sat(i) guru Ji. One who is attached with Shabad of Guru is recognised by God Himself and He showers His grace upon him. Those who forsake and forget Lords name due to their involvement in other pleasures of the world are troubled by the pain of haumain. Such a person understands it and God gives him this understanding. He is liberated from the shackles of haumain due to his union with Guru’s Sabad. Hey Nanak ! he who gives up haumain and love for other forces, the great helper Lord takes him across the unswimable ocean.

Manmukh(i) bhulai jam ki kan(i).

Par ghar(u) johai haney han(i).

Manmukh(i) bharm(i) bhavai beban(i).

Vemarg(i) musai mantr(i) masan(i).

Sabad(u) na chinai, lavai kuban(i).

Nanak sach(i) ratey such(u) jan(i).26.

Meaning of Difficult Words : Kan(i) dependence; Johai – looks at; Haney han(i) – loss and more loss; Bharm(i) – in misconception; Beban(i) – in the jungle; Vemarg(i) – on wrong track; Musa – is tricked/deceived; Mantr(i) – who recites incants Masan(i) – in the cremation ground; Lavai – mumbles; Kuban(i) – bad words.

Meaning : He who goes by the command of his mind strays away from the right path of life and becomes dependent on the angel of death. He looks towards others home and in the processsuffers loss and more loss in this ill deed.

One who is in doubt and a follower of his mind wanders in a jungle. Having gone astray, he is tricked as a person who recites incants in cremation grounds.

The follower of his own mind does not recognise the goodness of Guru’s Shabad and speaks ill and evil words.

Hey Nanak ! one who is dyed in the colour of true Lord has always received comfort and peace.

Gurmukh(i) sachey ka bhao pavai.

Gurmukh(i) bani agharh(u) gharhavai.

Gurmukh(i) nirmal Her(i) gun gavai.

Gurmukh(i) pavitr(u) param pad(u) pavai.

Gurmukh(i) rom(i) rom(i) Her(i) dhiavai.

Nanak Gurmukh(i) sach(i) smavai.27.

Meaning of Difficult Words : Agharh – who is not well formed; Param pad(u) – supreme place; Rom(i) rom(i) – through every hair of the body, from heart and body; Sach(i) – in the true Lord.

Meaning : One who follows the command of Guru , lodges the reverential fear of the Lord in his heart. He forms and chisels his deformed mind by the bani of Guru. He sings the adulations of the blemishless and pious Lord. Thus he achieves a higher spiritual state.

Guru conscious person remembers Lord through every hair of his body – that is with his heart and body. Hey Nanak ! A Gurmukh(i) remains engrossed in the eternal Lord all the time.

Gurmukh(i) parchai beyd bichari.

Gurmukh(i) parchai tariai tari.

Gurmukh(i) parchai su Sabad(i) giani.

Gurmikh(i) parchai antar bidh(i) jani.

Gurmukh(i) paiai alakh apar(u).

Nanak Gurmukh(i) mukat(i) duar(u).28.

Meaning of Difficult Words : Parchai – association, love, deep acquantence; Giani – knowledge, who has fair awareness of the Lord ; Alakh – who has no special signs, symbols or identification.

Meaning : One who holds deep faith in Sat(i) guru and establishes a good rapport becomes wise as if he is the knower of Vedas. He does not need the knowledge of Vedas anymore. By intimate relationship with Gur Shabad, the worldly ocean is crossed. Gur Sabad helps in creating love and deep acquaintene with God and one gets to know who resides innately.

Guru helps in realising the invisible and infinite Lord. Hey Nanak ! it is Guru who blesses one with the path of liberation from Haumai(n).

Gurmukh(i) akath(u) kathai bichar(i).

Gurmukh(i) nib-hai saparvar(i).

Gurmukh(i) japiai antar(i) piar(i).

Gurmukh(i)paiai sabad(i) achar(i).

Sabad(i) bheyd(i) janai jana-ee.

Nanak haumai jal(i) sma-ee.29.

Meaning of Difficult Words : Akath(u) – indescribable; Bichar(i) – through exchange of views; Nib-hai – succeeds, Saparvar(i) – along with the family, Piar(i) – with love; AcharI(i) – by good character, Bheyd(i) – piercing, by penetrating ; Jana-ee – tells the others; Jal(i) – by burning.

Meaning : The one who treads the path enunciated by Guru and adopts views that the Guru has expressed to him, he sings the adulations and glory of the Lord. The glory and praises sung cannot even describe the magnificence of the Lord. His greatness is beyond description. Thus such a Gurmukh (Guru Conscious) person succeeds in the game of living life as householder.

One can meditate on Lord’s name lovingly by coming face to face with Guru. Gur Sabad helps one raise the level of his character and then only Godis realised.

One who follows the teachings of Guru, strings his mind with the Shabad of Guru that enables him realise God. He then helps others realise Him too. Hey Nanak ! A Gurmukh burns his haumani(n) and remains engrossed in the memory of Lord.

Gurmukh(i) dharti sachai saji.

Tis meh opat(i) khapat(i) su baji.

Gur kai sabad(i) rapai rang(u) laey.

Sach(i) ratao pat(i) sio(n) ghar(i) jaey.

Sach sabad bin(u) pat(i) nahi pavai.

Nanak bin(u) navai kio(n) sach(i) smavai.30.

Meaning of Difficult words : Opat(i) – creation; Khapt(i) – destruction; Baji – play ; Rapai – is dyed in the hue ; Ratao – one who is dyed; Pat(i) – respect; Rang – love.

Meaning : The follower of Guru’s teachings understand that the Universe is the creation of Almighty Supreme Power and not of any god like Brahma and so on. The creation and development of this Earth is a play of the Almighty. When a person gets dyed in the love of Lord by following the Sabad of Guru, he reaches his heavenly abode with respect and honour. He merges with the Lord and becomes one with Him. Without the True Sabad, no one can earn any respect. Hey Nanak ! how can a person become one with Lord without earning the wealth of His Nam?

Gurmukh(i) ast sidhi sabh(i) budhi.

Gurmukh(i) bhavjal(u) tarai sach sudhi.

Gurmukh(i) sar apsar bidh(i) janai.

Gurmukh(i) parvirt(i) narvirt(i) pachhanai.

Gurmukh(i) tarey par(i) utarey.

Nanak gurmukh(i) Sabad(i) nistarey.31.

Meaning of Difficult Words : Ast sidhi – eight miraculous powers; Sudhi – supreme wisdom; Apsar – bad times; Sar – good times ; Parvirt(i) – to possess, Narvirt(i) – give up.

Meaning : Following the teachings of Guru bestows one with eight miraculous powers and supreme wisdom. By coming face to face with Guru, one can become capable of swimming across the worldly ocean and the supreme wisdom of God comes to a person. Such a person gets to know the good and bad conditions and time in advance. He then knows what to give up and what to accept. Gurmukh also take others across the worldly ocean. Hey Nanak ! one who treads the path taught by guru takes others across with the helpof Guru’s Sabad.

Namey ratey haumain jaey.

Nam(i) ratey sach(i) rahey smaey.

Nam(i) ratey jog jugat(i) bichar(u).

Nam(i) ratey paveh mokh duar(u).

Nam(i) ratey tribhavan sojhi hoey.

Nanak nam(i) ratey sada such(u) hoey.32.

Meaning of Difficult Words : Namey – in the nam; Ratey – dyed in hue’ Ratey – dyed; Mokh – liberation, freedom from haumai; Tribhavan – of the three regions; Sada such(u) – lasting peace.

Meaning : One who is dyed in the hue of Lords name ends his ego. Those who are dyed in Lords name remain engrossed in Him. Those who are dyed in the name of the Lord obtain the right way of yog and ideology. These are the people who find a way to free themselves from their ego. They realise the secrets of the three worlds. They see the Lord everywhere. Hey Nanak ! one who is dyed in the love of Lord receives everlasting peace.

Nam(i) ratey sidh ghost(i) hoey.

Nam(i) ratey sada tap(u) hoey.

Nam(i) ratey sach(u) karni sar(u).

Nam(i) ratey gun gian bichar(u).

Bin(u) navai, bolai sabh(u) vekar(u).

Nanak, nam(i) ratey tin kao jaikar(u).33.

Meaning of Difficult Words : Sidh – complete God ; Gosht(i) – union ; Sidh Gosht(i) – union with God; Sar(u) – leading; Vekar(u) – meaningless; Tap(u) –(1) putting body under discomforts to control mind (2) virtuous deeds; Gian – acquaintance.

Meaning : One can unite with Lord by getting totally immersed in His name. to remain dyed in the name of the Lord is the eternal virtuous deed. To be attached to His name is the most praiseworthy and leading work. By remaining attached in the name of the Lord, one gets aware of Lords characteristics and develop a close relationship with Him.

Without Lords name, whatever a person speaks is meaningless. Hey Nanak ! those who are dyed in the name of the Lord. I salute them.

Purey gur ten am(u) paia jaey.

Jog jugat(i) sach(i) rahai smaey.

Barah mah(i) jogi bharmaey,

Sanyasi chhe chart(i).

Gur kai sabad(i) jo mar(i) jeevai,

so paey mokh duar(u).

Bin(u) sabadai sabh(i) dujai lagey,

Dekhauh ridai bichar(i).

Nanak vadey se vadbhagi,

Jinni sach(u) rakhia urdhar(i).34.

Meaning of Difficult Words : Sach (i) – in the eternal Lord; Barah – twelve sects of yogis ; chhe char(i) – (6+4), ten sects of the sanyasis; Tirath, Ashram, Ban, Araney, Giri, Prabat, Sagar, Sarsvat, Bharti, Puri; Urdhar(i) – keeping in the mind.

Meaning : Lords name is obtained from the complete Guru. To remain engrossed in True Lord is the real method of yog. But having divided themselves into twelve sects, they are forgetting their main aim. The sanyasis are divided in ten sects and follow their own code and means of realising god. One who takes the refuge of Shabad, lives a life free of maya and its influences and finds a way of liberation from Haumain.

Deliberate in your mind. People are engrossed in all other activities than uniting with the name of the Lord. Hey Nanak, those people are great and highly fortunate who have the True Lord lodged intheir heart.

Gurmukh(i) rattan(i) lahai liv laey.

Gurmukh(i) parkhai rattan(u) subhaey.

Gurmukh(i) sachi kar kamaey.

Gurmukh(i) sachey man(u) patiaey.

Gurmukh(i) alakh(i) lakhaey tis(u) bhavai.

Nanak gurmukh(i) chot na khavai.35.

Meaning of Difficult Words : Gurmukh(i) – one who is face to face with Guru, Guru conscious ; Ratan – Nam – the invaluable commodity. Sabhaey – nature, tendency, with mind of his own, Patiaey – satisfies, make it come around. Alakh(u) – whose no definite trait can be seen; Lakhaey – creates awareness; Chot-blow.

Meaning : One who treads the path of Guru, attaches his mind with the Lord and finds the invaluable gain like Nam. By his such a devotion, he learns the greatness of Nam Ratan. This is the true deeds that a Gurmukh performs and he makes his ind get used to and come around to the True Lord. When such a person is liked by Lord, then this Guru conscious person makes many others aware of the indescribable Lord. Hey Nanak ! one who treads the path as enunciated by Guru, does not bear the blows of vices.

Gurmukh(i) nam(u) dan(u) isnan(u).

Gurmukh(i) lagai sahai(i) dhian(u).

Gurmukh(i) pavai dargah man(u).

Gurmukh(i) bhao bhanjan(u) pardhan(u).

Gurmukh(i) karni kar karaey.

Nanak gurmukh(i) mey(i) milaey.36.

Meaning of Difficult words : Gurmukh(i) nam – Nam Simran of a person who obeys Guru’s command; Bhao bhanjan(u) – Lord who removes and destroys all fears; Pardhan – leaders, master of all; Karni kar-task fit to be done.

Meaning : One who treads the path showsn by Guru, his Nam Simran, charity and Ishnan (bathing at holy places) is acceptable. One achieves concentration of mind by coming face to face with Guru earns respect in the court of the Lord. He meets the Lord who is destroyer of all fears and who is master of all.

A Gurmukh person motivates others to do such tasks which are worthy of doing as taught and preached by Guru. Hey Nanak ! he then puts them on the path of meeting with God.

Gurmukh(i) sastr simrat beyd.

Gurmukh(i) pavai ghat(i) ghat(i) bheyd.

Gurmukh(i) vair virodh gavavai.

Gurmukh(i) sagli ganat mitavai.

Gurmukh(i) ram nam rung(i) rata.

Nanak Gurmukh(i) khasam(u) pachhata.37.

Meaning of Difficult Words : Bheyd – anything confidential ; Ganat – account.

Meaning : He who follows the teachings of Guru is deemed to have acquired knowledge of Shastra, Simrits and Vedas. In other words, living life in the teachings of Guru is like acquiring knowledge of these holy books. He thus realises the omnipresence of Lord and comes to know the secret of His presence in everyone. Thus a Gurmukh forgets the feeling of enemity and discords with everyone. In fact he obliterates all accounts which exhibit his discords with anyone. The thought that someone had been unjust or harsh on him never enters his mind.

One who faces Guru remains dyed in the love of the Lord. Hey Nanak ! he who is Guru conscious is deemed to have recognised the Lord.

Bin(u) gur bharmai avai jaey.

Bin(u) gur ghal na pav-ee thaey.

Bin(u) gur manua at(i) dolaey.

Bin(u) gur bisiar(u) dasai mar(i) vat.

Nanak gur bin(u) ghatey ghat.38.

Meaning of Difficult Words : Bharmai – wanders; Thaey na pav-ee – is not accepted; Manua – pranking mind; Dolaey – remains in doubts; Bikh(u) poison ; Tripat(i) – contentment; Bisiar(u) – snake (love of the world).

Meaning : Without coming in the refuge of Sat(i) gur, a person keeps wandering in the love of maya. He dies and is reborn again. Without the refuge of Guru, no effort is accepted. Without the refuge of Guru, no effort is accepted. Without Sat(i) guru this pranking mind remains in many doubts. It never get’s satiated eating poison like worldly pleasures. Without adopting the path enunciated by Guru, the snake like attachment of the world keeps biting causing spiritual death much before the end of life or even half way through. Hey Nanak ! without surrendering and acquiring support of sat(i) guru, a man has much to lose.

Jis(u) gur(u) milai tis(u) par(i) utarai.

Avgan meytai gun(i) nistarai.

Mukat(i) maha such gur sabad(u) bichar(i).

Gurmukh(i) kadey na avai har(i).

Tan(u) hatarhi, ih(u) man(u) vanjara.

Nanak, sahaj sach(u) vapara.39.

Meaning of Difficult Words : Gun(i) – through merits; Har(i) – defeat; Hatarhi – good looking shop.

Meaning : One who meets with Sat(i) guru Ji is taken across the worldly ocean by him. Guru erases all his demerits. He grants him virtues and saves him from vices. One who is always face to face with Guru never loses the game of life. By contemplating on the Shabad of Sat(i) guru Ji, he is freed from the shackles of maya and this is the supreme comfort that he receives. Hey Nanak ! Gursikh makes his body into a beautiful shop and hi smind-the trader. By staying in a state of equipoise, he trades in the Nam commodity of the Lord.

Gurmukh(i) bandhio seytu bidhatai.

Lanka looti daint santapai.

Ram chand(i) Mario ah(i) Ravan(u).

Bheyd Babhikhan gurmukh(i) parachain(u).

Gurmukh(i) sair(i) pahan tarey.

Gurmukh(i) kot(i) tetis udharey.40.

Meaning of Difficult words : Seytu – bridge; Bidhatai – the creator ; Dai(n)t – demon; Santapai – troubles; Ram Chand(i) – Sri Ram Chand; Ah(i) – snake (mind); Parchain(u) – sermon; Sair(i) – on the sea; Pahan – stone; Babhikhan – brother of Ravan who disclosed all secrets of Ravan to Ram.

Meaning : (As Sri Ram Chander had constructed a bridge on the sea in order to bring back his wife Sita). Ram Chander Ji ransacked Lanka and killed the demons. (Similalry Guru frees the body under the control of vices and the five demons come under control). As Ram Chander killed Ravan, so would gurmukh destroy the snake like mind. The sermon of Sat(i) guru Ji came so much handy in controlling the mind as the disclosing of secrets of Ravan by Babhikhan (who helped Ram Chander Ji kll Ravan). (As Sri Ram Chander Ji had the stones floating in the sea in order to make a bridge). Sat(i) guru Ji took the stone hearted person across the worldly ocean. Guru helped innumerable people swim across.

Gurmukh(i) chukai avan jan(u).

Gurmukh(i) dargah pavai man(u).

Gurmukh(i) khotey kharey pachhan(u).

Gurmukh(i) lagai sahai(i) dhian(u).

Gurmukh(i) dargah sifat(i) samaey.

Nanak, gurmukh(i) bandh(u) na paey.41.

Meaning of Difficult Words : Bandh(u) - stop, halt.

Meaning : One who follows the command of Guru ends his cycle of birth and death. He is honoured in Lords court. One becomes knowledgeable of right and wrong in the presence of Guru. His mind remains stable. Gurmukh remains in the presence of God through singing His praises. Hey Nanak ! the life of a Gurmukh person is not impeded by the vices.

Gurmukh(i) nam(u) niranjan paey.

Gurmukh(i) haumain sabad jalaey.

Gurmukh(i) sachey ke gun gaey.

Gurmukh(i) sachai rahey samaey.

Gurmukh(i) sach(i) nam(i) pat(i) uttam hoey.

Nanak gurmukh(i) sagal bhavan ki sojhi hoey.42.

Meaning of Difficult Words : Niranjan – free from the effect of maya. Sachai – in the True Lord; Pat(i) – honour.

Meaning : One who follows the path dictated by Guru acquires the Nam of blemishless God, because he has burnt his haumai(n) with the help of Guru’s Sabad. Coming face to face with Guru, he sings the paeans of the True God and he remains engrossed in the eternal God.

By his association with the True name, a gurmukh is able to achieve high honour. Hey Nanak, a gurmukh acquires the knowledge of all the regions of the universe. He learns that God is equally present in all the regions of the universe.

Kavan ul kavan mat(i) veyla.

Tera kavan(u) guru jis ka tu cheyla.

Kavan katha ley rahauh niraley.

Bolai Nanak(u) sunauh tum baley.

Es(u) katha ka deiy bichar(u)

Bhavjal(u) sabad(i) langhavan har(u). 43.

Meaning of Difficult Words : Mul(u) – beginning : Veyla – time ; Katha – description, statement; Kavan katha – with what statement ? Niraley – unsoiled different; Baley – O child ; Sabad(i) – through the Sabad; Langhavanhar(u) – capable of crossing.

Meaning : (Question) : What is the beginning of life? What lesson must one learn in this life? Whose disciple are you? How do you remain unsoiled and indifferent?

Nanak says (Said the Jogis) – Hey child Nanak ! listen ! tell us your views on that. Is Sabad capable of taking a living being across the worldly ocean?

Pavan arambh(u) Sat(i) gur mat(i) veyla.

Sabad(u) guru surt(i) dhun(i) cheyla.

Akath katha ley rahao nirala.

Nanak jug(i) jug(i) gur gopala.

Ek(u) Sabad(u) jit(u) katha vichari.

Gurmukh(i) haumain again(i) nivari.44.

Meaning of Difficult Words : Pavan – life, force, Surat(i) dhun(i) – rhythm of the mind, stability of mind; akath – indescribable Lord; rahau(n) – I live; Jug(i) jug(i) – in every era; Gopal – sustainer of the world ; Ek(u) sabad(u) – only the Sabad; Jit(u) – through whom; Niwari – removed.

Meaning (Answer) : Life force is the beginning of existence. This time of human life is the time of taking teachings from Sat(i) guru Ji. Shabad is my Guru and the stability of my mind is the disciple of the Guru. I remain free of the effects of maya by singing the wonderful traits and praises of the indescribable Lord. Hey Nanak ! Lord the sustainer of this Earth is present in all the eras.

The characteristics of God can be contemplated through the Sabad of Guru. Through this Shabad a Guru conscious person removes the fire of humain and selfishness from his life.

Main ke dant kio(n) khaiai sar(u).

Jit(u) garb(u) jaey, su kavan(u) ahar(u).

Hivai ka ghar(u), mandar(u) agn(i) pirahan(u).

Kavan gufa jit(u) rahai avahn(u).

It ut kis kao jan(i) smavai.

Kavan dhian man(u) maneh smavai.45.

Meaning of Difficult Words : Main – wax; Sar(u) – iron; Jit(u) – through whom; Garb(u) – pride; Ahar(u) – meal; Hiv – snow; Pirahan – garb; Jit(u) gufa – the cave in which; Avahn(u) – stable; It ut – every where; Maneh – in the mind; Dhian(u) – a thought or a point where mind can be focussed.

Meaning : (Question) : How can iron be eaten with teeth of wax? What food can end the pride of the mind? If there is a house of snow and it is covered with a shroud of fire, where should it be kept so that it remains intact?

Whom should this mind know to remain engrossed in here, there and every where? What is that stable thought that can keep the mind tied within and it does not roam about or wander outside.

Hau(n) hau(n) mai(n) mai(n) vichauh(n) khovai.

Duja meytai, eko hovai.

Jag(u) kar-rha manmukh(u) gavar(u).

Sabad(u) kamaiai khaiai sar(u).

Antar(i) bahar(i) eko janai.

Nanak, agan(i) marai, Sat(i) gur kai bhanai.46.

Meaning of Difficult Words : Duja – other love, your and mine feelings, differences; Agan(i) – fire of desires; Hau(n) hau(n) mai(n) mai(n) – always thinking about self, selfish.

Meaning : (Answer) : One who stays facing Guru sheds the attitude of my, mine, me etc. He is no more selfish. He develops loving relationship with every one. But a foolish man follows his mind. For him, the world is difficult (the life is full of troubles, distresses etc). This iron like tribulations of the world can only be eaten when we work deligently on the Shabad of Guru. That is to say that we abide by the teachings of the Guru. This is how one can eat iron with the teeth of wax. Hey Nanak ! he who accepts the presence of One Lord everywhere, is able to extinguish the fire of desires from his heart by living in the will of God and following the teachings of Guru.

Sach bhai rata garb(u) nivarai.

Ekao jata sabad(u) vicharai.

Sabad(u) vasai sach(u) antar(i) hia.

Tan(u) man(u) sital(u) rang(i) rangia.

Kam(u) krodh(u) bikh(u) agan(i) nivarey.

Nanak, nadir nadr(i) piarey.47.

Meaning of Difficult Words : Sach bhai – fear of the true Lord; Garb(u) – pride; Antar(i) hia – in the heart; Rang(i) – in the love of, in the hue of ; Nadri – graceful sight of God.

Meaning : In the fear of True Lord who is eternal, a man destroys all his arrogance and pride. He contemplates on the Shabad of Sat(i) gur Ji all the time and by such exercise, recognises Lord’s presence everywhere.

A person who has Lord’s name residing in his heart, God Himself resides there in. In the love of the Lord, his mind and body becomes peaceful and free of agitation. He becomes cool. He destroys the fire like poisonous qualities of lust, anger and desires. From his mind. Hey Nanak ! Such person lives in the graceful sight of the clement Lord.

Kavan much(i) chand(u) hivai ghar(u) chhaia.

Kavan mukh(i) suraj tapai tapaia.

Kavan mukh(i) kal(u) johat nit rahai.

Kavan budh(i) gurmukh(i) pat(i) rahai.

Kavan jodh(u), jo kal(u) sangharai.

Bolai bani Nanak(u) bicharai.48.

Meaning of Difficult Words : Kavan mukh(i) – from which door? By what means? How? Hivai ghar(u) – Snow, house of coolness; Chhaia – maintains influence; Suraj(u) – light of knowledge ; Johat – sees; Jodh(u) – warrior ; Sangharai – kills; Bani bicharai – in connection with the discussion.

Meaning : Nanak says – Yogis asked in connection with the discussion – How can the Moon, the epitome of coolness stay in the mind. (How can the mind remain in a state of peace and tranquillity)? How can the sun of knowledge keep blazing in the mind? (How can the light of knowledge remain effulgent in the mind). How can the fear of death be overcome? What keeps the respect of a Gurmukh going? How does a Gurmukh maintains his respect? Who is the warrior who can destroy the fear of death?

Sabad(u) bhakht sas(i) jot(i) apara.

Sas(i) ghar(i) sur(u) vasai mitai andhiara.

Such(u) dukh(u) sum kar(i) nam(u) adhara.

Apey par(i) utaranhara

Gur parchai man(u) sach(i) smaey.

Pranvat(i) Nanak(u) kal(u) na khaey.49.

Meaning of Difficult words : Bhakhat – by uttering ; Sas(i) – moon (peace), Sur(u) – Sun (gian, knowledge); Sum- equal; Adhar – base; support; Gur parchai – by making deep relationship with Sat(i) gur; Sach(i) – True Lord; Pranvat(i) – prays.

Meaning : (Answer) : By uttering the Shabad of Sat(i) gur, a peaceful and tranquil light appears in the mind. (peace prevails in the mind). In such a cool and tranquil mind the Sun of knowledge dawns and darkness of ignorance is removed.

By the blessing of Shabad of the Guru when a Guru conscious person (gurmukh) accepts distress and comfort with equal measures and make Nam as the refuge and support of life (remembers Godin times of happiness and distress equally), then the emancipating god takes him across the worldly ocean.

Nanak prays that by developing deep relationship with Sat(i) guru Ji, a gurmukh stays engrossed in the Lord. The fear of death does not bother him any more.

Nam tat(u) sabh ji sir(i) japai.

Bin navai dukh(u) kal santapai.

Tato tat milai man(u) manai.

Duja jaey ikat(u) ghar(i) anai.

Bolai pavna, gagan(u) garjai.

Nanak nihchal(u) Milan(u) sahajai.50.

Meaning of Difficult Words : Nam tat(u) – the truth of the Nam of Lord ; Sabh hi sir(i) japai – Is supreme over all japs (meditation) ; Santapai – troubles; tato tat(u) – pure, quint essence, the truth of Lord’s name; Ikat(u) ghar(i) – in one house, in the house of unity; Bolai pavana – a wave of divine life commences; gagan – sky, the tenth opening of the body, state of union with God : Garjai – becomes powerful; Milan(u) – meeting ; sahjai – in spiritual stability.

Meaning : To understand the truth of Lords name is the supreme form of meditation. Unless the Nam does not reside in the heart, a man is troubled by many form of distresses. He is troubled by the fear of death. When the truth of the pure Nam dwells in the heart (i.e. when it is realised that Lords name alone is eternal), a man’s heart is anamoured by that truth. The attitude of mine and your disappears. A man ten rests in the house of unity with Him and a wave of divine life starts flowing. The circumstances of union with God becomes powerful. Hey Nanak ! staying thus in equipoise, the union of a living being with God is confirmed.

Antar(i) sunnang bahar(i) sunnang.

Tribhavan sunn msunnang.

Chauthey sunnai jo nar(u) janai,

ta kao pap(u) na punnang.

Ghat(i) ghat(i) sunn ka janai bheyo.

Ad(i) purakh Niranjan deyo.

Jo jan(u) nam Niranjan rata.

Nanak soi purakh(u) bidhata.51.

Meaning of Difficult Words : Sunn – God free from the effects of maya, Nirgun form of god; Sunn masunn – absolute free from maya, totally free form of God; chauthey Sunnai – God beyond and above Nirgun state; Ghat(i) ghat(i) sunn ka- absolute God present in every heart yet is free and unsoiled. Bheyo – secret; Bidhata – creator.

Meaning : The Lord free from the thoughts/waves of maya is present in all visible and invisible things of the three effects of maya. A person too is not affected y sins and pious deeds since his state of spiritual development is in the fourth realm-i.e. beyond maya as is that of God. He neither is attracted towards evil no rlongs for the luxuries of heaven. His desire is to merge and be one with Him.

He who learns the secret of the Lords presence in every heart, (God is present in every heart and is yet not soiled by maya), becomes like Nirgun god (free from maya).

Hey Nanak ! one who is madly in love with the nam of Nirgun Lord, become,s the form of Him through Simran and love.

Sunno sunn(u) kahai sabh(u) koi.

Anhat sunn(u) kaha(n) te hoi.

Anhat sunn(i) raley se kaisey.

Jis te upjey tis hi jaisey.

Oey janam(i) na mareh na aveh jahey.

Nanak gurmukh(i) man(u) samjhahey.52.

Meaning of Difficult Words : Sunno sunn(u) – absolute inactive state where no maya influenced thoughts occur; Anhat – ever existing; kaha(n) te-how? From where? ; Oey – those people.

Meaning : Everyone talks about state of absolute inactivity but only rare person would know how such a perpetual state can be acquired. This state can only be known when one lives life in absolute inactivity.

If someone asks how do the people in absolute inactivity look like, the answer is that such people become like God from where they are born or come to this world. Hey Nanak ! those who follow the teachings of Guru and put their mind on wise tracks, become free from the cycle of birth and death.

Nao(n) sar subhar dasvai(n) purey.

Tah anhat sunn vajaveh turey.

Sachai rachey dekh(i) hajurey.

Ghat(i) ghat(i) sach(u) rahia bharpurey.

Gupti bani pargat(u) hoey.

Nanak parkh(i) laey sach(u) soey.53.

Meaning of Difficult Words : Nao(n) sar – the nine coffers of the body; Subhar – filled to the brim; Nao(n) sar subhar – nine coffers of the body which were filled to the brim and their overflow has ceased; Tah – in that state; Dasvai(n) – in the tenth; Anhat sunn turey – music of the inactive state; Hazurey – present, close by ; gupti bani – latent state of thinking; Soey – that person.

Meaning : When the nine coffers of the body are filled by the nectar like nam, the mind stops running after material things. Their flow starts in the tenth opening (Dasvan duar). Gurmukh then hear the music of state ofinactivity. (It means the state of inactivity becomes so strong in them that it does not entertain any other thoughts). In this state, Gurmukh sees the Lord within and around them and they remain glued to Him. They then see the True Lord present in all and sundry. Those who experience the latent divine flow of conscious life in them, (who sees the Lord with him and around him), such people realise the value of the name of the True Lord.

Sahaj bhaey miliai, such(u) hovai.

Gurmukh(i) jagai, ni(n) d na sovai.

Sunn Sabad(u) aprampar(i) dharai.

Kahtey mukat(u) sabad(i) nistarai.

Gur ki dikhia se sach(i) ratey.

Nanak, ap(u) gavaey Milan nahi bhratey.54.

Meaning of Difficult words : sahaj bhaey – reaching a state of stability; Sunn sabadb – the praising words of the Lord ; Aprampar(i) – in the infinite Lord; Sabad(i) – through Sabad; Dikhia – that lesson by which a disciple surrenders himself to his guru; Bhratey – wandering.

Meaning : If we meet the Lord by remaining stable, we get spiritual comfort. One who treads the path of guru’s command, remains conscious and does not fall in the sleep of maya. The praising words of Lord keeps him attached with the infinite God. By repeated recitation of these words, a Guru conscious person becomes free from the malady of human(n) and help others too with these paeans.

Hey Nanak ! those who have accepted the teachings of Guru, are dyed in the love of the true God. They shed their self-will and join with the Lord. Their wandering ends.

Kabudh(I) chavavai so kit(u) thaey.

Kio(n) tat(u) na bhjhai chotan khaey.

Jam dar(i) badhey koey na rakhai.

Bin(u) sabdai nahi(n) pat(i) sakhai.

Kio(n) kar bujhai pavai par(u).

Nanak, manmukh(i) na bhjhai gavar(u).55.

Meaning of Difficult Words : Chavavai – remove,s ends; so – this argument, conversation, talk; Kit(u) thaey –at what place? ; Dar(i) – on the door; Pat(i) sakh – honour and trust; Par(u) – the other end.

Meaning : (Question) where can a man shed and be freed of his ill/bad wisdom? Why does he not understand the reality but keep falling in distress? Tied on the door of death, no one can help him. Without the Shabad of Sat(i) guru, he has no honour or respect anywhere. No one would trust him. He loses respect amongst his people for not adhering to the teachings of the Guru. Caught and engrossed in the pleasures of life, he is always afraid of death. He keeps bearing such injuries and remain in distress. And yet he does notunderstand the reality. Why?

Hey Nanak ! foolish person who goes by his own mind does not understand. How would he understand it and cross the worldly ocean?

Kubudh(i) mitai gur sabad(u) bichar(i).

Sat(i) gur (u) bheytai mokh duar.

Tat(u) na chinai manmukh(u) jal(i) jaey.

Durmat(i) vichhurh(i) chota(n) khaey.

Manai hukam(u) sabhey gun gian.

Nanak dargah pavai man(u).56.

Meaning of Difficult Words : Bheytai – met; Durmat(i) – base intellect; chota(n) – khaey – faces trouble.

Meaning : (Answer) : By contemplating on the word of Sat(i) guru Ji, the base wisdom ends. When one meets Guru, one finds a way of getting rid of the ill wisdom. But if one follows the mind, one would not recognise the reality and keeps burning in the fire of vices. Due to his ill wisdom, he is separated from Lord and faces distress.

Hey Nanak ! one who obey guru’s commands, become blessed with true virtues. He learns all that is right. He receives honour and respect in the court of the Lord.

Sach vakhar dhan(u) pallai hoey.

Ap(i) tarai, tarey bhi soey.

Saha(i) ratta bujhai pat(i) hoey.

Ta ki kimat(i) karai na koey.

Jah dekhan(n) tah rahia samaey.

Nanak par(i) parai sach abhey.57.

Meaning of Difficult words : Vakhar – trading commodity; Pallai hoey – If one has obtained; Soey – that man; sach bhaey- in the love of the Lord, in the command of the True one.

Meaning : One who has earned the commodity of true nam, swims across the unswimable ocean and takes others across too. He realises the reality by remaining in a state of stability. He earns respect. No one can evaluate such a person.

Hey Nanak ! by staying in the command of the true Lord, he crosses the worldly ocean. Which ever direction he sees, he experiencesthe presence of God.

Su sabad ka vas(u) kaha(n) kathialey

jit(u) tariai bhavjal(u) sansaro.

Trai sat angul va-ee kahiai,

tis(u) kauh kavan adharo.

Bolai kheylai asthir(u) hovai,

kio(n) kar(i) alakh(u) lakhaey.

Sun(i) suami sach(u) Nanak(u) pranvai

apney man samjhaey.

Gurmukh(i) sabadey sach(i) liv lagai,

kar(i) nadir meyl(i) milaey.

apey dana apey bina, purai bhag(i) smaey.58.

Meaning of Difficult Words : Kathialey – should be said; Trai sat – (3+7) ten; Va-ee – life support (air); trai sat angul vaee – a distance of ten fingers when the air is breathed out; Kavan – what ?; Man(u) samjhaey – how can the mind be made to realise?

Note : In the firs four lines, yogi has asked a question. The answer starts from fifth line.

Sabadey – through the Sabad ; Sach – in the true Lord; Nadri – sight of grace; Dana – one who knows, Lord; Bina – one who can recognise, who sees; Purey bhag(i) – because of the high fortune; Samaey – remains engrossed in.

Meaning : (Question) : Where does the Sabad dwell that helps one swim across the worldly ocean? The distance of exhaled air is ten fingers. What is its authenticity? What is its support? The soul that speaks and performs pranks in this boyd, how can it survive for good? How can it see the Lord who has no sign, form, colour? Says Nanak (the yogis asked) – Hey suami (master) ! how can a person attach his mind to good sense and good thoughts by listening to the words of True Lord?

Answer : One who spends life in the command of guru, his mind gets attached with the True Lord through the Sabad of Guru? By His sight of grace, Lord joins him with Himself. God alone knows what is there in his heart. He recognises all his needs. Thus with his higher fortune, a guru-conscious person remains attached with the Lord.

Su sabad kao nirantar(i) vas(u) alakhang

jah dekha(n) tah so-ee.

Pawan ka vasa sunn nivasa, akal kala dhar so-ee.

Nadr(i) karey sabad(u) ghat meh vasai

Vichau(n)h bharm(u) gvaey.

Tan(u) man(u) vasaey.

Sabad(i) guru bhav sagar(u) tariai, it ut eko janai.

Chihan(u) varn(u) nahi chhaia maya,

Nanak sabad(u) pachhanai.59.

Meaning of Difficult Words : Dekha(n) – I see ; Pavan – words of praise of Lord.

Note : The answer to Trai sat angul vaee is paurhi No. 60. therefore the meaning of ‘pavan’ here is not air or va-ee. Bhai Gurdas Ji writes – Pavan(u) guru gursabad(u) hai, meaning Pavan is Gur Sabad(u).

Akal – who is not divided, complete, Kaladhar – who was the authority; Maun(i) – in the mind ; Bhav – world; Chhaia – effect, shadow.

Meaning : (The Shabad by which the unswimable ocean is crossed) that Shabad has a definite place everywhere. It is present everywhere. That Shabad is the form of indescribable Lord. Which ever direction I see, Shabad is visible to me. Like the Nirgun God (god in inactive state) is present everywhere, similarly the Shabad resides everywhere. Shabad and complete Omnipotent Lord is the same thing. (God and words describing His praises and greatness are the same).

One who is bestowed with His grace, this Shabad resides in his heart. Such a person destroys all wandering of his mind. His mind, body and words become pious. He keeps Lord’s name dwelling in his heart.

One can swim across the worldly ocean by the help of Shabad of Sat(i) guru Ji. Whosoever has succeeded, considers One Lord present here and there. Hey Nanak ! if a man establishes very intimate rapport with this Shabad, he is freed from the influence of maya. He loses his individuality He becomes one with Him. He loses all feelings and attitude of my, mine, yours and his.

Note : In Pauhri-21, yogi has asked a question-Sunn kahan ghar vaso. Paurhi-23 shows answer given by Sat(i) guru Ji-‘Sunn nirantar(i) vas(u) lia. Similarly the question Su sabad ka kahan vas(u) has been asked in Paurhi-59. Its answer is ‘Su sabad kao nirantar(i) vas. It means Sabad and Sunn are always present. According to Guru Nanak Dev Ji, God and the words of His praise are one in form.

Trai sat angul vaee audhu sunn sach(u) aharo.

Gurmukh(i) bolai tat(u) virolai chinai alakh aparo.

Trai gun meytai sabad(u) vasaey,

Ta man(i) chukai ahankaro.

Antar(i) bahar(i) eko janai

ta Her(i) nam(i) lagai piaro.

Sukhmana Irha Pingla bujhai,

ja apey alakh(u) lakhaey.

Nanak tin(n)h(u) to upar(i) sacha,

Sat(i) gur sabad(i) smaey.60.

Meaning of Difficult Words : Audhu – Hey Yogi; Aharo – Support, meal; Bolai – repeats again and again; Virolai – churns; Irha – vein of the left nostril; Pingala – vein of the right nostril; Sukhmana – vein in between Trha and Pingala, Ti(n) h te- of these there; Man(i) – from the mind, Chukai – ends.

Meaning : (Answer) Hey Yogi ! God should be remembered with every breath. Nam eof the Lord is the sustainer of the life force. One who mediates on Lord following the command of Guru, finds the reality or source of the world. He recognises the indescribable and unreachable God. In other words, he develops a very close relationship with Him.

When a person dwells the Shabad of Guru in his heart, he removes the three types of influence of maya from his life. The vice of pride is destroyed from his mind. When he sees the only Lord within and without, he developes more and more love for the name of the Lord.

Hey Nanak ! when the indescribable God grants the knowledge of His self, a Gurmukh then realises the reality of Irha, Pingala and Sukhmana. He comes to know that the eternal Lord is above the practices of Irha, Pingala and Sukhmana.

Man ka jio pavan(u) kathialey,

Pavan(u) kah(n) ras(u) khaee.

Gian ki mudra kavan audhu,

sidh ki kavan kama-ee.

Bin(u) sabadai ras(u) na avai audhu,

Haumain pyas na ja-ee.

Sabad(i) ratey amrit ras(u) paia,

Sachey rahey agha-ee.

Kavan budh(i) jit(u) asthir(u) rahiai,

kit(u) bhojan(i) tirp tasai.

Nanak dukh(n) sukh(u) sam kar(i) japai,

Sat(i) gur te kal(u) na grasai.61.

Meaning of Difficult Words : Jio – life, support ; Pavan(u) – Life support ; Ras(u) – food; Mudra – means; Sidh – yogi who is adept in yog practices; Kavan kama-ee – what is achieved? Aghaey rahey – remains satiated; Kit bhojan(i) – with what meal; Triptasai – remains filled and satiated; Grasai – happens.

Meaning : (Question) Pran are called the life support of the mind. Where do these prans obtain strength? Who is the support of th epran? Hey yogi ! what are the means of acquiring knowledge? What does an adept yogi achieve?

(Answer) : Hey yogi ! the Shabad of Sat(i) guru, is the support of pran. It provides the energy that keeps it going. Without the Shabad of Guru, the thirst of haumain is not satiated. Those who get dyed in the hue of Gur-Shabad, acquire the ever lasting Nam-ras. They remain satiated in the True Lord. They become highly contented.

(Question) : What is that knowledge that keeps the mind stable? What food keeps the mind contented?

(Answer) : Hey Nanak ! the knowledge that one gets from Sat(i) guru Ji helps one accept comfort and distress alike. The nam-food that one receives from Sat(i) guru Ji frees a man from the fear of death.

Rang(i) na rata ras(i) nahi(n) mata.

Bin(u) gur sabadai, jal(i) bal(i) tata.

Bind(u) na rakhia, sabad(u) na bhakhia.

Pavan na sadhia sach(u) na aradhia.

Akath katha ley sum kar(i) rahai.

Tao Nanak atam Ram kao lahai.62.

Meaning of Difficult words : Rang (i) – In love of ; Ras(i) – in the pleasure of ; Mata – involved, engrossed; Tata – peeved, annoyed; Bind(u) – semen; Bind(u) na rakhia – that man could not save his semen; what type of Jati is he? ; Pavan(u) na sadhia – has not controlled the life support forces through pranayam.

Meaning : Without labouring on the Shabad of Sat(i) guru, a man keeps feeling peeved and annoyed in his worldly matters. He is never dyed in the love of the Lord. So he is never drenched in the bliss of Lord’s boons and love.

He who has never uttered Gur Shabad, his life as Jati is of no consequence. He who has not remembered the true Lord, what good is pranayam to him?

Hey Nanak ! if a man sings the praises of the indescribable Lord and spends life in equipoise, treats comforts and distresses alike, he is able to achieve one-ness with the life of the whole Universe-the God.

Gurparsadi rangey rata.

Amrit(u) pia sachey mata.

Gur vichari agan(i) nivari.

Apio pio atam such(u) dhari.

Sach(u) aradhia gurmukh(i) tar(u) tari.

Nanak bujhai ko vichari.63.

Meaning of Difficult Words : Rangey – in love of Lord ; Pia – drank; Apio – nectar; Dhari – found; Vichari – thinkers, contemplators; Tar(u) tari – crossed over.

Meaning : By the grace of Sat(i) guru Ji, one who is dyed in the love of the Lord, drinks the Nam-Amrit. He remains immersed in the memory of the True Lord.

One who becomes considerate through the Gur Sabad, is deemed to have quenched his fire of desires. He has drunk deep the Nam Amrit. He is deemed to have found the spiritual peace and comfort. Hey yogi ! meditate on the name of the Lord, tread the path of Guru and cross the worldly ocean. Hey Nanak ! some rare thoughtful understands this all important matter.

Ih(u) man(u) maigal(u) kaha(n) basialey,

kaha(n) basai ih(u) pavana.

Kaha(n) basai su sabad(u) audhu

ta kao chukai man ka bhavana.

Nadr(i) karey ta Sat(i) gur(u) meyley,

Ta nij ghar(i) vasa ih(u) man(u) paey.

Apai ap(u) khaey ta nirmal(u) hovai,

dhavat(u) varj(i) rahaey.

Kio(n) sas(i) ghar(i) sur(u) smavai.

Gurmukh(i) haumai vichauh khovai,

tao Nanak sahaj(i) smavai.64.

Meaning of Difficult Words: Maigal – intoxicated elephant; Bhavna – wandering; Apai ap(u) – self; Dhavat(u) – runs to vices; Var(i) - stop it; Haumai – ego.

Meaning : (Question) : Where does the intoxicated elephant like mind reside? Where do these pran live? Hey yogi (Nanak), where does that Shabad dwell through which according to your faith, the wandering of the mind stops?

Answer : With the graceful look of Lord, one meets with true guru. Then the mind rests within itself. By following the command of Guru when it is able to destroy all its positive and negative tendencies, it becomes pure. Thus by the help of Guru’s teachings a man is able to arrest the wandering of the mind towards maya.

Question : How would a man recognise the creator Lord? How can he understand his soul? How can the sun rests in the house of Moon?

Answer : He who follows the path enunciated by Guru, ends ego from within his mind. Then Hey Nanak ! he rests in a state of equipoise.

Ih(u) man(u) nihchal(u) hirdai vasialey,

gurmukh(i) mul(u) pachhan(i) rahai.

Nabh(i) pavan(u) ghar(i) asan(i) baisai,

gurmukh(i) khojat tat(u) lahai.

Su Sabad(u) nirantar(i) nij ghar(i) achhai,

Tribhavan jot(i) su sabad(i) lahai.

Khavai dukh bhukh sachey ki,

Sachey hi triptas(i) rahai.

Anhad bani gurmukh(i) jani,

Birlo ko arthavai.

Nanak(u) akhai sach(u) subhakhai,

Sach(i) rapai rang(u) kabhu(n) na javai.65.

Meaning of Difficult Words : Nihchal – free from wanderings; Asan(i) – on the seat; Baisai – sits; Nij ghar(i) – in his real huse; Achal – is; Arthavai – comes to know the reality, Rapai – gets dyed in the colour.

Meaning : Following the command of Guru, when a man recognises the source of the Universe, establishes rapport with Him, then this mind rests in peace and stability. The breaths sits on the seat present in the house (Nabhi). It means breaths start from Nabhi. With the help of Guru, a man searches for the reality. The Shabad that help swim the unswimable ocean then rests in its original place, the inactive Lord. With the help of the Shabad he searches the light effulgent in the three regions of the Universe. As his desire to meet the true Lord becomes powerful, he is able to end all his tribulations and distresses. He remains satiated in the True God.

This uniform divine life giving force is known to a rare gurmukh. Some rare person has understood this secret. Nanak says, he who has understood, remembers the True Lord. He remains dyed in the love of the True God and this colour never fades from his life.

Ja ih(u) hirda deh na hoti

tao man kaithai rahta.

Nabh(i) kamal asthambh(u) na hoto,

ta pavan kavan ghar(i) sahata.

Rup(u) na hoto rekh na kai,

ta sabad kaha(n) liv la-ee.

Rakat(u) bind(u) ki marhi na hoti,

mit(i) kimat(i) nahi pa-ee.

Varn(u) bheykh(u) asrup(u) na japi

kio(n) kar(i) japas(i) sacha.

Nanak nam(i) ratey bairagi, ib tab sacho sacha.66.

Meaning of Difficult Words : Man(u) – conscious power; Kaithai – which place? Asthambh(u) – support; Sahta – used to take support; Rakat(u) blood ; Bind(u) – semen; Marhi – body; Mit(i) – estimate; Asrup – form; Ib –now when the body is present; Tab – when the body never existed.

Meaning : (Question) : When there was no heart (life) and no body then where was the conscious power (man) staying? When there was no support of the navel region, then where were the breaths resting? When there was no form, then where was the Shabad focused on? When this body made from the blood of the mother and semen of the father was not there, then how was the mind getting engrossed/focused on the invaluable God? The God whose form, structure or colour is not visible, then how can that eternal Lord be realised.

(Answer) : Hey Nanak ! a renunciator dyed in the hue of the Nam of the Lord sees the presence of the almighty in everything.

Hirda deh na hoti audhu,

tao man(u) sunn(u) rahai bairagi.

Nabh(i) kamal(u) asthambh(u) na hoto,

ta nij ghar(i) bastao pavan(u) anragi.

Rup(u) na rekhia jat(i) na hoti,

tao akulin rahtao sabad(u) su sar(u).

Gaon(u) gagan(u) asrup(u) su eko,

Eko sabad(u) vidani.

Sach bina sucha ko nahi,

Nanak akath kahani.67.

Meaning of Difficult Words : Anragi – in loving state, like a lover ; Jat(i) – creation, existence; Akulin – in the Lord, without caste orlineage; Gaon(u) – existence of the world; gagan(u) – sky; vidani – strange, amazing.

Meaning : (Answer) : Hey Yogi ! when there was no life and no form; the detached mind was resting in the Lord. When there was no support at the Nabhi Chakar, the pran (life force) dwelt in the Lord as His beloved. When the Universe had no form or sketch, the supreme Shabad resided in the casteless, dynasty-less or lineage less Lord. When the world was non existent, there was no sky, then the formless light effulgent of the three regions was all by Himself. There was the oly amazing Lord in Sabad form. He was the colour, form, garb of the world.

Hey Nanak ! No one ca describe his true form. Without meeting the eternal Lord, no person is pious.

Kit(u) kit(u) bidh(i) jag(u) upjai purkha,

Kit(u) kit(u) dukh(i) binas(i) ja-ee.

Haumai(n) vich(i) jag(u) upjai purkha,

nam(i) visariai(n) dukh(u) pa-ee.

Gurmukh(i) hovai su gian(u) tat(u) bicharai,

haumani(n) sabad jalaey.

Tan(u) man(u) nirmal(u) nirmal bani,

Sachai rahai smaey.

Namey nam(i) rahai bairagi,

sach(u) rakhia urdharey.

Nanak bin(u) navai jog(u) kadey na hovai,

Dekhauh ridai bichari.68.

Meaningof Difficult Words : Kit(u) bidh(i) – by what method? ; Dukh(i) – in distress; Haumai(n) – feeling of being a separate entity; Nam(i) visariai(n) – if Lords name is forgotten; Namey nam(i) – in Lord’s name exclusively; Jog(u) – union.

Meaning : (Question) : Hey man ! by what method is the world created? How does it enter into distress and gets destroyed?

(Answer) : Hey man ! the world gets created in haumai(n). When he forgets the name of the Lord, it faces distress and sorrow. A person who lives life in the order of Guru, he deliberates on the quintessence and he burns his humani(n) with the help of Guru’s Shabad. His body, mind and words become pure and pious and he remains engrossed in the ever stable Almighty. Such a person is enamoured by the lotus feet of the Lord and he finds total refuge in His nam. He keeps Him lodged in his mind for ever. Hey Nanak ! without Lords name, union with Him is not possible. This is the answer that you will surely get out of your own experience.

Gurmukh(i) sach(u) sabad(u) bicharai koey.

Gurmukh(i) sach(u) bani pargat(u) hoey.

Gurmukh(i) man bhijai vrla bujhai koey.

Gurmukh(i) nij ghar9i) vasa hoey.

Gurmukh9i) jogi jugat9i) pachhanai.

Gurmukh(i) Nanak eko janai.69.

Meaning : if some one follows the command of Guru, he contemplates on the true Shabad, the True Lord appears in his mind through the bani of Sat(i)guru Ji.

He who follows the orders of Sat(i)guru is real yogi. He recognises the method of achieving union with God. Hey Nanak! one who treads the path of Guru feel; the presence of Lord everywhere.

Bin(u) sat(i)gur seyvey jog(u) na ho-ee.

Bin(u) sat(i)gur bheytey, mukat(i) na ko-ee.

Bin(u) sat(i)gur bheytey, nam(u) paia na jaey.

Bin(u) sat(i)gur bheytey, maha(n) dukh(u) paey.

Bin(u) sat(i)gur bheytey, maha(n) garb(i) gubar(i).

Nanak bin(u)gur, mua janam(u) har(i).70.

Meaning of Difficult Words : Garb(i) – in darkness; Har(i) – defeat.

Meaning : Without remaining in the service of Sat(i)gur, God cannot be realised and met with. Without meeting Guru, one cannot find liberation. Without meeting Guru, one cannot obtain the name of the Lord. Man has to go through many problems and troubles. Without Guru, a man lives life in utter darkness (of ignorance). Hey Nanak! without a true Guru, a person loses the game of life and dies. That is to say, his life goes invain.

Gurmukh(i) man(u) jeeta haumai(n) mar(i).

Gurmukh(i) sach(u) rakhia urdhar(i).

Gurmukh(i) jag(u) jeeta, jamkal(u) mar(i) bidar(i).

Gurmukh(i) dargah na avai har(i).

Gurmukh(i) meyl(i) milaey su(o) janai.

Nanak Gurumukh sabad(i0 pachhanai.71.

Meaning of Difficult Words : Ur – heart; Bidar(i) – by tearing; Meyl(i) – by meeting.

Meaning : One who follows the command of his Guru, is deemed to have destroyed his haumai(n) and conquered his mind. He has lodged the eternal and stable God in his heart. By killing the fear of death, he has conquered the world. He does not enter the court of the Lord as a loser. He is a winner all the way.

God merges a Gurmukh person by creatin a favourable situation. This secret is best known to that Gurmukh. Hey Nanak! one who faces Guru establishes acquaintenec with the Almighty through the Shabad of Guru.

Sabadai ka nibeyrha sun(i) tu(n) audhu,

Bin(u) navai jog(u) na ho-ee.

Namey ratey andin(u) matey

Namai te sukh(u) to-ee.

Namay hi te sabh(u) pargat(u) hovai,

Namey sojhi pa-ee.

Bin(u) navai bheykh kareh bauterey,

Sachai ap(i) khua-ee.

Sat(i)gur ten nam(u) paiai audhu,

Jog jugat(i) ta(n) hoee.

Kar(i) bichar(u) man(i) dekhauh Nanak,

Bin(u) navai mukat(i) na hoee.72.

Meaning of Difficult Words : Sabadai ka – of the whole discussion, of the whole sermon; Nibeyrha – decision, conclusion; Matey – engrossed, in a state of trance; Sachai – the True Lord; Khua-ee – put astray; Andin – everyday.

Meaning : Hey yogis listen, this is the quintessence of the whole debate. Without the name of the Lord, one cannot unite with Him. Those who are dyed in the hue of Lord’s name are engrossed in Him. His nam alone can give peace and comfort. Nam alone gives gian and intelligence to know the greatness of Akal Purukh(u).

Leaving His name, those who are involved in other rites, rituals and projection of saintly image, have been put astray by Him.

Hey yogi! Lord’s name is received from Sat(i)guru Ji. Only then can the method of yog succeed. Hey Nanak! deliberate in your mind. No one can be liberated without Lord’s name. Your own experience will show that without His name, one cannot free oneself from the clutches haumai(n).

Teri gat(i) mit(i) tuhai janeh,

kia ko akh(i) vikhanai.

Tu apey gupta apey pargat(u)

apey sabh(i) rang mania.

Sadhik sidh guru bauh cheyley,

khojat phireh phurmanai.

Mangeh(n) nam paey(n) ih bhikhia,

Terey darsan kao kurbanai.

Adinasi Prabh(i) kheyl rachaia,

gurmukh(i) sojhi ho-ee.

Nanak, sabh(i) jug apey vartai

duja avar(u) na ko-ee.73.1.

Meaning of Difficult Words : Gat(i) – conditions, state; Mit(i) – measures; Sadhik – those who are seeking you; Sidh – successful yogis; Phurmanai – in Your command; Prabh(i) – the God Almighty.

Meaning : O Lord! You alone know how magnificent you are and what your look like. What can some one else say about You? You are latent and conspicuous too. You are enjoying all the pleasures Yourself.

The seekers, successful Yogis, Gurus and their disciples are searching You in Your command. They seek Your nam an with this as charity are sacrifice unto Your glimpse.

Through Guru, one understands that imperishable God has created the Universe as His play. Hey Nanak! He Himself is present in all the eras and there is no one like Him.

Note : Figure I after 73 in the last Paurhi denote that the Sidh Gosth(i) is one composition containing 73 Paurhis. It should be treated as one bani of Guru Nanak Patishah Ji.