Siddha Goshth

Unlike traditional poetical compositions of Sri Guru Granth Sahib, Sidhha Goshth is a record of the conversation between Guru Nanak and the Sidhhas, a group of Nanth Yogis which the Guru met on his travels to the Himalayan mountains. 'Goshth' means discussion, Sidhha Goshth is the detailed transcript of the questions posed to Guru Nanak by the Yogis and the Gurus answers. It is a great philosophical discussion in which the Guru answers the Yogis questions about the meaning of life, God and creation.


 

(Note Q and A numbering added for readability)

There is but One God. By the grace of the True Guru, He is obtained.

The men of miracles forming an assembly sat on their seats and said to the Guru, Make thou salutation to this assembly of saints.

Answers the Guru;

My salutation is before Him, who is True, Infinite and extremely Exquisite.

I cut off my head and lay it before Him and surrender my body and soul unto Him.

Nanak by meeting the Saint Guru, the True Lord is obtained and one is spontaneously blessed with glory.

What is the good of wandering about? It is through the True Name, that the man is rendered pure.

Without the True Name, no one is emancipated.

Say the Yogis:

Q1. Who art thou?

Q2. What is thy Name?

Q3. What is thy sect?

Q4. What is thine life-object?

Our prayer is that thou tell us the truth. We are a sacrifice unto the pious persons.

Q5. Where is thy seat?

Q6. Where abidest thou, O boy?

Q7. Whence hast thou come?

Q8. Whither goest thou?

The detached Sidhs say, hear thou, O Nanak.

Q9. What is the way?

Says the Guru:

The Lord is within all the hearts.

A5. In Him is my seat.

A6. In Him is my abode.

A3. I walk in the True Guru's will and this alone is my sect.

A7. I have proceeded from God.

A8. I shall go whither He shall direct me in His will.

A2. My Name is Nanak.

A1. I am ever an obeyer of God's order.

A9. To be seated in the Imperishable Lord's contemplative mood is my way.

A4. The attainment of such a transcendent comprehension is my life object.

Knowing and recognizing myself by Guru's grace, I have merged in the Truest of the true.

The Yogis say:

Q10. This world-ocean is said to be impassable. How can one cross it?

Charpat says: O Nanak, the detached, give thou a true reply after due deliberation.

Nanak answers:

He who says that he himself understands; what answer can I give him?

Truly speak I unto thee, that how can I argue with thee, when thou deemest that thou has reached the yonder shore.

A10. As a lotus flower remains unaffected in water, as also a duck swims against the streams current and becomes not wet, so with fixed intent on the Guru's word and uttering the Name, O Nanak, the dreadful world-ocean is crossed.

He who lives in an aloneness, enshrining the One Lord in his mind, living without desire in the midst of desire and sees and shows to others the Inaccessible and Incomprehensible Lord; of him Nanak is a slave.

Say the Yogis:

O Lord, listen thou to our prayer, we ask thee thy true opinion.

Take it not ill and give a suitable reply.

Q11. How can one arrive at the Great God's door?

Says the Guru:

A11. Through the Name's support, O Nanak, this mercurial mind sits in its true home and enshrines love for the True Lord and then the Creator, of Himself unites One in His union.

Says the Yogis:

Detached from shops and highways, we abide in woods under the trees and plants.

We make fruits and roots as our food. This is the gnosis which the Yogis utter.

We bathe at holiest, obtain the fruit of peace and not even an iota of filth attaches to us.

Says Lorharipa:

Lorharipa, the disciple of Gorakh says, this alone is the way of uniting in the union of the Lord.

Says the Guru:

At home and abroad, lie thou not asleep and let not thy mind covet anothers home.

Without the Name, the mind is comforted and held not and its hunger O Nanak, departs not.

The Guru has shown me the shop and the city within my very home, where I easily deal in the true business.

I sleep little and eat little. This O Nanak, is the quintessence of the idea of Yoga.

Say the Yogis:

Wear thou the religious garb of the sect of Gorakh, the Lord of the Yogis and take up the earrings, begging wallet and the patched coat.

Out of the six schools of philosophy, our is the one sect of Yoga. From amongst its twelve sects, adopt thou the one Ai sect.

In this way the mind is instructed, O man and then the mortal suffers not strokes again.

Says the Guru:

Nanak asserts that by Guru's grace, the Lord is realized and only in the following way the Real Yoga is attained to.

Make thou the incessant enshrining of the Name in thy mind and the renunciation of ego and attachment, thine earrings.

Discard thou thy lust, wrath and self-conceit and by Guru's instruction, thou shalt be blessed with sublime understanding.

See thou the Lord fully pervading everywhere. Make thou this thy patched coat and begging bowl.

Thus, O Nanak, the One Lord shall ferry thee across. True is the Lord, true is His Name and on assaying, true thou shalt find the Guru's word as well.

Make thou turning away from the world thy beggar's wallet and the essence of the five elements thy cap.

Let keeping the body alert be thy grass-matting and the mind's control thy loin-cloth.

Let chastity, contentment and self-discipline be thine disciples or companions.

Becoming God conscious like this, O Nanak the mortal contemplates the Name.

Say the Yogis:

Q12. Who is unmanifest?

Q13. Who is emancipated?

Q14. Who is that who is united from within and without?

Q15. Who is he that comes?

Q16. Who is he who goes?

Q17. Who is He, that is pervading the three worlds?

Says the Guru:

A12. He who permeates all the hearts is Unmanifest.

A13. The Gurmukh is emancipated.

A14. He , the Gurmukh is united with the Name, from within and without.

A15. The egocentric perishes, and comes and goes.

A16. It is the egocentric, who goes.

 

A17. Nanak, the Gurmukh knows that the True Lord is pervading the three worlds.

The Yogis say:

Q18. How is one bound and eaten up by mammon, the she-serpent?

Q19. How does one loose?

Q20. How does one gain?

Q21. How does one become pure?

Q22. How is one's darkness removed?

He who understands this reality; He is our Religious Perceptor.

Says the Guru:

A18. The evil intellect binds one, then is he eaten up by the snake.

A19. An apostate loses.

A20. The pious person gains.

A22. Meeting the True Guru, man's darkness is dispelled.

A21. Nanak, stilling his ego, the mortal becomes pure and merges in the Lord.

If man fixes his soul in the Lord, his minds-wan flies not, nor his body-wall falls.

He then deems the cave of equipoise his Real Home.

Nanak, the True Lord loves the true person.

Says the Yogis:

Q23. What is the reason that forsaking thy home thou hast become a hermit?

Q24. What is the reason that thou hast adopted this dress?

Q25. Of what merchandise art thou the customer?

Q26. How shalt thou ferry across thy sect?

Says the Guru:

A23. In search of the saints I have become a hermit.

A24. For the sake of the Lord's vision, I have adopted this costume.

A25. I am the trader of the true merchandise.

A26. Nanak, though the Guru's grace I shall ferry across my sect.

Says the Yogis:

Q27. By what device, O man hast thou changed thy life's course?

Q28. With what hast thou attached his mind of thine?

Q29. By what device hast thou stilled thy hope and desire?

Q30. With what device hast thou found the Light within thee?

Q31. How can man eat iron without the teeth?

O Nanak give thou thy true opinion.

Answers the Guru:

A27. Being born in the True Guru's home, I have changed my life's course and ended is my wandering.

A28. This mind of mine I have tinged with and attached to the celestial strain.

A29. My desire and hope I have burnt with the Name.

A30. By the Guru's grace, I have found the Light within me.

A31. Effacing the three modes, man can eat iron without the teeth.

Thus O Nanak, the Emancipator, of Himself emancipates the mortal.

Says the Yogis:

Q32. Regarding the beginning what view of thine does thou give?

Q33. In which home the Profound Lord did abide then?

Q34. What are said to be the earrings of gnosis?

Q35. Who is it that abides in all the hearts?

Q36. How can death's stroke be fended off?

Q37. How can one enter into the home of fearlessness?

Q38. How can the adversaries (ego, anger, lust, etc.) be slain?

Says the Guru:

A37. If man knows God, the seat of bliss and contentment and through Guru's word effaces his ego and sin, then he abides in his own home of fearlessness.

A36. If one realizes the Name of Him, who has created the creation, Nanak then becomes his slave.

Say the Yogis:

Q39. Wherefrom has the man come?

Q40. Whither does he go?

Q41. Wherein remains he merged?

He who understands the meaning of this Divine Discourse; Him we call the Guru, who has not even an iota of avarice.

Q42. How can man obtain the Formless Reality?

Q43. How can he enshrine love for God through the Guru?

Q44. He who Himself is the Hearer and Himself the Creator, O Nanak, what sayest thou regarding His explanation?

Says the Guru:

A39. The man originates from the Lord's command.

A40. He goes back to where is His will.

A41. He remains merged in the Lord's will.

A43. By practicing truth and realizing the Lord's dignity and worth, he is blessed with the Lord's love by the Perfect Guru.

A32. As for the beginning, one can only think and talk in terms of wonder.

A33. The Profound Lord, then did dwell with His Ownself.

A34. Desirelessness is deemed to be the earring of Guru's gnosis.

A35. The True Lord, the Life of all, abides within all the hearts.

A42. By means of Gurbani, man easily obtains and merges in the pure Formless Reality.

A38. The Sikh who works for the Guru and serves not another; He finds way to slay his adversaries, O Nanak.

A44. Wondrous is the will of Him, who Himself is the Hearer and Creator. He alone knows His command and truly understands the way of life of the beings.

He, who effaces his self-conceit becomes detached and enshrines the True Lord in his mind, is said to be a Yogi.

From formless, the Lord assumed the Immaculate Form and from attributelessness, He became with attributes.

By pleasing the True Guru, the mortal attains the supreme status and merges in the True Name.

The One Lord, he knows as the only True One and obliterates his ego and duality.

He alone is a Yogi, who understands the Gurus instruction and whose heart-lotus has bloomed.

If one remains dead in life, then understands he everything and within his mind realizes the presence of the Lord, who is merciful to all.

Nanak, he alone obtains honor, who realizes himself amongst all the being.

The true person emerges from truth and merges in truth as well. The pure one becomes one and the same with the True Lord.

The false ones come and find no place to rest. Through duality they continue coming and going.

By Guru's instruction, transmigration comes to an end. The Lord Himself assays and grants pardon.

He, who is afflicted with the malady of anothers love, forgets Name, the home of elixir.

He alone understands, whom the Lord Himself makes understand. By Guru's instruction he is emancipated.

Nanak, the Floater (God) floats the mortal who stills his ego and duality.

The perverse are gone astray and are under the sway of death.

They have an eye on anothers home and suffer great loss.

An apostate is strayed by doubt and wanders in wilderness.

He who recites incantations in the cremation ground, is following the evil path and is plundered.

He reflects not on the Name and utters obscene words.

He alone who is imbued with the True Name knows, what peace is, O Nanak.

The Gurmukh enshrines the True Lord's fear.

The Gurmukh makes sweet his unrefined speech.

The Gurmukh makes sweet his unrefined speech.

The Gurmukh hymns the Lord's Immaculate praise.

The Gurmukh attains the pure supreme status.

The Gurmukh being remembers God through every hair of his.

Nanak, the Gurmukh being merges in the True Lord.

The pious person remains busy in reflecting on the gnosis.

Being satisfied through the Guru one crosses the world-rivulets.

He, who is satisfied through the Guru grace, becomes the discerner of the Guru's word.

Being satisfied by Guru's grace, the mortal comes to know the inner way of life.

By Guru's grace one attains to the Invisible and Infinite Lord.

Nanak, through the Guru's grace, one attains the door of salvation.

The Gurmukh utters the Unutterable Divine comprehension.

Abiding with his family, the Gurmukh practices righteousness.

The Gurmukh contemplates his Lord with hearty love.

The pious person obtains the Name and good conduct.

He who Himself knows the Name's mystery makes others know it.

Burning his ego, he merges in the Lord, O Nanak.

It is for the pious persons, that the True Lord has created the earth.

Therein He has set agoing the play of birth and death.

He who is imbued with the Guru's word, come to enshrine love for the Lord.

He who is imbued with truth goes home with honor.

Without the True Name, one obtains not honor.

Nanak, without the Name, how can the mortal be absorbed in the True Lord?

By Guru's grace, one attains the eight miraculous powers and all wisdom.

By Guru's grace, one obtains true understanding and crosses the terrible world-ocean.

The Gurmukh knows the way of truth and untruth.

The Gurmukh knows what worldliness and renunciation is.

The Gurmukh being emancipates others and ferries them across.

Nanak, the Gurmukh ferries across through the Name.

Imbued with the Name, self-conceit is stilled.

They, who are imbued with the Name, remain merged in the True Lord.

They who are imbued with the Lord's Name, reflect over the way of union with Him.

Imbued with the Name, one finds the door of salvation.

Imbued with the Name, the mortal gains the knowledge of the three worlds.

Nanak, imbued with the Name, one attains eternal peace.

Imbued with the Name, the discourse with the men of miracles becomes fruitful.

He, who is imbued with the Lord's Name, ever practices penance.

To be imbued with the Lord's Name, is the true and sublime way of life.

They, who are imbued with the Name, reflect on the Lord's virtues and gnosis.

Without the Name, all that the mortal utters is useless.

Nanak, all victory is to them, who are imbued with the Lord's Name.

It is through the Perfect Guru, that the Lord's Name is attained to.

To remain merged in the True Lord, is the only way to Yoga.

The Yogis wander in twelve sects and the solitarians in six and four.

By Guru's instruction, he who remains dead in life; He obtains the door of salvation.

Without the Name, all are attached to duality. Reflect in thy mind and see.

Magnificent and supremely fortunate are they, O Nanak who keep the True Lord clasped to their heart.

Enshrining affection for Him, the holyman obtains the jewel of God.

The holyman, all too spontaneously, recognizes the worth of God, the Jewel.

The pious person practices the true deeds.

The Gurmukh's soul is pleased with the True One.

When it so pleases Him, the Gurmukh sees the Unseeable Lord.

Nanak, the Gurmukh being suffers not the strokes.

The pious person is blessed with the Name, charity and purity.

The pious person's attention remains fixed in the Lord.

The pious person obtains honor in the Lord's court.

The pious person attains the Supreme Lord, the Destroyer of dread.

The pious person practices virtuous deeds and actions.

Nanak, the pious person unites in the Lord's union.

The Gurmukh has the knowledge of the Shastras, the Simirits and the Vedas.

The Gurmukh knows the mystery of all the hearts.

The Gurmukh effaces enmity and envy.

The Gurmukh does away with all the reckonings.

The Gurmukh is imbued with the love of the Lord's Name.

Nanak, the Gurmukh realizes His Lord.

Without the Guru, one wanders in transmigration.

Without the Guru, the service bears not fruit.

Without the Guru, the mind greatly wobbles.

Without the Guru, one is sated not and eats poison.

Without the Guru, one is stung by the poisonous snake of mammon and he dies in the way.

Nanak, without the Guru, the mortal suffers an utter loss.

He, whom the Guru meets; Him he ferries across.

The Guru washes off his sins and his virtue emancipates him.

Reflecting over the Guru's word, the supreme bliss of emancipation is obtained.

The Gurmukh suffers not defeat, ever.

In this body-shop, this mind is a merchant, who through poise deals in truth.

The holy man is the bridge, built by God, the Destiny scribe.

Through him the body-Ceylon is robbed of its wickedness and the demons are annihilated.

The Ram Chand of the mind slays the Rawan of pride and through the Guru is realized the secret which babhikhan disclosed.

The holyman ferries across the ocean, even the stones.

The holyman saves 33 million men.

Of the pious person, end the comings and goings.

The pious person obtains honor in the Lord's court.

The pious person distinguishes the counterfeit from the genuine.

The pious person fixes his attention in the Creator-Lord.

Praising the Lord, the pious person merges in His court.

Nanak, the pious person is not loaded with chains.

The Gurmukh is blessed with the Name of the Immaculate Lord.

The Gurmukh burns his ego through the Name.

The Gurmukh sings the True Lord's praise. The Gurmukh remains absorbed in the True One.

Through the True Name, the Guruward is blessed with sublime honor. Nanak the Gurmukh has the knowledge of all the worlds.

Says the Yogis:

Q45. What is the origin of life?

Q46. Which faith has sway at the present time?

Q47. Who is thy Guru, of whom art thou the disciple?

Q48. What is the discourse, uttering which thou remains detached?

Harken thou to what we say, O boy Nanak.

Q49. Give thou the exposition of this discourse; How does the Lord ferry the man across the terrible ocean?

Says the Guru:

A45. The breath is the origin of life.

A46. It is the time of the sway of the faith of the True Guru (God).

A47. The Lord is my Guru, whose meditation, I , His disciple greatly love.

A48. Uttering the discourse of the Ineffable Lord I remain detached.

Nanak, all the ages through, God the Cherisher of the world is my Guru.

A49. Such is the Unique Lord, by meditating on whose Divine discourse, the man crosses the terrible ocean.

Thus does the Gurmukh quench his fire of self-conceit.

Say the Yogis:

Q50. How can iron be chewed with the waxen teeth?

Q51. What is that feed, with which ego is stilled?

Q52. How can one abide in the house and mansion of snow?

Q53. How can the mortal doff the dress of fire?

Q54. Which is that cave, where the mind remains stable?

Q55. Whom should one deem pervading here and there?

Q56. Which is that realization, that makes the mind merge in the mind itself?

Says the Guru:

A54. Stilling his 'I'-amness (self pride) and mine-ness and effacing duality, man becomes one with God and stable remains his mind in such a cave.

A50. The world is hard for the way-ward fool. Practicing the Name, iron is chewed with the waxen teeth.

A55. One should deem the One Lord pervading (here and there) or (within and without).

A56. Nanak, through the realization of the True Guru's will, the fire is quenched and the mind merges in itself.

A51. With the feed of being imbued in the fear of the True Lord, by realizing One God and reflecting on thee Name, the mortal's ego is stilled.

A52. Enshrining the True Name in his mind and cooling and dying his body and soul with the Lord's love, man abides in the home and mansion of snow.

A53. Through the mercy of the Merciful Beloved, one quenches the fire of the sins of lust and wrath and thus puts off the dress of fire, O Nanak.

Say the Yogis:

Q57. In what way the mind-moon, home of coldness and darkness, is illuminated?

Q58. In what way the brilliant sun blazes?

Q59. In what way the ever spying of death ceases?

Q60. What is the intellect by which the holyman's honor is saved?

Q61. Who is the warrior, that slays death?

Tell thou, O Nanak, thy thoughtful reply to these.

Says the Guru:

A57. Uttering God's Name, the mind moon is infinitely illuminated.

A58. When the sun abides in the moon's house, it blazes and the darkness is dispelled.

A59. Leaning on the Name, deaths spying ceases and one deems weal and woe alike.

A60. By His grace, the Lord Himself redeems the pious person and saves his honor.

A61. Knowing the Guru's instruction, man merges in truth and then prays Nanak, death eats him not.

The quintessence of the Name is known to be the most exalted of all.

Without the Name, pain and death afflict the mortal.

When man's essence merges in the Lord's essence, then is his mind sated.

When duality is dispelled, the soul enters into the One-Lord's Home.

When the spiritual breath flows and the sky of the tenth gate resounds, one easily meets with the Moveless Lord, O Nanak.

Within us is God, without us is God and God alone is filling the three worlds.

The man, who realizes the Lord in the fourth state; Him vice and virtue affects not.

He who knows the mystery of God, who is pervading all the hearts, is himself the manifestation of the Primal, Immaculate and Bright Lord.

The mortal, who is imbued with the Immaculate Name; He himself, O Nanak is the Lord Creator.

Yogis say:

Everyone utters of God, the Dispassionate God.

Q62. Whence is the Immortal Lord obtained?

Q63. Of what kind are they who are imbued with the Imperishable Lord?

The Guru says:

A63. They are like Him, from whom they have emanated. They transmigrate not, nor do they come and go.

A62. It is through the Guru, O Nanak, that the Imperishable Lord is obtained by instructing the mind.

By perfectly controlling the nine doors, one is accompanied by arriving at the tenth gate.

There in the tenth gate resounds the music of the Imperishable Lord.

He then sees the True Lord near and merges in Him.

The True One is fully filling all hearts.

The man unto whom the Unmanifest Gurbani becomes manifest; comes to know the True Lord, O Nanak.

Meeting with the Lord all-too-spontaneously, peace is procured.

The God-conscious being remains wakeful and slumbers not in sleep.

The illimitable Lord Master, he enshrines within his mind.

Uttering the Name he is emancipated and by his instruction, he saves others.

They, who act on the Guru's instruction, are imbued with the True Name.

Nanak, they who eradicate their self-conceit, meet the Lord and remain not separate.

Say the Yogis:

Q64. Which is that place, where evil intellect is (destroyed) or chewed?

Q65. Without understanding the quintessence, why does the mortal bear blows?

Says the Guru:

No one can rescue the mortal who is bound at death's door.

Without the Name, one has no honor and credit.

Says the Yogis:

Q66. How can one obtain understanding and swim across?

Says the Guru:

The ignorant egocentric obtains not understanding, O Nanak.

A64. The evil-intellect is destroyed at the Guru's place by reflecting on the Name.

A66. Meeting with the True Guru, one obtains understanding, swims across and attains the door of salvation.

A65. Becoming mind-ward one understands not quintessence, through evil-intellect is separated from God, bears the blows and is burnt to ashes.

Submitting to the Lord's will, the mortal is blessed with all virtues and gnosis and he obtains honor in the Lord's court.

He who possesses the merchandise and wealth of the True Name, saves himself and saves others as well.

He who knows and is imbued with the Lord, obtains honor.

No one can evaluate his worth.

Wherever I see, the I see Him pervading.

Nanak, through the Lord's true love one crosses the world-ocean.

Says the Yogi:

Q67. Where is said to be the abode of that Lord?

Q68. What is that instruction, by which the terrible world-ocean is ferried across?

Q69. The outbreathed breath is said to go away three and seven fingers from nostrils. Say thou, what is the support of that breath?

Q70. How can the mind, which speaks and sports, become moveless?

Q71. How can the Unseeable Lord be seen?

Says the Guru:

Hear, thou O Sire, Nanak makes a true supplication. Instruct thou thy mind, thus.

The Gurmukh is attuned to the True Lord and by His grace He unites him in His Union.

The Lord Himself is all wise and Himself all-seeing. Through perfect destiny merges he in the Lord.

A67. That Invisible Lord abides within all the beings. Wherever I see, there I see Him.

As is the air all-pervading, similarly all-abiding is the Lord. The Lord is unqualified and He is qualified as well.

If the Lord extends His mercy, the Name abides in the mind and the doubt is dispelled from within. Enshrining the Name in the mind, pure become the mortal's body and soul, and pure becomes his speech.

A68. By the Guru's instruction the terrible world ocean is ferried across and one knows the One Lord here and hereafter.

A71. The Lord who has no form and colour and who is free from darkness and worldliness is recognized and seen through the Name, O Nanak.

A69. O Yogi, the True Lord is the sustenance of the outbreathed breath, which goes off ten fingers from the nostrils.

The Gurmukh utters and churns the quintessence and realizes the Imperceptible and Infinite Lord.

A70. When man effaces the three modes and enshrines the Name within, then his ego is stilled and the mind becomes steady.

If within and without, he knows the One, then alone comes he to profess love for the Lord's Name.

When the Imperceptible Lord reveals His ownself to man, then is he blessed with the knowledge, which the Yogis think they obtain through breath-control in the central, left and right bronchi.

Nanak, the True Lord is above the three devices of breath-control.

By the True Guru's instruction one merges in Him.

Say the Yogis:

Air is said to be the life of the mind.

Q72. On what dainty does the air feed?

Q73. What is the way of life of the gnostic Yogi?

Q74. What is the employment of an adept?

Says the Guru:

A72. Without God, the air attains not its food from anywhere else and its thirst of ego departs not, O Yogi.

A73. The way of life of the gnostic Yogis is this, that he is imbued with the Lord and obtains the immortalizing ambrosia.

A74. The employment of an adept is this, that he remains satiated with the True Name.

Says the Yogis:

Q75. What is the understanding by which one remains steady?

Q76. With what food the mortal remains satiated?

Says the Guru:

A75. By the understanding of deeming pain and peace alike, man remains steady.

A76. With the Name-food obtained from the True Guru, one remains satiated and death devours him not.

If man is imbued not with the Lord's love, nor is inebriated with His Nectar and is bereft of the Guru's word, then he remains vexed and is consumed by his inner fire.

He preserves not his seed, nor utters he the Lord's Name.

He reforms not his breath (life) nor meditates he on the True Lord.

If one remains alike in weal and woe, uttering the unutterable discourse of God, then attains he to the Omnipresent Lord, O Nanak.

By the Guru's grace, man is imbued with the Lord's love.

If the mortal quaffs the Nectar, he is absorbed in the True Lord, then.

Reflecting on the Guru, the inner-fire is quenched.

Drinking the Lord's ambrosia, the soul procures peace.

Contemplating the True Lord, by Guru's grace, one crosses the world-rivulet.

Some rare discreet person understands like-wise, O Nanak.

Say the Yogis:

Q77. Where abides this mind elephant?

Q78. Where does this breath reside?

Q79. Where should the Lord abide, O detached Nanak, so that the mind's wandering may cease?

Says the Guru:

A77. When the Lord shows mercy, then He leads one to the True Guru and then his mind elephant abides in its own home.

When the mortal eats up his self-conceit, then he becomes immaculate and prohibits and restrains his wandering mind.

Says the Yogis:

Q80. How can the Primal Being be known?

Q81. How can man realize his own real-self?

Q82. How can the sun enter into the house of the moon?

Says the Guru:

A82. When by Guru's grace one stills his ego from within him, then the sun easily enters into the house of the moon, O Nanak.

A80. When becoming stable this mind abides in the mind itself, then, through the Guru the Primal Being is known.

A78. This breath is scated in its place in the home of the navel region.

A81. Searching, by Guru's grace one can realize his own real-self.

A79. His Name, that is within all, should abide in his own Home, so that the mind's wandering may cease. The mind then obtains the Lord, whose light is pervading the three worlds.

The appetite for the True Lord consumes calamities and one is satiated through the truth.

The unstruck music is known through the Guru and rare is the one who realizes its import.

Says Nanak, the dye of him, who tells the truth and who is imbued with truth, departs not ever.

Says the Yogis:

Q83. When this heart and body were not, where did the mind abide then?

Q84. When there was no support of the naval lotus, in which home, the breath did stay then?

Q85. When there was no form or outline either, then how was love enshrined through the Name?

Q86. When there was no body-tomb, fashioned from ovum and sperm, could not the Lord's extent and worth be evaluated then?

Q87. When the Lord's colour, garb and form were not seen, how could then the True Lord be known?

Says the Guru:

Nanak, they alone are detached, who are imbued with the Name. Now, then and ever see they the Truest of the true.

A83. When the heart and body, O Yogi were not, then the mind abided in the Detached Lord.

A84. When there was no support of the navel-lotus, the breath then stayed in its own home imbued with the Lord's love.

A85. When there was no form, no sign and no caste, then in its quintessence form, the Name dwelt in the Unlineal Lord.

A86. When there was no body tomb, no world and no firmament, then the light of the Formless Lord alone, pervaded the three worlds.

A87. When the colour, garb and form of the One Lord were not seen, then all these resided in the One Wondrous Lord.

Without the True Name, no one can become immaculate. Nanak, Ineffable is the Lord's anecdote.

Says the Yogis:

Q88. In what, what way the world comes into being O man?

Q89. By what ills does it perish?

Says the Guru:

A88. Through self-conceit the world comes into being, O Sire.

A89. Forgetting the Name, it suffers pain and perishes. He, who gets resigned to Guru's will reflects on the quintessence of the Divine knowledge and through the Name burns his ego.

His body and mind become immaculate and immaculate is his speech and he remains merged in the True Lord.

Through the Nameable Lord's Name, he remains dispassionate and keeps the True Name enshrined in his mind.

Nanak without the Name, Yoga is attained not ever. Reflect thou in thy mind and see.

Rare is the One, who by Guru's grace reflects on the True Name.

By the Guru's grace, the True Gurbani becomes manifest.

By Guru's grace, the mind is steeped with Lord's love but rare is the one who understands this.

By Guru's grace one abides in his own home (self).

It is through the Guru, that Yogi knows the way of Yoga. The Gurmukh knows the One Lord alone, O Nanak.

Without serving the True Guru, Yoga is obtained not. Without meeting the True Guru, no one is emancipated.

Without meeting the True Guru, the Name is attained not. Without meeting the True Guru, one suffers immense pain.

Without meeting the True Guru the mortal abides in the supreme darkness of ego.

Nanak, without the Guru, one loses his life and ultimately dies.

Stilling his ego, the Gurmukh conquers his mind.

The Gurmukh keeps the True Name enshrined within his mind.

The Gurmukh conquers the world and knocks down and slays the Deaths messenger.

The Gurmukh loses not in the Lord's court.

He alone, whom the Lord unites in His union, through the Guru, knows the worth thereof.

Nanak, it is through the Guru, that one realizes the Lord.

This is the quintessence of the Divine discourse, hear thou O Yogi, that without the Name, Yoga is practiced not.

They who are imbued with the Name, remain inebriated night and day. Through the Name attain they the peace.

All become renowned through the Name. It is through the Name, that understanding is attained.

Without the Name, men wear many religious garbs and them the True Lord has Himself strayed.

From the True Guru, the Name is attained, O Yogi and then one comes to know the way of Yoga.

Reflect thou in thy mind and see that without the Name, one is emancipated not, O Nanak.

Thine state and estimation, Thou alone knowest, O Lord. What can anyone else say and narrate?

Thou Thyself are unmanifest, Thyself manifest and Thyself enjoyest all the pleasures.

Good many strivers, adepts, spiritual guides and disciples wander seeking Thee out, in Thy will.

They beg Thee for the Name and Thou blessest them with this alms. Unto Thine vision, O my Lord, I am a sacrifice.

The Imperishable Lord has staged this play. It is through the Guru, that one understands it. Nanak, the Lord Himself pervades all the ages. Without Him there is not other.