Exegesis of Akaal Ustat - SGGA Academy E-Publications

Akwl ausqq stIk Exegesis of Akaal Ustat
SRI GURU GRANTH SAHIB JI ACADEMY Page 1 of 538

TABLE OF CONTENT
DEDICATION).....................................................................................................................)3!
ACADEMY’S)INTRODUCTION)............................................................................................)4!
PREFACE)..........................................................................................................................)9!
LEGEND)..........................................................................................................................)11!
STRUCTURE)OF)AKAAL)USTAT)........................................................................................)12!
INTRODUCTION)TO)THE)POETRY)OF)AKAAL)USTAT).........................................................)14!
LIST)OF)NOTES)................................................................................................................)18!
LIST)OF)COMMON)SHABAD)............................................................................................)20!
MAIN)TEXT).....................................................................................................................)21!
INDEX)..........................................................................................................................)458!
REFERENCE:).................................................................................................................)461!
PHOTOGRAPHS)OF)AKAAL)USTAT)IN)EARLY)MANUSCRIPTS)..........................................)462!
1)! SRI!DASAM!GRANTH!ANANDPURI!DARBARI!BIR!–!1695/1696AD!......................................!462!
2)! SRI!DASAM!GRANTH!PATNA!SAHIB!BIR!9!1698AD!...........................................................!464!
3)! BHAI!PARAM!SINGH’S!GUTKA!.......................................................................................!471!
4)! BABA!DEEP!SINGH’S!GUTKA!(PRAYER!BOOK)!...................................................................!500!
5)! BABA!JIT!SINGH’S!GUTKA!(PRAYER!BOOK)!.......................................................................!512!
VARIATIONS)IN)THE)TEXT)OF)AKAAL)USTAT)..................................................................)513!
) )

Dedication
Sri Guru Gobind Singh Ji’s 352 nd

Perkash Diharra
Academy’s Introduction
“Aayoo sunan paren ko Bani”
The mortal has come to this world to hear and utter the Guru’s word.
In 1708, our beloved 10th Master Sri Guru Gobind Singh Ji, blessed us with
an everlasting gift of life - DHAN SRI GURU GRANTH SAHIB JI.

The alphabet, content and the message of the one Almighty was presented to us
directly by our Gurus. Sikhs are truly blessed with an original and authentic source.
Gurbani is our Guru. Reading and understanding His words is our first step towards
knowing our Guru.
The Sri Guru Granth Sahib Ji Academy Trust was specifically set-up to address this
need - to develop a systematic modular method for Gurmat Studies that helps bring
Gurbani to everyone. Today, the Academy brings to you a systematic and
comprehensive Gurmat education syllabus organized in a modular format, tailored
to today’s lifestyle.
The Academy’s programs are designed with the aim of developing learned Sikhs
who will be able to read and understand Gurbani, have pride in their rich heritage
and celebrate the greatness of the Sikh religion.
The Academy currently offers the following courses:
• Learn Gurmukhi in 3-months

• Gurmukhi Reading
• Gurbani Foundation
• Diploma in Sri Guru Granth Sahib Ji
• Advance Diploma
o Sri Dasam Granth Sahib Ji Santhia
o Varaan of Bhai Gurdas Ji
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This course is designed for adults. Using speed learning techniques and the phonics
method, a beginner with no previous knowledge of the Gurmukhi alphabet is taught

to read Sri Jap Ji Sahib over a period of 12 hours. The course is conducted over a
period of 12 weekends. This method has been tried and tested and over 3,000
students, with little or no knowledge of Gurmukhi, were able to read Gurmukhi and
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and understanding Gurmukhi phonics.
With only 12 hours of investment over 6 weeks, the student will be able to read
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& Ramkali), Bhagat Bani, Sehaskriti and Gatha.
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This course is designed to give students a comprehensive knowledge on the reading
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of the Bhagats and Gurus.
• SGGS Reading – provide the essential techniques and knowledge in reading
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delivered over 8-volumes which covers Ang 1 to Ang 1430 of Sri Guru
Granth Granth Sahib Ji, with guided notes on pronounciation and
punctuations. The delivery adopts a collective interactive method to
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Includes a line-by-line English Translation based on Sri Guru Granth Sahib
Ji translation with added information in simple day to day English language.
• Understanding Gurbani – uses a contemplative learning method to enhance
the understanding by describing the word, adding on the line-by-line
approach and the entire shabad’s conceptual meaning. Includes learning the
historical facts to when Gurbani was recited.
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history including major milestones that helped shape the course of the Sikh
religion. The syllabus contains various authentic historical references

The course is conducted over 4 years which is divided into 8 semesters (17 weeks
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SGGS Academy offers the following courses for all the post-graduate students who
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courses are designed to build a strong foundation and further enhance the knowledge
of Gurbani. The student would cover all the aspects of reading, understanding and
cross reference research. The student would appreciate the in-depth knowledge to
comprehend Sikhi in its true contexts.
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All these courses provide a means for Sikhs to understand Sikhi, learn about their
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We currently have 25,000 students that are pursuing this course at our Academy
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To-date the Academy has received the following accrediation:
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And the True Guru will walk millions of steps to welcome you.
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Preface
With the grace of Sri Guru Granth Sahib Ji, we are honoured to present the first-ever
detailed exegesis and exposition in English of the Akaal Ustat in commemoration of
Sri Guru Gobind Singh Ji’s 352nd Perkash Diharra.
There are a number of quotes throughout this book cited from the early sources
including the Bhai Gurdas Vaaran & Kabitt, Rehatnamas, Bhai Nand Lal’s ghazals
and as well with interspercing of quotes from Sri Guru Granth Sahib Ji, Sri Dasam
Granth Sahib Ji and Sri Sarabloh Granth Sahib Ji. Along with this, we have also
included Sufi theology, various Greek, Egyptian and Chinese scholars’ quotes. The
Punjabi meanings has been largely utilized from Dasam Guru Granth Sahib Steek by
Pandit Narain Singh Giani with some omissions and additions.
The primary text of Akaal Ustat has been taken from the personal prayer book
(Gutka) of Baba Deep Singh Ji Shaheed, the first Jathedar of Damdami Taksal &
Damdama Sahib is currently kept at Takht Sri Damdama Sahib, Sabo Ki Talwandi.
The text in this Gutka and the one of Baba Jit Singh Ji’s Gutka, the second Jathedar
of Damdama Sahib is almost similar. Further, the calligraphy of this manuscript with
Baba Ji’s written Sri Guru Granth Sahib Ji present at Takht Sahib is similar, making
it a reliable source.
Further, contemporary original paintings of Sri Guru Gobind Singh Ji in his stages
of life namely, childhood, adolescence, young adulthood, adulthood and middle age
has been supplied upon the completion of stanza 140. Of note, amongst these, is a
portrait of Guru Ji in His adolescence with a qalam (pen) denoting the phase where
Guru Ji started to compose His bani.
In order to make it more relevant to this day and science, there has been an
amalgamation of physics, metaphysics, cosmology and astronomy to create a
holistic approach in understanding some core principles and makes the readers
contemplate on the intellectual brilliance of Guru Gobind Singh Ji. A plethora of
history has been supplied with relevance to the Akaal Ustat in order to make this a
concise reference book.
The opening invocation of this book, Akal Ji Sahay Ji (Akwl jI shwX jI) has been
taken from the invocation used by Sri Guru Gobind Singh Ji whilst writing His
composition namely Jaap Sahib, Chandi Charitr, Gian Parbodh, Mohni Avtar (part

of Chaubis Avtar) among others. Example of this is shown later in our book under
the note of ‘Guru Gobind Singh Ji’s handwritten Sri Dasam Granth’.
Additionally, images of prominent manuscripts namely, Anandpur Darbari
Manuscript of Sri Dasam Granth Sahib Ji dated 1695/1696AD, Sri Dasam Granth
Sahib of Patna Sahib dated 1698AD, Bhai Param Singh Ji’s prayer book (Gutka),
Baba Deep Singh Ji Shaheed’s Gutka and Baba Jit Singh Ji’s Gutka has been given
along with the variation in text seen amongst the manuscripts for research purposes.
Akaal Ustat touches on all the principles and ethos of the Sikh faith and the nature
contained therein and we have mildly given elucidations in order to invigorate the
readers to think on the One Akaal.
This book aims to guide the readers through the journey of spiritual upliftment
wherein the finite becomes the infinite.
This book is meant to the general society and also the preachers alike. Our effort
sums up to a grain of soil in a boundless desert and we thank Guru Ji for giving us
such opportunity for which we were never qualified.
Sri Guru Granth Sahib Ji Academy
Kuala Lumpur, Malaysia
Poh Sudhi 7, 2075 Bikarmi
13th January 2019 AD
1st Edition- 2,000 copies

Legend
No. Colour Reference Description
1. Reference stanzas from Sri Guru Granth Sahib Ji
2. Reference stanzas from Sri Dasam Granth Sahib Ji
3. Reference stanzas from Bhai Gurdas Ji Varaan
4. Reference stanzas from Bhai Gurdas Ji Kabitt
5. Reference stanzas from Sri Sarbloh Granth Sahib Ji
6. Other References
The typical arrangement of this exegesis is in the following format;
mUl pwT (Primary Text from Akaal Ustat)

pd ArQ (Meanings of selected words)
pMjwbI ArQ (Meanings in Punjabi)
AMgryjI ArQ (Meanings in English)
prmwn jW ivsQwr (Other references or notes)
NOTE: This book contains Gurbani. Please handle this book with
utmost respect (i.e. place the book on a higher, clean surface and
do not place it on your legs. While reading, please cover your
head, do not consume anything and always handle with clean dry
hands).

STRUCTURE OF AKAAL USTAT

There is a total of 271.5 Chhand (meter or quatrain) in Akaal Ustat and there is a
change in the Chhand- meter of a total of seventeen (17) times. The 271.5 metres are
excluding the first quatrain under the title of ‘au q wr Kwsy dsKq kw]’ which was
written with Guru Gobind Singh Ji’s own hands. This is to show that Gurbani is
never under any rules or conformation even of poetry1. In Akaal Ustat, each change
in the meter is a start of the new chapter. The following is the list in descending
order;
NO. CMd METRE NUMBER AND GROSS OVERVIEW OF

PLACEMENT OF THE TOPIC DISCUSSED
METRES
1. cOpeI Chaupai (Start-10) = 10 The beginning of creation

and the nature contained
therein with description of
the omnipotent,
omnipresent and
omniscient Almighty.
2. kib`q Kabitt (No. 11-20) = 10 The extent of Almighty
3. svYXw Svaiya (No. 21-30) = 10 Rejection of hypocrisy.

Part of the daily Nitnem.
4. qomr Tomar (No. 31-50) = 20 Significance of Almighty’s

Name
5. lGU nrwj Laghu Naraj (No. 51-70) = 20 The experience of the

infinite
6. kib`q Kabitt (No. 71-90) = 20 Fake practices and rituals
1
This can also be found in Sri Guru Granth Sahib Ji where not all the hymns are under the pretext of Raaga and
interestingly, Sri Japji Sahib has the similar numbering system in its beginning just like Akaal Ustat in which the
Mool Mantar’s (Ik Oangkar till Nanak Hosi Bhi Sach) numbering system is repeated with the first Pauri of Japji
Sahib.

NO. CMd METRE NUMBER AND GROSS OVERVIEW OF

PLACEMENT OF THE TOPIC DISCUSSED
METRES
7. BujMg pRXwq Bhujang (No. 91-120) = 30 Half describes on what

Paryat isn’t Almighty and the
other half decribes what
Almighty is.
8. pwDVI Padri (No. 121-140) = 20 Importance of devotion

(Bhagti)
9. qotk Totak (No. 141-160) = 20 The praises of the creator
10. nrwj Naraj (No. 161-180) = 20 The description of the

omnipresent entity which
is above destiny
11. rUAwml Ruamal (No. 181-200) = 20 Praises of the all-creator
12. dohrw Dohra (No. 201-210) = 10 Description of Atma and

question and answers
13. dIrG iqRBMgI Dirag (No. 211-230) = 20 Eulogy of the destroyer of

Tribhangi evil
14. pwDVI Padri (No. 231-242) = 12 Supremacy of Almighty
15. svYXw Svaiya (No. 243-252) = 10 Almighty the nourisher,

protector and sustainer
16. kib`q Kabitt (No. 253-266) = 14 People from different

countries and cultures sing
His praise
17. pwDVI Padri (No. 267-271.5) = 5.5 Exaltation of all-pervading
271.5

INTRODUCTION TO THE POETRY OF AKAAL USTAT2

Before we begin with the prosody used in Akaal Ustat, it is important to understand
the poetic rhythm. During the pronunciation of words, some words requires a longer
time to read and some takes a shorther time, just like ‘qr’, reading the first
consonant ‘q’ consumes less time then reading the word ‘qwr’ because of the first
consonant ‘qw’ . Therefore in a verse there are two types of speech sounds which
are known as ‘lgU’ (short) and ‘dIrG’ or ‘gurU’ (long).
The speech which requires less time to utter is called ‘lgU’ (short). The word ‘qr’
contains both short sounds.
The measure of verse (prosody) in a poetry is known as Matra (mwqRw). This translates
to the time gap in pronouncing a vowel or consonant. Laghu (lgU) is counted as one
(1) or with the symbol ‘I’ and Dirag / Guru (dIrG / gurU) is counted as two (2) or
‘S’.
Mukta (consonant or vowel without any syllable), sihari and aungkar are counted as
short matras and kenna, bihari, dulangkar, lav, dulava, hora and kenora is counted as
long matras.
1. dIrG (lM i mAW) kM n w ( w), ibhwrI ( I ), du l Y N kV ( U ) , lW ( y ) ,
du l WeIAW ( Y ) , ho V w ( o ) qy knO V w ( O )
2. lgU (CotIAW) mukqw, ishwrI ( i ) qy AONkV ( u)
In order to explain the form of a verse the short matra is denoted as ‘I ’ and ‘S ’ is
denoted as long matra, e.g. ;
bxy N hTIlw ihM m q AM d r
IS ISS SII SII (16 matras)
AM i mR q l` B y qdy iskM d r
SII SS IS ISII (16 matras)
There are also 3 three (3) types of visrams: -
1) Alp ibsRwm (QoVy mwqr rukxw) ijs dw icMnH (inSwn) (,) id`qw jw skdw hY[ Alap
Visram (a short pause). This is marked in this Guide with a coma ( , )
2) ArD ibsRwm (A~Dw rukxw) ijs dw icMnH (inSwn) (;) id`qw jw skdw hY[ Ardh Visram
( a slightly longer pause than alap visram). This is marked in the Guide with a
semicolon ( ; )
2
Ref: Gurbani Kav by SGGS Academy; The Encyclopaedia of Sikhism Punjabi University Patiala; Khoj Patrika
March 1998 Ank 47.

3) pUrn ibsRwm (pUrw rukxw) ijs dw icMnH (inSwn) (]) do fMfIAW hn[ Puran Visram (a
full stop). This is marked in the Guide with a sign (])
Similarly the following description of the metres used in Akaal Ustat will include
the combination of the above basic knowledge of poetry;
NO. METRES FREQUENCY DESCRIPTION
OF USE
1. cOpeI Chaupai 1 cwr crx, pRqI crx 15 mwqRW 8+7

qy ibSrwm AMq qy gurU[
Has four (4) stanzas (quatrain)

with each line having 15 Matras
(syllable) of 8+7 with ‘+’ being
vishram (pause) and the last
alphabet being Dirag ‘S’
2. kib`q Kabitt 3 ies dw nwm mnhr jW mn hrx vI

hY[ ies dy cwr crx qy pRqI crx
31 A`Kr huMdy hn[ 8+8+8+7 qy
ivSrwm[
It is also known as Manhar or

Manharan. There are 4 stanzas
(quatrain) with each having
thirty-one (31) syllables. The
sequence is 8+8+8+7 with the
first and last being Alap Visram
‘,’ and the middle being Ardh
Visram ‘;’
3. svYXw Svaiya 2 There are 61 types of Svaiyas

and each being slightly different
from the other3.
3
Ref: Roop Deep Pingal Sateek by Sant Teja Singh Ji Giani

4. qomr Tomar 1 cwr crx huMdy hn[ pRqI crx 1 sgx

(IIS) qy 2 jgx (ISI) huMdy hn[
Has 4 stanzas (quatrain) with the

metre having one (1) sagan (IIS)
and 2 jagan3 (ISI). Meaning, a
stanza would have IISISIISI.
5. nrwj Naraj 2 ies dy keI rUp hn ijvy nwgrwj,

pMccAr, ivicqRw, ArD nrwj, ibRD
nrwj, lGU nrwj Awid[ iehdy 16
mwqrW hUMidAW ny ijvy jgx (ISI), rgx
(SIS), jgx (ISI), rgx (SIS), jgx
(ISI) qy idrG (S)
Amongst the many forms of Naraj

in Sri Dasam Granth. In Akaal
Ustat, Laghu Naraj and Naraj are
utilized, they differ in the
placement of punctuation
(vishram). They basically have 16
syllables with Jagan (ISI), Ragan
(SIS), Jagan (ISI), Ragan (SIS),
Jagan (ISI) and a Dirag (S)
6. BujMg pRXwq 1 cwr crx, pRqI crx 4 jgx (ISI) [

Bhujang Paryat Has 12 syllables with 4 Jagan (ISI)
in each quarter. Also known as,
Astar.
7. pwDVI Padri 3 16 mwqrw qy pRqI crx jgx (ISI)[

Has 16 syllablic instances with
3Sagan and Jagan are part of the 8 types of Varnik Gan with fixed form of Laghu and Dirag Matras. E.g.
Sagan has IIS. For further details, refer to our publication, Gurbani Kav.

Jagan (ISI) at the end of each quarter
8. qotk Totak 1 ies dw nwm iklkw, qwrk Aqy Asqw BI

hY[ ies dy cwr crx Aqy pRqI crx cwr
sgx (IIS, IIS, IIS, IIS) AwauNdy hn[
Also known as Kilka, Tarak and Asta.

It has 4 stanzas (quatrain) with each
line having 4 sagan (IIS).
9. rUAwml Ruamal 1 ies ko srsvwqI krky vI jwixAw jWdw

hY[ ies dy cwr crx huMdy hn[ 8 Aqy 9
A`KrW qy ivsrwm huMdw hY[pRqI crx rgx
(SIS), sgx (IIS), 2 jgx (ISI), Bgx
(SII), gurU (S) qy lgU (I) [
Also known as Sarsvati and it has 4
stanzas with a visram at the 8th or 9th
syllable (Matra) with Ragan (SIS),
Sagan (IIS), 2 nos of Jagan (ISI),
Bhagan (SII), S and I.
10. dohrw Dohra 1 do crx, pRqI crx 24 mwqRW, 13+11 qy

ibSrwm[ AMq gurU lGU[
Has 2 lines with each line having 28

syllables of 13+11 form. At the end of
each stanza it has ‘SI’
11. dIrG iqRBMgI 1 cwr crx, pRqI crx 32 mwqrw,

Dirag Tribhangi 16+8+8 qy ibSrwm[ hr crx ivc iqMn
qMg (AnupRws) hoxy jrUrI hn[
Has 4 lines with each line having 32
syllables of 16+8+8 form.
Total 17

538
LIST OF NOTES
Animosity ............................................................................................................................ 252

Apart .................................................................................................................................... 171
Avtarak ................................................................................................................................ 318
Bhai Param Singh ................................................................................................................ 497
Bharam ................................................................................................................................. 350
Bhavani .................................................................................................................................. 40
Bhog..................................................................................................................................... 328
Birth and Death .................................................................................................................... 306
Charitable person (giver) ..................................................................................................... 339
Colour .................................................................................................................................. 239
Darkness .............................................................................................................................. 153
Dharam ................................................................................................................................ 301
Dharam and Bharam ............................................................................................................ 266
Dharamraj .............................................................................................................................. 71
Distance ............................................................................................................................... 239
Earth & Space ...................................................................................................................... 248
Elephant ............................................................................................................................... 431
Endurance of vices............................................................................................................... 334
Fear ...................................................................................................................................... 195
Finite to Infinite ................................................................................................................... 128
Firangi .................................................................................................................................. 426
Five (5) types of Delusion ................................................................................................... 161
Form of Atma ...................................................................................................................... 293
Formless............................................................................................................................... 165
Four (4) Types of creation ................................................................................................... 115
Four (4) types of fire ............................................................................................................ 147
Four (4) types of gift ............................................................................................................ 117
Four (4) types of salvation ................................................................................................... 117
Four (4) Types of Speeches ................................................................................................. 116
Gifts ..................................................................................................................................... 396
Guru Gobind Singh Ji’s handwritten Sri Dasam Granth ....................................................... 30
Hanuman .............................................................................................................................. 363
Heaven and Hell .................................................................................................................. 309
Indirect effect ....................................................................................................................... 409
Iron- Sarabloh ........................................................................................................................ 25
Jantar, Mantar and Tantar .................................................................................................... 111
Japat Jivay............................................................................................................................ 376
Kal ....................................................................................................................................... 151
King ..................................................................................................................................... 344
Learn to unlearn ..................................................................................................................... 29
Light..................................................................................................................................... 251
Love & Attachment ............................................................................................................... 85
Male ..................................................................................................................................... 224

Manifest and unmanifest ..................................................................................................... 245

Maya ...................................................................................................................................... 76
Mind..................................................................................................................................... 391
Murari .................................................................................................................................. 212
Nachhatar ............................................................................................................................. 234
National & Official Language ............................................................................................. 185
Nine types of devotion (Bhagti) ............................................................................................ 64
Omnipresent......................................................................................................................... 268
Paintings of Sri Guru Gobind Singh Ji ................................................................................ 214
Polemic ................................................................................................................................ 272
Poor ...................................................................................................................................... 342
Praise ................................................................................................................................... 321
Qualities of Maya ................................................................................................................ 178
Remembrance of Almighty ................................................................................................... 46
Shiv and Shakti .................................................................................................................... 372
Shrewdness .......................................................................................................................... 169
Siddhas................................................................................................................................. 418
Sinful ................................................................................................................................... 322
Six (6) qualities of Almighty and six (6) flaws of a being .................................................. 405
Six (6) sources of light......................................................................................................... 431
Six types of Bhekh (religious school).................................................................................. 109
Slander/Nindya .................................................................................................................... 320
Snakes .................................................................................................................................. 228
Subject of concentration ...................................................................................................... 257
Tarak .................................................................................................................................... 316
The clever & the foolish ...................................................................................................... 314
The fourteen realms ............................................................................................................. 236
The Ill .................................................................................................................................. 346
The Limbs of Yoga .............................................................................................................. 200
The Puranas ........................................................................................................................... 74
The unstruck sound ................................................................................................................ 40
Theoretical Knowledge........................................................................................................ 416
Three types of difference ..................................................................................................... 110
Three types of illness ........................................................................................................... 412
Tricks ................................................................................................................................... 262
Twenty seven Simarties ....................................................................................................... 103
two (2) types of Ignorance ................................................................................................... 255
Types of Karam ................................................................................................................... 401
Types of lovers .................................................................................................................... 184
Vegetarianism ...................................................................................................................... 330
Warrior................................................................................................................................. 336
White ................................................................................................................................... 447
Without Atma ...................................................................................................................... 410
World / Creation .................................................................................................................. 297
Yog ...................................................................................................................................... 325

LIST OF COMMON SHABAD
AgMj Awid dyv hY ; ABMj BMj jwnIAY ]!.......................................................................!244!
bMg ky bMgwlI ; iPrhMg ky iPrMgw vwlI ;!......................................................................!428!
dInn kI pRiqpwl krY inq ; sMq aubwr gnImn gwrY ]!..................................................!404!
eyk isv Bey , eyk gey eyk Pyr Bey ;!...........................................................................!131!
ijmI jmwn ky ibKY ; smsq eyk joq hY ]!.....................................................................!250!
jl khw Ql khw , ggn ky gaun khw ;!......................................................................!151!
jly hrI ] Qly hrI ] aurY hrI ] bny hrI ]1]51]!.....................................................!108!
ju`Dky ijqXw ; AO ibru`D ky imtXw ;!..............................................................................!424!
khUM byd rIq ; khUM qw isau ibprIq ;!.............................................................................!53!
kqhUM sucyq huiekY ; cyqnw ko cwr kIE ;!.........................................................................!48!
pRwn ky bcXw ; dUD pUq ky idvXw ;!................................................................................!62!
quhI quhI ] quhI quhI ] quhI quhI ] quhI quhI ]19]69]!...............................................!115!
rogn qy Ar sogn qy ; jl jogn qy bhuBWq bcwvY ]!......................................................!412!
rUp rwg n ryK rMg n ; jnm mrn ibhIn ]!.................................................................!265!
rwjn ky rwjw ; mhw swj hUM ky swjw ;!..........................................................................!442!
sRwvg suD ; smUh isDwn ky ; dyiK iPirE Gr jog jqI ky ]!.............................................!67!

MAIN TEXT
Prologue: Akaal Ustat is the second hymn uttered by Sri Guru Gobind Singh Ji after
Jaap Sahib. Guru Ji composed Akaal Ustat in the year 1677AD (1734 Bikarmi) at
the age of 11 years old5 in Anandpur Sahib6. The hymn contains the praises (Ustat)
of Almighty (Akaal) as a creator, sustainer and destroyer through all the ages and
His existence even before the creation. Guru Gobind Singh Ji's composition has
marvellously blended this entire composition with words from different language
namely Sanskrit, Braj, Persian and Arabic. Akaal Ustat develops the realisation of
truth through praising the qualities of Almighty and rejecting hypocrisy,
imposterism, hence promoting a meaningful worldly life.
Guru Gobind Singh Ji has given vivid exposition of Almighty's characteristics in six
(6) aspects -
i. Creator
ii. Immanent
iii. Infinate, Eternal & Absolute
iv. Omnipotent, Omni present, Omniscient
v. Supreme Saviour
vi. Truth, Beauty & Music
Akaal Ustat is the greatest composition exclusively devoted to the revelation of true
vision of Almighty in all His manifest and unmanifest forms. In His musical
dazzling abundance of words and awesomely beautiful style, Sri Guru Gobind Singh
Ji gives a fascinating expression to almost all His theistic views.
5
sMmq 1734 jwp ApnI rsnw qy aucwirAw ] sRI Akwl ausqiq aucwrI ] hukmnwvy isKw vil ilKy ] jo ilKwrI isK hovY
so hjUr AwvY ]174] In the year 1734 Bikarmi (1677AD), Jaap Sahib and Sri Akaal Ustat was composed from His
(Guru Gobind Singh’s) own mouth. Later Guru Ji issued Hukamnamas (edicts) to the Sikhs calling upon those
who are scribes.174. (Rehatnama Bhai Chaupa Singh Ji Pauri 174). Bhai Chaupa Singh Ji came from a
celebrated family of Gursikhs and was Guru Gobind Singh Ji’s manny (nanny). Bhai Desa Singh Rehatnama too
records the speech of Guru Ji as follows, sunhu isMG iek bcn hmwrw [ pRQmy hm ny jwp aucwrw [133[ pun Akwl
ausqiq jy khI [ byd smwn pwT jy AhI [ Listen Singh to my speech. First, I recited Jaap Sahib and then Akaal
Ustat whose text is whole knowledge. (Rehatnama Bhai Desa Singh Pauri 133)
6
According to ‘Granth Sri Gurdware Darshan’ by Bhai Thakar Singh Giani published by Bhai Labh Singh and
Sons Pustak Vale published in December 1923AD, Guru Ji had composed Akaal Ustat in Gurdwara Bhibhor
Sahib where he had stayed for 2 months and 17 days upon the request of the local king. Bhibhor Sahib is located
25km away from Anandpur Sahib.

<> siqgur pRswid ]

There is only one Almighty without duality (Eak), life of the entire creation (Ong),
creator (kaar), true form in all ages and time dimensions (Sat), destroyer of the
darkness of ignorance (Gu) and illuminator of knowledge (Ru), Grace (Persad); i.e.
Almighty who is the life form of all is obtainable only with the Guru’s grace.
The following are some of meanings of <> ‘Oangkaar’;

No. Meaning
1. Almighty who have created the entire universe.
EAMkwir ; auqpwqI ] kIAw idnsu ; sB rwqI ]
(1003-17, mwrU, mÚ 5)
The One Universal Creator Master created the creation. He made all the days and the nights.
2. Oang breaks into 3 by poetry measures (matra);
i. Akaar: Rajo quality of Maya (ego, bravery, jealousy, wars, struggles and
helping with a motive) meaning Brahma
ii. Okar: Sato quality of Maya (light, the purity, the kindness charity and
compassion) meaning Vishnu
iii. Makar: Tamo quality of Maya (inertia, selfishness, shrewdness troubling
others and keeping everything without progress) meaning Shiva.
Kaar means the power. Meaning the source of energy of all the 3 qualities of
Maya mentioned above.
3. The one who is capable of bringing the life forces to the tenth door (dasam duar)
4. The one who accepts His beloved
5. The Almighty (Oang) and His creation (kaar)
6. The primal
EAMkwr Awid ; mY jwnw ]
(340-8, gauVI pUrbI, Bgq kbIr jI)
Who is among the first in the name form, I know only the One Almighty, the Universal Creator, the Primal
Being.
7. The word which elevates the body from the feet to the forehead.
8. It means Brahm (divine) and by reciting it, one becomes the form of divine
9. Oang=omnipresent; Kaar= uniformly
10. Oang= visible form of Almighty; Kaar= creator
11. Oang= divine; Kaar= all (in everyone uniformly)
12. Almighty in the form of Maya
13. The omnipresent Almighty
EAMkwir eyko riv rihAw ; sBu eyks mwih smwvYgo ]
(1310-8, kwnVw, mÚ 4)
The One and Only Creator of the Universe is All-pervading everywhere. All shall once again merge into
the One.
14. The form of light

15. The Form of Oang (Almighty) is Oangkar (Creator Lord). The form of Oangkar
is ik Oangkar
16. Once in the court of Guru Gobind Singh Ji, Sage Narad Ji arrived. He presented
2 feathers of the bird Anel (a bird which does not land and is always flying in
the sky that even its eggs do not reach the ground because they hatch before
landing) and had a discussion with Guru Ji. Upon leaving, he disappeared. Sikhs
were astonished as a stranger comes to the court of Guru Ji and disappears after
leaving an invaluable gift. Upon questioning, Guru Ji decided to show the virtue
of the feathers. Guru Gobind Singh Ji placed the 2 feathers onto his arrow and
shot it towards the sky and told his Sikhs to wait for the arrow’s arrival. After
waiting for 4-5 hours, the arrow did not land. Sikhs went to Guru Ji to clear
their doubts. Guru Ji told the Sikhs that the arrow has been brought to the abode
of the bird Anel by its feather. Similarly, by reciting Ik Oangkar (feather) one
(arrow) is able to reach Sachkhand (abode of Anel bird).
EAMkwir ; sbid auDry ]
(930-1, rwmklI dKxI, mÚ 1)
The word Oangkar grants liberation.
17. The one who has created the creator

EAMkwir ; bRhmw auqpiq ]
The universal creator (Ongkar) form of Almighty created Brahma, who is Brahma?
18. The one who has created the animated world

EAMkwru ; kIAw ijin iciq ]
Brahma who remembered Almighty.
19. The one who has created the land and time meaning unanimated world.
EAMkwir ; sYl jug Bey ]
It is from the universal creator (Ongkar) form of Almighty four (4) mountains (Udachal, Astachal,
Bindyachal and Mundrachal) is created in order to establish the earth code and divided the duration of the
creation in four (4) ages (Sat-yug, Thretha-yug, Duapur-yug & Kal-yug).
20. It is the word where it is both the knowledge and wisdom

auqwr Kwsy dsKq kw ]

pd ArQ:- auqwr- nkl, kwpI, copy[ Kwsy- Awpny, own[ dsKq- h`Q dI ilKq,
handwritten, signature[
sRI gurU goibMd isMG jI mhwrwj dy Awpxy h`QW dI ilKq dI nkl hY:-
This hymn is the copy of the original script written by Sri Guru Gobind Singh Ji
with His very own hands.
pwqswhI 10 ]
The Tenth Sovereign meaning Sri Guru Gobind Singh Ji.
The word ' pwqswhI ' must be pronuonced with a ' s ' not with ' S ' as Gurbani
written in the era of the Guru’s did not have a 'S '.
Akwl purK kI ; rCw hm nY ]

pd ArQ:- Akwl purK- auh hsqI ijs dw kdy nwS nhI huMdw, AivnwSI s`qw, an entity
which is immortal and beyond time (Almighty), the all prevading power[
swnMU Akwl purK dI r`K hY
I have solely embraced the protection of Almighty who is immortal and beyond
time (AKAAL); One who exists in all the worlds (PUR) and reserves the right and
capability to destroy all its creation (KH);
sRb loh dI ; riCAw hm nY ]

pd ArQ:- sRb loh-swrw lohy dw KMfw (jW) ‘nrwc’ nwmk qIr, Bwv SsqR, iron, a double-
edged sword (Khanda) made of iron, weapons[
swnMU sdw loh- SsqRW dI rìKAw hY [
I have embraced the protection of Almighty in the form of power to correct the
wicked, Guru Gobind Singh Ji recognises the weapons made of pure iron (Sarab
Loh7) as His Master. Therefore the instrumental power to be victorious over the
evil reflects the manifested form of the Almighty;
Meaning, in the above 2 lines, Guru Gobind Singh Ji explains the state of saintliness in the
first line and state of a temporal power in the second line denoting a saint-soldier concept.
Guru Ji has thus infused gallantry into saintliness in the compostion of praises to Almighty.
The concept of Miri-Piri laid by Guru Hargobind Sahib Ji has been utilised in the above 2 lines
where ‘Pir’ means saintlihood and ‘Miri’ denotes sovereignty. The sequence has been placed
as such that saintlihood is mentioned first and then temporal making it clear that the
prerequisite to bear arms
7Furthermore, iron was the material which lead to the death of Lord Krishna and his whole lineage (see in
Krishna Avtar) and Guru Gobind Singh Ji is embracing the similar power which is capable to destroy great
powerful individuals/prophets.

538
is knowledge and spirituality. This concept has also been utilised by Guru Ji
multiple times under the similar context but as a different name where Miri= Tegh
and Piri= Degh. The Degh and Tegh are Persian words, meaning kettle and the
sword respectively. Degh literally mean cooking-pot where it symbolises the free
kitchen (Langar) and saintlihood. Whereas, Tegh means sword where it symbolises
dignity, power and sovereignty. The following are places where this concept has
been utilised;
Firstly, Degh Tegh Fateh8 (dyg qyg Piqh : victory to charity and arms) a Sikh slogan
and moto used by Guru, Mata Ji9 and the first Sikh Raj under Baba Banda Singh
Bahadur on the coins and Hukamnamas. Secondly, in Chandi Di Vaar, Bhagauti
(devotion of Almighty10) is mentioned with the nine (9) Gurus (signifying Piri) and
finally, the Khanda (double-edged sword- Miri) is invoked. Thirdly, in Krishna
Avtar / Rehras Sahib, Guru Ji mentions dyg qyg jg mY doaU clY ] ‘May the cauldron
and sword ever flourish’. Forthly, Degh Tegh Fateh is also mentioned in the daily
Ardas (supplication) of a Sikh11. Fifth, in Guru Gobind Singh Ji’s insignia where he
would make a filled circle and a horizontal ‘t” before commencing His Maha Mantar
(Ik Oangkar to Gurprasad) is to signify the cauldron- charity in the form of Langar
and sword- temporal. Sixth, in all of the Sikh practices of food preparation, the food
is offered to the Tegh (Bhog) first before serving it to the congregation. In this
practice, there is always the amalgamation of the Degh (cauldron) and Tegh
(Kirpan). This is also similar to the preparation of Karah Parshad and Amrit
Sanchar.
Note: Iron- Sarabloh. One of the most probable reasons why Guru Ji has utilised the
word ‘srbloh’ or ‘all-iron’ is that it is the most common element on earth’s outer
and inner core. Iron also finds it’s place in another composition by Guru Ji, the
Sarabloh Granth Sahib. In stellar evolution, some consider iron as the most
dangerous element in the universe as it has its involvement in the supernova. Over
8
There is an inscription on a sword belonging to Guru Gobind Singh in the collection of the erstwhile Nabha
monarchs, which reads, ‘bDy dyg qy Xw qyg qy’ (a man flourishes either by the use of Degh to entertain the poor and
the needy or by the Tegh that is taking to arms to eradicate oppression and establish righteousness) Ref: Guru
Gobind Singh Samarpan Granth by Birinder Singh 1967AD. Another sword of Guru Ji in the Royal House of
Patiala has the inscription, ‘gurU goibMd isMG shwie dyg qyg Pqy jo koeI drsn krygw inhwl’ (Guru Gobind Singh.
With your protection. Victory to charity and arms. Whoever sees, will be blessed). This personal sword of Guru
Ji was blessed to Bhai Tiloka and Rama from his waistbelt (Kamarkasa) when they presented themselves upon
receiving Guru Ji’s Hukamnama. Ref: Sikh Itihasik Yaadgaraan by Sikh History Society Amritsar 1950AD.
9
Degh Tegh Fateh has been written on a Hukamnama to Bhai Alam Singh by Mata Sahib Kaur Ji dated Asu
Vadhi 10, 1783 (Bk.) (1726AD)
10
Guru Arjan Dev Ji has given this definition in Sukhmani Sahib as follow;
BgauqI ; BgvMq Bgiq kw rMgu ] (274-10, gauVI suKmnI, mÚ 5)
The one who has true love for Almighty’s devotion, is a true devotee of Almighty (Bhagauti).
11
The following is the excerpt from Ardas;
jhW jhW Kwlsw jI swihb, qhW qhW rìCAw irAwieq, dyg qyg Pqh, ibrd kI pYj, pMQ kI jIq..

the course of billions of years, the star uses up the reserves of hydrogen, building up
helium. Then it can switch to oxygen, and then silicon, and all the way up to the 26th
element in the periodic table of elements to Iron. Iron absorbs energy in the sense
that the energy required to fuse iron is more than the energy that you get from fusing
iron. Since iron will not fuse to produce more energy, energy is lost by the
productions of neutrinos through a variety of nuclear reactions. Neutrinos, which
interact very weakly with matter, immediately leave the core taking energy with
them. The core contracts and the star titers on the edge of oblivion. So, the
disruption in the equation at the planet’s core once above the threshold of
Chandrashekar Limit would mean that it would no longer hoards its precious cargo
of heavy elements. Instead, it would deliver them to the universe at large in a
supernova that marks its own death but makes it possible for living beings to exist.
Therefore, an iron is not just any other ordinary element but the single best
representation of Almighty’s temporal power.
Not only Guru Ji has used Sarabloh- iron in His composition but has also laid it
down in the Sikh Code of Conduct (Maryada) and lifestyle. During the birth
ceremony (jnm sMskwr), the first drop of fluid a baby partakes is the Amrit (nectar)
made in an iron bowl with an iron Kirpan and served with it. Secondly, during Amrit
Sanchar (initiation ceremony) the khanda and bowl used are of iron. Thirdly, a Sikh
is told to wear a Sarabloh Kara (bangle) and a Sarabloh Kirpan at all times. Forthly,
the preparation of Karah Parshad requires it to be made with Sarabloh utensils. In
addition, the preparation of Langar in historical Gurdwaras is made in iron12 and
some Sikhs who follow the Bibek conduct only partakes in iron. Finally, Guru Ji has
given no substitution of iron and it is ordained to the Sikhs that iron is to be used.
srb kwl jI dI ; riCAw hm nY ]

pd ArQ:- srb kwl-sB dw kwl, sB ƒ lY krn vwlw, ijs leI-‘nmo kwl kwly’ aucwrn
kIqw hY- death of all, the time which is implied on all [
Akwl purK swry simAW ivc iek rs rihx vwlw, ijs leI- ‘srb kwl hY ipqw hmwrw’
kQn hY- the timeless Almighty who remains in a single state[
swnMU krqwr jI dI rìKAw hY[
I have embraced the protection of Almighty in the form of ever existing death for all
(Sarab Kal). Guru Gobind Singh Ji seeks the protection by acknowledging the
Almighty as a form of death as He describes that death can only appear by the
command of Almighty Himself.
12
Among the many benefits of eating from iron utensils is that it improves the iron content in the body and thus
protects a person from iron-deficiency anemia. This is also an added benefit to the vegetarians as the iron that is
usually found in red meat can be substituted.

srb loh jI dI ; sdw riCAw hm nY ]

pd ArQ:- sdw- hmySw, forever[
swnMU hmySw inrMkwr jI dI rìKAw hY[
I will always continue to embrace the protection of Almighty who is
omnipresent in the form of Atma (Loh means illuminance) which is the form of
life.
Sri Guru Gobind Singh Ji's Akaal Ustat was an extremely important composition
that along with its inclusion in contemporary manuscripts, it is also included in
the Sarbloh Granth, which has been provided below;
Akwlu squiq ky Awid slok jy ; sRI srbloh kI r`CÎw ]

mhwkwl Akwl purK jI ; eyk joiq suB id`CÎw ]
The first stanza from Akal Ustat, [which states] 'Sri Sarbloh is my protector', that
Mahakal, the revered Timeless Being, is the same one light which gives pure
teachings.
- Sarbloh Granth, part 2, page 432
pYhlI sUcnw :- au~pr ilKIAW qukW Akwl
ausqq bwxI dIAW sRI gurU goibMd isMG jI ny
AwpxI in`jI sRI swihb qy ilKIAW hoeIAW
hn[ ieh sRI swihb swihb-ey-kmwl ny
rwie klW ƒ Byt kIqI sI jo is`K rwj smyN
mhwrwjw rxjIq isMG dy qoSyKwny iv`c sI[
rwj Kqm hox qy mhwrwjw dlIp isMG jdoN
lwhOr dw Aihdnwmw shI kIqw qw ies
piv`qr sRI swihb ƒ ieMglYNf ilAWdw igAw
pr aus qoN pihlW h. bryrton jo aupshwiek
kmiSnr sI sMn 1854 iv`c aus ny dyKI sI[
ies au~pr Akwl ausqq dIAW pMgqIAW
ilKIAW hoeIAW sn[ auh ic`TI hjy vI mOjUd
hY qy id`qI geI hY[
First Notice: The above opening lines of Akaal Ustat were also inscriped on
Guru Ji’s personal sword which he later gifted to Rai Kalaan. This sword
(Sri Sahib) was later in the Maharaja Ranjit Singh’s Toshakhana (treasury)
and upon the signing of the Treaty of Lahore by Maharaja Duleep Singh,
this sword was brought to England

587
but before it was sent, H.Brereton the deputy commissioner of Ludhiana

inspected the sword and wrote a letter dated 1854AD mentioning the Gurbani
inscribed. This letter has been shown above13. (Source: The Granth of Guru
Gobind Singh by GS Mann and K Singh).
dUjI sUcnw :- jYsI aupr ilKI gurbwnI, gurU swihb dy qlvwr qy sI vYsy hI gurU
jI dy cwr Awienw aupr vI ilKI hY[ ieh cwr Awienw jo iek AMg rKSk hY,
mhwrwj ny BMgwnI dy ju`D pihinAw sI [ swhmxy qvy aupr mUl mMqr (nwnk hosI
BI scu qk) ipCy jwp swihb dw mMgl, s`jy pwsy riKAw dy sbd Aqy K`by Akwl
ausqq dy auprly CMd sony ivc ilKy hoey hY [ ieh cwr Awienw hux pitAwlw
irAwsq ivc mOjUd hY[
Second Notice: Just like the
above stanzas of Gurbani are
inscribed on Guru Gobind
Singh Ji’s tulwar, similarly
Guru Ji’s Char Aina (mirror
armour, a cuirass) had the
similar inscription in gold.
The front plate had the Mool
Mantar (Ik Oangkar till
Nanak Hosi Bhi Sach), back
plate the invocations of Jaap
Sahib, right plate having
Rakhia de Shabad which are
read during Kirtan Sohila and
left plate having Akaal Ustat.
This Char Aina is currently in
the royal collection of Patiala.
(Source: Sikh Heritage: Ethos
& Relics by Bhayee Sikandar
Singh and Roopinder Singh).
13The similar has been written in Sikhan Di Tarikhi Tabrukat (Punjabi) Historical Relics of the Sikhs by
Shamsher Singh Ashok. Published by SGPC.

538
qIjI sUcnw :- Akwl ausqiq dy Awid ivc sRI hjUr jI ny ieh vwk Awpxy piv`qR
hsq kmlW nwl AMikq kIqy hn[ ies qoN Aglw pwT ilKwrI jI qoN ilKwieAw
hY[ ies g`l ƒ sPu~t krn leI BweI swihb BweI mnI isMG jI ShId ny ieh tUk
cwVHI hY, jo auqwr Kwsy dsqKq kw pwqswhI 10’ Aqy ies qoN A`gy swP ilK id`qw
hY:-
Third Notice: According to Pandit Narain Singh and other scholars of the time, in
the beginning of Akaal Ustat, Sri Guru Gobind Singh Ji has written the above hymns
in His own handwriting. The scribe, Bhai Mani Singh Shaheed, then wrote the
following hymns as Guru Ji narrated14. Thus this explains why the next line has been
written. However, there can be a second interpretation as follows;
Note: Learn to unlearn. The earlier wordings of ‘auqwr Kwsy dsKq kw ]’ can mean
that the above special (Khas) quatrain is the supplication towards Almighty and the
following, ‘AwgY ilKwrI ky dsKq ]’ be the derivation of Almighty’s qualities and
praises. Meaning, Guru Ji has given more importance (by naming it Khas- special)
in the supplication towards Almighty rather than understanding the qualities and
praises of the infinite which is also shown at the end where these composition ends
abruptly denoting that the praises are endless. But in order to reach to the level of
complete submission (in order to perform a supplication), the need for knowing the
greatness of Almighty is paramount. Only if one understands that Almighty is
infinite and everything will it be able to be in complete submission (learn to
unlearn). So, in order to reach the level of submission and love, one needs to learn to
shun the self (Haumai) and by loosing, the finite becomes infinite. Whilst,
mentioning praises, there has to be a self but in supplication there need not be self.
Thus, Guru Ji like in many of His composition performs a supplication (Ardas)
before beginning His poetry to make us understand that nothing is greater than
complete submission where love proliferates. Guru Ji mentions Nirgun (without
attributes) and then expands on the Sargun (with attributes) to make ignorant beings
like us to understand the vastness.
In the similar manner, our Mool Mantar is divided between the composition of
Almighty and Guru Nanak Dev Ji. Wherein, ‘<> siqnwmu krqw purKu inrBau inrvYru
Akwl mUriq AjUnI sYBM gur pRswid ]’ is the gift of Almighty and the following ‘] jpu
] Awid scu jugwid scu ] hY BI scu nwnk hosI BI scu ]1]’ is the composition of Sri
Guru Nanak Dev Ji. The earlier lines of Mool Mantar dwells in the nature of
Almighty beyond the creation not taking into consideration of Maya (i.e. time) but
the following lines by Guru Nanak not only includes the nature of Almighty within
Maya- the creation but also includes His name. So, the earlier lines mentions
Almighty in Nirgun and the following by Guru Nanak is of Sargun. Thus, forming
14
Interestingly, in the Patna Sahib 1698AD manuscript (shown later in the book) there is no wording of Aage
Likhari Ke Daskhat.

the Mool Mantar. Similarly, Almighty is one, omnipresent, omniscient but it is

Nirgun and Sri Guru Nanak Dev Ji is the Sargun form of Almighty.
Note: Guru Gobind Singh Ji’s handwritten Sri Dasam Granth. According to newer
findings, there are various manuscripts in the notable collections of important
families where Guru Ji has written his composition with his own hands that has not
been studied previously. Till date, we have seen multiple manuscripts with the
distinctive handwriting of Guru Ji namely, Jaap Sahib, Bachitar Natak, Chandi
Charitr Ukt Bilas, Chandi Charitr II, Chandi Di Vaar, Gian Parbodh, Chaubis Avtar,
Charitropakhyan and Sri Guru Granth Sahib Ji15. This would mean that Guru Ji did
not only utter but even wrote the compositions Himself.
The following are some of the pages of the manuscript with the Gurbani of Sri Guru
Gobind Singh Ji in His own distinctive handwriting. The script in the following angs
(pages) has been verified and cross-checked16 with the Hukamnamas issued by Guru
Ji, Guru Ji’s Nisan (mark) on the manuscripts of Sri Guru Granth Sahib (SGGS),
Khas Patras (special pages) in the manuscripts of Sri Dasam Granth and the
manuscript of SGGS written by the Guru. This will be dealt in detail with the
transliteration in modern Gurmukhi script in our forthcoming book, Sri Dasam
Granth Sahib: Facts Beyond Doubt.
15
This manuscript of Sri Guru Granth Sahib Ji is entirely written by Sri Guru Gobind Singh Ji and it is known as
the Anandpuri manuscript of Sri Guru Granth Sahib Ji circa 1687AD (not to be confused with the Anandpuri
manuscript of Sri Dasam Granth Sahib circa 1695/1696AD). This manuscript was restored and digitized by late
Manohar Singh Marco.
16
Similar effort was conducted by Randhir Singh and published by SGPC in 1962 (3rd edition) in which upon
examining the Khas Patras on Bhai Mani Singh Ji’s Bir, Sangrur Bir and Patna Sahib Bir, he mentions that it is
without doubt Guru Ji hand wrote Sri Dasam Granth Sahib (Ref: Sri Guru Gobind Singh Ji Di Shabad Murat
Dasven Patshah De Granth by Randhir Singh pg. 15)

Jaap Sahib- The first ang (page) with the opening stanza, Akwl jI shwX jI
Bachitar Natak- Chapter of author’s lineage (Kav Bans). Stanza 1-8

Chandi Charitr Ukt Bilas- Chapter 3, Stanza 68-70
The last stanza has the Sikh National Anthem: Deh Shiva Bar Mohe Ehe.. (Part of
Chandi Charitr Ukat Bilas stanza number 231)

Chandi Charitr II- Chapter 6, Stanza 209-213
Chandi Di Vaar – Concluding Ang (page), Stanza 54-55

Gian Parbodh- Commencement with opening lines ‘Akwl jI shwX jI’
Chaubis Avtar- Mach Avtar, Stanza 42-45

Charitropakhyan- Invocation, Stanza 1-2
Sri Guru Granth Sahib Ji Ang 317-318

AwgY ilKwrI ky dsKq ]

pd ArQ:- AwgY-next, following [ ilKwrI- scribe[ dsKq- signature, mark, writes[
Guru Gobind Singh Ji now narrates the following hymns while Bhai Mani Singh
Shaheed scribes the final copy17.
qÍpRswid ] caupeI ]
By Your Grace. Chaupai:
pRxvo Awd eykMkwrw ]

pd ArQ:- pRxvo-nmSkwr krdw hW, my salutation [ Awd- primal[
mY pihlW eykMkwr ƒ nmSkwr krdw hW [
I prostrate before Almighty who is One and the creator, sustainer and destroyer.
jl Ql mhIAl ; kIE pswrw ]

pd ArQ:- jl Ql- jl dw Q`lw (pqwl), ocean’s bed (underworld)[ mhI- DrqI,
land[
ijs ny pqwl, DrqI qy AkwS dw pswrw kIqw hY[
He who created the vast nature containing water, underworld, earth and sky.
Awd purK ; Abgq AbnwsI ]

pd ArQ:- Abgq- (AbXkiq) dyh qoN rihq, inrwkwr, with no body[
jo swry purKW dw mu`F hY, dyh qoN ibnW qy nwS qoN rihq hY[
He is Primal Being, without a fixed physical form and indestructible.
17
An evidence to support this is within the Bhai Mani Singh Shaheed’s combined manuscript of Sri Guru
Granth Sahib Ji and Sri Dasam Granth Sahib Ji currently in Delhi, India wherein after attaching Guru Gobind
Singh Ji’s 8 Khas Patras, Bhai Sahib Ji writes, ‘auqwrw Kws dsqKq kw’ (Copy of the special script) before he
transliterates the Khas Patra into normal Gurmukhi script. (Ref: Puratan Bidan Te Vichar by Harnam Das Udasi
1969AD)

lok c`qR ds ; joiq pRkwsI ]1]

pd ArQ:- c`qR ds- (cqr-cwr+ds) cOdW, Chatar can be broken down into 2 words:
4 (Char) + 10 (Das)=14 [ pRkwsI- cwnxw hY, illuminance [
cOdW18 lokW ivc ijs dI joq dw cwnxw hY[
His light (form of life) pervades in all the fourteen realms (seven skies and seven
underworlds) which means Almighty's presence as form of life exist in within the
entire creation of universe.
hsq kIt ky ; bIc smwnw ]

pd ArQ:- hsq- hwQI, elephant[ kIt- kIVI, ant[
jo hwQI qoN lY ky kIVI q`k, sB dy ivc smwn s`qw krky pUrn hY[
His existence is equally the same within an elephant and an ant. Almighty exists
completely in each of His creation.
rwv rMk ; ijh ieksr jwnw ]

pd ArQ:- rwv- Dnvwn, wealthy[ rMk- inrDn, poor[ iek sr- ieko ijhw, equally,
without discrimination[
Aqy ijhVw rwv rMk ƒ ieko ijhw jwxdw hY[
He recognises rich and poor equally means that the existence of Maya do not
influence Him in anyway as He is the creator of Maya.
Similarly, Sri Guru Arjan Dev Ji says;
rMku rwau ; jw kY eyk smwin ] kIt hsiq ; sgl pUrwn ]

(863-11, goNf, mÚ 5)
The beggar and the king are all the same to Him. He sustains and fulfills both the ant and the
elephant.
A`dÍ AlK ; purK AibgwmI ]

pd ArQ:- A`dÍ- dvYq ibnw, without dualism[ AibgwmI- (Abgm-pRp`k igAwn) XQwrQ
igAwn vwlw, firm knowledge meaning knowledgeable[
dvYq qoN ibnW, nw jwxy jwx vwlw purK Aqy XQwrQ igAwnI hY,
He is beyond doubt, He is beyond anyone 's grasp, He is the Universal sustainer and
He is with the ultimate knowledge.
18
s`q AkwS- BU, BUv, sv, mh, jn, qp Aqy sqX[
S`q pqwl- Aql, suql, ibql, qlwql, mhwql, rswql, Aqy pqwl[ ieh cOdW lok hn[

sB Gt Gt ky ; AMqrjwmI ]2]
pd ArQ:- Gt- srIr, body[ AMqrjwmI- AMdr dI jwnx vwlw, one who posseses the
faculty of knowing other’s thoughts and feelings[
jo swry srIrW dy idlW dy AMdr dI jwnx vwlw hY[
He is the knower of the body and hearts of each one.
AlK rUp ACY AnByKw ]

pd ArQ:- ACY- nw nws hox vwlw, indestructible[ AnByKw- ByK qoN rihq, without any
particular outfit[ inAwrw- Al`g, v`Krw, distinct[
jo Al`K rUp nws rihq hY [
His form is beyond description, beyond destruction and without a peculiar outfit
related to any particular sect or faith.
rwg rMg ; ijh rUp n ryKw ]

pd ArQ:- rwg- pRIiq, affection [ rMg- pRym, KuSI, love, happiness[ rUp- form[ ryKw-
destiny, lines on the palm, forehead and feet[
ijs dw rwg rMg qy rUp ryK nhI hY[
He is beyond all physical affections, colours, forms and destinies.
brn ichn ; sBhUM qy inAwrw ]

pd ArQ:- inAwrw- Al`g, v`Krw, distinct[
jo vrn icMnH Awidk sBnw qoN Al`g hY[
He is beyond all caste and any particular religious mark.
Awd purK ; AdÍ Abkwrw ]3]

pd ArQ:- Abkwrw- with no vices (lust, anger, greed, attachment, ego)[
jo swry purKW dw mu`F hY, dvYq qoN ibnW qy ivkwrW qoN rihq hY[
He is Primal, the universal sustainer, beyond doubt and vices.

brn ichn ; ijh jwq n pwqw ]

pd ArQ:- brn- jwiq, rUp, rMg, caste, form, colour[ ichn- icMnH, l~Cn, distinctive
feature, characteristic qualities[
ijs dw brn icMnH jwq qy pwq nhI hY[
He does not belong to any caste nor His physical form can be contained in any
insignia. He has no particular race nor any social class.
Similarly, Sri Guru Arjan Dev Ji says;
qUM ; vrnw ichnw bwhrw ] (74-12, isrIrwgu, mÚ 5)
You are without color or mark.
s`qR im`qR ; ijh qwq n mwqw ]

pd ArQ:- s`qR- vYrI, opponent, enemy[ im`qR- dosq, friend[ qwq- ipqw, father[
mwqw- mother[
ijs dw vYrI, im`qR, ipqw qy mwqw nhI hY[
None is an enemy or a friend to Him nor He has a father or mother.
sB qy dUir ; sBn qy nyrw ]

pd ArQ:- dUir- furthest[ sBn- all[ nyrw- near[
jo sBnw qoN dUr Aqy sBnW dy nyVy hY[
He is the nearest and farthest of all.
jl Ql mhIAl ; jwh bsyrw ]4]

pd ArQ:- jl- water[ Ql- land[ mhIAl- space, ether[
ijs dw iqMnW lokW ivc vsybw hY[
He is present everywhere on earth, water and within the ether wherever the creation
exist (omnipresent)

Anhd rUp ; Anwhd bwnI ]

pd ArQ:- Anhd- (An+h`d) Apwr, (An=Beyond, Had=Limit), Infinite[ Anwhd
bwnI- (An+Awhq) s`t, Tokr, (An= without, Aahat= sound/noice) auh Avwz jo iksy
s`t Tokr jW rgV qoN ibnW hovy[ ijs ƒ XogI lok dsm duAwr ivc suxdy hn[ the sound
which is produced without any instrument and percussion. It is usually heard in the
Dasam Duar (tenth door- opening of our body) area.
Apwr rUp vwlw, Anwhq bwnI vwlw [
His form is without limit and His hymns resounds unstruck endlessly.
Note: The unstruck sound (Anwhd). The Yogis believe to have listened in the Dasam
Duar are akin to the following:
No. Instrument Description
I. ikMgrI Music of Kingri (stringed chodophone)
II. vIxw Music playing from Veena (multistringed chordophone)
III. imRdMg Sound of percussions from a Mridangam
IV. murlI The sound of a flute
V. sMK The sound of a conch being blowed
crn srn ; ijh bsq BvwnI ]

pd ArQ:- BvwnI- pRikRqI mwieAw, ijs qoN jgq hoieAw hY, Maya, the power by which
this creation is formed[
ijs dy crnW dI Et ivc mwieAw vsdI hY[
Maya (the entire physical wealth of the universe) dwells in the sanctuary of His feet.
Note: Bhavani. The meanings of the word ‘BvwnI’ (Bhavani) has been explained by
Guru Ji in His Chaubis Avtar;
pRQm kwl sB jg ko qwqw ] qw qy BXo qyj ibKXwqw ]

First of all the Almighty created the form of Kal which is the father of whole creation and from Him
emerged tremendous radiance,
soeI BvwnI nwmu khweI ] ijin isgrI Xh isRsit aupweI ]29]

which was known by the name of Bhavani. Who further created this universe.

From the above it can be made clear that from the Sargun (with attributes)
Almighty, Kal, the time took its form and from it, an energy of tremendous radiance
was created. This energy is Bhavani or Maya as the whole creation if seen from an
‘entity’ or ‘self’ is Maya19. But Almighty- the creator of Kal (Mahakal) is still the
Master.
bRhmw ibsn ; AMqu nhI pwieE ]

pd ArQ:- ibsn- Vishnu[AMq- end[ pwieE- attain[
ivSnMU ny ijs dw AMq nhI pwieAw
Deity Brahma and Vishnu do not know His end means they fail to comprehend him.
nyq nyq ; muK cwr bqwieE ]5]

pd ArQ:- muKcwr- cOhW mUhW nwl, four faced- Brahma [
qy bRhmW ijs ƒ cOhW mUMhw nwl byAMq byAMq kih irhw hY[
The deity with four faces (Brahma) pronounce Him endless and limitless.
koit ieMdR ; aupieMdR bnwey ]

pd ArQ:- aupieMdR-(aupdr) Aidiq dy pytoN kSXp dw pu`qr, ieMdr dw Cotw Brw, vwmn
Avqwr, The son of Kashap and Aditi, younger brother of Indra[
ijs ny kroVW hI ieMdr qy vwmn Avqwr bxwey hn[
He has created millions of Deity Indras (The King of Heaven) and Upinder (Mother:
Aditi, Father Kashyap, younger brother of Deity Inder and he is also known as
Vaman (Dwaft) Avtaar).
bRhmw rudR ; aupwie Kpwey ]

pd ArQ:- rudR-iSv, Shiva[ aupwie-created[ Kpwey-destroyed[
jo bRhmw qoN iSvjI ƒ pYdw krdw qy nwS krdw hY[
With His power and concensus Brahma creates and Shiva destroys.
The original meaning of Rudra is "to cry", because Shiva cried (Rud) as soon as he
was born and Brahma named him as such20. There are 11 sects of Rudras, Shiva
being one of them.21
19
Maya is only non-existent if the ‘entity’ seeing it does not exist. Which means, in the state of no Haumai (I-
ness), there is no ‘self’ and there is a union of Atma with Parmatma thus the being is liberated from the clutches
of Maya or Bhavani and it resides in his feet (forever at his service).
20
Shatapatha Brahmana, Yajur Veda
21
In Mahabharata Lord Krishna tells why Lord Shiva is also called Rudra: Since he burns and oppresses, is keen
and fierce, and endued with great energy, and is engaged in eating flesh and blood and marrow, he is said to be

lok c`qR ds ; Kyl rcwieE ]

pd ArQ:- c`qR ds- Chatar- 4; Das- 10= 14 [lok-region, worlds [
cOdW lok ApxI Kyf bxweI hoeI hY [
Fourteen-region of universe are all His created play.
The seven higher regions are:
Sat/ Brahma Lok; Tap Lok; Jan Lok; Mahar Lok; Svar Lok; Bhuvar/Pitri Lok; Bhur
Lok (Earth)
The seven lower regions are:
Atal Lok; Vital Lok; Sutal Lok; Talatal Lok; Mahatal Lok; Rasatal Lok; Patal Lok.
bhur Awp hI ; bIc imlwieE ]6]

pd ArQ:- imlwieE- merges[
Aqy iPr Apxy ivc hI aunW lokW ƒ smyt lYNdw hY[
He first creates it and then coalesces (merges) it unto Himself
dwnv dyv ; PinMd Apwrw ]

pd ArQ:- dwnv- dYNq, rwkS, bury AwdmI, demons, immoral people [ PinMd- (PxINdR)
SySnwg, Seshnag[
ijs ny byAMq hI dYNq, dyvqy, SySnwg [
He is the creator of innumerable demons, deities and Sesh Nag (a snake with a
thousand heads who is believed to recite 2000 new names of Almighty daily and is
seat for Vishnu)
Rudra. [Anushasana Parva Section CLXI]. One of the etymological [Nirukta] meaning is given as: रुदं द्रावयतिती
रुद्र: Rudam Dravayetiti Rudraha: ie. One who takes away the Grief/Misery[Rodanam] of Samsara is called
Rudra.

gMDRp j`C ; rcY suB cwrw ]

pd ArQ:- gMDrp- dyv lok dy gv`Xy, jo igxqI ivc 6333 hn Aqy ‘muin’ qy ‘pRDw’ dy
pytoN, kxU irKI qoN ijMnHW dI auqpqI hY pr ivSnMU purwx ivc ienHW dI auqpqI bRhmw qoN ilKI hY,
Singers of the heaven whose count is 6,333 and believed to have been produced by
22
Kannu Rikhi. However, Vishnu Puran states that they are formed from Bharma .[
j`C- (X`KX) dyviqAW dI iek Kws jwqI, ghXk ijnw dw suAwmI kubyr hY, a subset of
deities whose master is Kuber [ suB cwrw- suMdr cwr KwxIAW dy jIv, beautiful four
catergories of creation[
gMDrb, j`C Aqy suMdr cwr KwxIAW dy jIv rcy hn[
He is the creator of the singers in heaven (Gandhrab - in total of 6,333), Yaksha23
(Jasch) and all the four (4) categories of creation (Andej, Jeraj, Setaj & Utbhuj).
BUq BivK ; Bvwn khwnI ]

pd ArQ:- BUq- bIq cukw smw, past[ BivK- A`gy Awaux vwlw smW, future[ Bvwn-
vrqmwn smW, present[
iqMnW kwlW ivc ijs dI kQw ho rhI hY [
His discourses has been uttered in the past and now in present and will be continue
in future.
Gt Gt ky ; pt pt kI jwnI ]7]
pd ArQ:- pt pt- gupq qoN gupq, confidential, unrevealed [
Aqy jo srIrW dy idl dI gupq qoN gupq g`l jwxdw hY[
He is the knower of all human hearts, therein all the thoughts as well.
qwq mwq ; ijh jwq n pwqw ]

pd ArQ:- qwq- ipqw, father[ mwq- mW, mother [ jwq- caste[ pwqw- social
standing[
ijs dw ipE, mW qy jwq ibrwdrI nhI hY
He has neither mother nor father nor any caste and social class.
22
In another place in the same Purana, it is also mentioned that they were the offspring of Kashyap and Arishtā,
and therefore grandchildren of Brahmā. The Padma Purāna speaks of them as the children of Vach.
23
Jachchh or Yaksha - a sect of deities whose master is Kuber (the Almighty of riches and treasures). In
accordance to Vishnu Puran their origins are believed to be from Brahma's hunger thoughts. The female
counterpart of Yaksha is Yakshini. Their task is to caretake the hidden treasures. ivsn purwx ivc iliKAw hY-iek
vyrI bRhmw ƒ Bu`K l`gI, aus qmo ibRqI qoN j`C pYdw hoey

Sri Guru Nanak Dev Ji says in Raag Sorath;
nw iqsu mwq ipqw suq bMDp ; nw iqsu kwmu n nwrI ]

He has no mother, father, sons or relatives; He is free of sexual desire; He has no wife.
Akul inrMjn Apr prMpru ; sglI joiq qumwrI ]2] (597-7, soriT, mÚ 1)
He has no ancestry; He is immaculate. He is infinite and endless; O Almighty, Your Light is
pervading all. ||2||
eyk rMg ; kwhU nhI rwqw ]

pd ArQ:- eyk rMg- smwn, jo AMdro ieko ijhw hovy, swP idl vwlw, equality, constant,
one who is in a state of parity from within[ rwqw-moh krnw, having attachments[
jo sB nwl iek smwn hyY[ iksy nwl rwg dvYq nhI krdw[
He remains in constant state without any attachment.
srb joq ky ; bIc smwnw ]

pd ArQ:- srb joq-sB ƒ cwnx krn vwlw, sUrj, cMdRmW Awidk, illuminator (e.g. sun,
moon, stars, etc.)[
jo sUrj qy cMdRmW ivc smW irhw hY [
He permeates in all the sources of light (Sun & Moon).
sBhUM ; srb TOr pihcwnw ]8]

pd ArQ:- sB-all[ hMU-(hun) smW, times[ pihcwnw-recognised[
AsW aus ƒ swry simAW qy sBnw jgHw qy pCwixAw hY[
Guru Gobind Singh Ji says, I recognised Him during all times and in all places.
The above qualities of Almighty has been described by Bhai Gurdas Ji in his Kabitt;
inrMkwr inrwDwr inrwhwr inribkwr ; AjonI Akwl AprMpr AByv hY ]

The eternal form of Almighty whose embodiment is the True Guru; is formless, support of all, who
has no desire of any food, who is free from all vices, free from the cycle of birth and death,
imperishable, limitless, and one who cannot be fathomed.
inrmoh inrbYr inrlyp inrdoK ; inrBY inrMjn Aqh pr Aqyv hY ]

He is without any attachments, animosity, free from all allurements and stigmas
Aibgiq Agm Agocr AgwiD boiD ; Acuq AlK Aiq ACl ACyv hY ]
Whose extent cannot be fathomed, is imperceptible, beyond the senses.

ibsmY ibsm AscrjY AscrjmY ; AdBuq prmdBuq gurdyv hY ]344]

Knowing Him is most baffling, amazing and astonishing that can make anyone blissfully ecstatic.
The effulgent form of the True Guru is the form of such an eternal and radiant Almighty.
kwl rhq ; Ankwl srUpw ]

pd ArQ:- An kwl-Akwl, beyond time and death[
jo mOq qoN rihq Akwl srUp hY [
He is beyond Time and His form is undestructible.
AlK purK ; Abgq AvDUqw ]

pd ArQ:- Abgq-(Avgq) ividq, gXwq, jwinAw hoieAw, known, proven[
ieh g`l ividq hY, jo Al`K purK inrlyp hY[
He is existence in all is beyond comprehension, formless and beyond maya.
jwq pwq ; ijh ichn n brnw ]

pd ArQ:- jwq-jMmnw, birth, caste[ pwq-mrnw, death, social standing[
ijs dw jMmxw mrnw qy hor koeI vrn icMnH nhI hY[
He does not belong to any caste nor His physical form can be contained in any
insignia. He has no particular race nor any social class.
Second meaning: He is beyond the cycle of birth and death and thus He cannot be
contained in worldly segregations like caste and affluence.
Sri Guru Arjan Dev Ji utters the similar qualities of Almighty;
qUM ; vrnw ichnw bwhrw ] hir idsih ; hwjru jwhrw ]

(74-12, isrIrwgu, mÚ 5)
You are without color or mark. The Almighty is seen to be manifest and present.
Abgq dyv ; ACY AnBrmw ]9]

pd ArQ:- ABgq- tukVy nhI hoskdy, cannot be partitioned[ AnBrmw-without
delusion [
auh dyv dyh qoN ibnW hY[ nws nhI huMdw Aqy Brm qoN rihq hY[
He is formless (without segregations), beyond death and duality

sB ko kwl ; sBn ko krqw ]

pd ArQ:- kwl- death, end[ krqw-creator, beginning[
jo sB ƒ mwrdw hY, sBnW ƒ bxwaudw hY [
He is the death and He is the creator of all.
Second Meaning: He is the end and also the beginning. Similary to the auroboros
whereby a snake is depicted eating its own tail in a circular manner which resembles
infinity.
Thus, Sri Guru Nanak Dev Ji talks about this reality in the following Shabad;
jMmxu mrxw ; hukmu pCwxu ]1] rhwau ] (412-15, Awsw, mÚ 1)

Understand that birth and death come according to Almighty's Will. ||1||Pause||
rog sog ; doKn ko hrqw ]

pd ArQ:- rog- ibmwrI, disease[ sog- psychiatric illness, sadness[ doKn- pwp,
sins[ hrqw- destroys, snatches[
rog sog qy pwpW ƒ nws krdw hY[
He destroys all diseases, mental illness and sins.
eyk icq ; ijh iek iCn iDAwieE ]

pd ArQ:- icq- concentration[
iekwgr ic`q ho ky ijs purS ny aus ƒ iek pl iCn Br vI Xwd kIqw hY [
One who remembers Him in full concentration even for a split second
kwl Pws ky ; bIc n AwieE ]10]

pd ArQ:- Pws- noose[
auh muV ky kwl dI PwhI ivc AwieAw hI nhI hY[
shall free himself from the noose of death.
Note: Remembrance of Almighty. There is a story of Ajamal which finds its place in
Sri Guru Granth Sahib Ji. Ajamal was an educated Brahmin whose father was a
courtier. He was married and had children. Once, he strayed from his route and
entered the red-light district. His father prohibited the route but yet he did not listen.
Lust overcame him when he saw a prostitute whom he was attracted to. The frequent
visits to the brothels tarnished his name and he was forsaken both by his family and
country. He started living in the jungles with the prostitute and had many kids. By
his good fate, he met few holy men who advised him to name his yet to born son as

‘Narayan’ (Almighty) and after his birth, Ajamal was fond of Narayan. On his
deathbed, he was calling upon his son; Narayan multiple times that his concentration
went towards Narayan, the Almighty. He passed away but was liberated. Sri Guru
Tegh Bahadur Sahib Ji says;
Ajwml kau AMq kwl mih ; nwrwien suiD AweI ]

At the very last moment, Ajaamal became aware of Almighty;
jW giq kau jogIsur bwCq ; so giq iCn mih pweI ]2]

(902-1, rwmklI, mÚ 9)
that state which even the supreme Yogis desire - he attained that state in an instant. ||2||
Many instances occurred in which by chanting Almighty’s name with utmost faith
and Bhavna (spiritual conviction) resulted in the worst sinners attaining liberation.
Bhagat Nam Dev Ji explains this in the following beautiful Shabad;
hir hrnwKs ; hry prwn ] AjYml kIE ; bYkuMTih Qwn ]

Almighty took the life of Harnaakhash, and gave Ajaamal a place in Sachkhand.
sUAw pVwvq ; ginkw qrI ] so hir ; nYnhu kI pUqrI ]2]

Teaching a parrot to speak Almighty's Name, Ganika the prostitute was saved. That Master is the
light of my eyes. ||2||
hir hir krq ; pUqnw qrI ] bwl GwqnI ; kptih BrI ]

Chanting Almighty’s Name, Pootna was saved, even though she was a deceitful child-killer.
ismrn ; dRopd suq , auDrI ] gaUqm sqI ; islw insqrI ]3]

Contemplating Almighty, Dropadi was saved from being naked in the Kerav’s court. Gautam's wife,
turned to stone, was saved. ||3||
kysI kMs ; mQnu ijin kIAw ] jIA dwnu ; kwlI kau dIAw ]
Almighty, who killed Kaysee (a demon who fought with Krishna in the form of a horse) and Kans
(Sri Krishna’s maternal uncle) , gave the gift of life to Kali a cobra snake.
pRxvY nwmw ; AYso hrI ] jwsu jpq ; BY Apdw trI ]4]1]5]

(874-12, goNf, Bgq nwmdyv jI)
Prays Naam Dev, such is my Almighty; chanting on Him, fear and suffering are dispelled. ||4||1||5||
Sri Guru Arjan Dev Ji also explains that by remembering and chanting Almighty,
the cycle of reincarnation is broken;

Awid AMiq dieAwl pUrn ; iqsu ibnw nhI koie ]

In the beginning, and in the end, there is none other than the perfect, Merciful Master.
jnm mrx invwir hir jip ; ismir suAwmI soie ]2] (675-17, DnwsrI, mÚ 5)
The cycle of birth and death is ended, chanting the Almighty’s Name, and remembering Almighty
Master in meditation. ||2||
qÍpRswid ] kibq ]
By Your Grace. Kabitt
Note: In the following 10 stanzas in the Kabitt poetic style, Sri Guru Gobind Singh
Ji will depict Almighty in both the extreme spectrum of His creation to show the
uniformity of Almighty and the oneness24. This is an elaboration of the following
hymn;
sBu goibMdu hY , sBu goibMdu hY ; goibMd ibnu nhI koeI ]

(485-3, Awsw, Bgq nwmdyv jI)
Almighty was in past, is in the present and will be in future, Almighty is within the three worlds,
without Almighty, there is nothing at all.
kqhUM sucyq huiekY , cyqnw ko cwr kIE ;

kqhUM AicMq huiekY , sovq Acyq ho ]
pd ArQ:- cyqnw25- cyqnqw, animation[ cwr- pRcwr, spread[ AicMq- byiPkr,
carefree[ Acyq- GUk, lifeless, unanimated [
ikqy sucyq ho ky cyqn dw pRcwr krdy ho Aqy byiPkr ho ky GUk suqy pey ho[
During the times You choose to have physical creation, You dwell in consciousness
and create animate power all over the universe. During the times when You choose
not to have any creation, You dwell in peace and deep sleep.
24
It can also be said that Guru Ji is trying to lift the misconception that Almighty only exist in superior
qualities/creation. Guru Gobind Singh Ji uses the word ‘sometimes’ (kqhUM , khUM) in all of the 10 Kabitts to
describe Almighty’s vastness. This is because Guru Ji is giving a second person’s view. However it does not
mean that Almighty is sometimes present and absent from the given examples as it simply shows a human
capability to comprehend a complex topic.
25
keI igAwnI ieauN sMDI krky ArQ krdy hn- ‘cyqnw ko cwr= cyqnw ku aucwr’ ‘cyqnw dw aucwr’ vwihgur dw ismrn
krdy ho[

kqhUM iBKwrI huiekY , mWgq iPrq BIK ;

khUM mhW dwn huiekY , mwigE Dn dyq ho ]
pd ArQ:- iBKwrI- beggar[ dwn- bKSnw, philanthropist[
ikqy mMgqw ho ky iBiKAw mMgdy iPrdy ho Aqy ikqy mhWdwnI ho ky mUMho mMigAw DMn
dyNdy ho[
Sometimes, You choose to become a beggar who roams around begging for alms.
Sometimes, You choose to be a benefactor who grants alms as wished.
khUM mhw rwjn ko , dIjq AnMq dwn ;

khUM mhW rwjn qy , CIn iCq lyq ho ]
pd ArQ:- AnMq- countless[ iCq- ipRQvI, DrqI, land[
ikqy mhwrwijAW ƒ DrqI bKS rhy ho, Aqy ikqy mhwrwijAW qoN DrqI Koh ky lY
rhy ho[
Sometimes, You grant the great kings with aplenty of land to rule and sometimes
You confiscate land from the great kings.
khUM byd rIq , khUM qw isau ibpRIq ;

khUM iqRgun AqIq , khUM surgun smyq ho ]1]11]
pd ArQ:- rIq- mrXwdw, conduct[ ibpRIq- ault, opposite[ iqRgun- rjo, qmo qy sqo,
the 3 qualities of Maya[ AqIq- rihq, beyond, without[ surgun- swry gun, all
virtuous [
ikqyy vydW dy Anuswr ho, ikqy aunHW dy ault ho, ikqy iqMnW guxw dy rihq ho, Aqy
ikqy swry guxw smyq ho[
Sometimes, You are in accordance to the practice of knowledge and sometimes you
choose to be against . Sometimes, You are beyond the three characteristics of Maya
(Sato, Rajo & Tamo) and sometimes You choose to adopt the characteristics.

khMU jC gMDRb aurg , khMU ibidAwDr ;

khMU Bey ikMnr ipswc , khMU pRyq ho]
pd ArQ:- aurg- s`p, snake[ ibidAwDr- dyviqAW dI iek jwiq, jo ipRQvI qy surg dy
ivcwly rihMdI hY ies dw nwm, kwmrUp qy Kycr vI hY, a sect of dieties who are believed to
dwell in the space between earth and heaven called, Kamroop or Khechar [ ikMnr-
kubyr dI sBw dy n`cwr, ijnHW dw DV mnu`K dw qy mUMh GoVy dw hY, ieh pulsq dI Elwd hn,
svrg ivc vI ieho hI nwc krdy hn, The dancers in the court of Kuber and heaven.
They are believed to have a body of a human and face of a horse. They are the
descendance of Pulsat [ ipswc- dyviqAW dI iek jwqI, jo XKW qoN GtIAw hY[
(ipsq+Awc) mwswhwrI jIv, mws Kwx vwly, A sect of dieties of lower caste then
Yaksha. This is also referred to those who consume meat[ pRyq- ipswcW dI iek jwqI,
ijnHW dI Skl bhuq frwauxI hY, purwxw Anuswr auh klipq srIr jo mnu`K ƒ mrn qoN mgroN
pRwpq huMdw hY, Aqy sipMfI hox q`k rihMdw hY, A sect of Pisach who are known to have a
frightening appearance. Pret is also referred to an illusionary body which a human
embraces after death which continues to exist till the doom[
ikqy j`C, ikqy gMDrb, ikqy s`p, ikqy ividAwDr, ikqy ikMnr, ikqy ipswc qy ikqy
pRyq bxy hoey ho[
Sometimes, You appear as a Jasch, Gandharab, Urg (Snake) and Bidhiadhar.
Sometimes, You appear as Kinnar, Pisach or Pret.
khUM huiekY ihMdUAw , gwieqRI ko gupq jipE ;

khUM huiekY qurkw , pukwry bWg dyq ho ]
pd ArQ:-gwieqRI- gwXqRI iek piv`qR mMqR dw nwm hY, ijs ƒ swiv`qR vI kihMdy hn, ihMdU Drm
ivc ieh mMqR v`fw au~qm mMinAw jWdw hY, idvjW ivc X`gXopvIq dy smyN, vydwrMf sMskwr krdy
hoey, Acwrj ies mMqR dw aupdyS bRhmcwrI ƒ krdw hY, ies mMqR dw dyvqw sivqw Aqy iriK
ivSvwim`qR hY, Gaitri is a Hindu mantra also known as Savitar. It has great importance
in Hindu ethos. The deity for this mantra is Savita and it was composed by Sage
Vishvamitra[ qurkw- muslmwn, Muslim[ bWg- Azwn, nmwz leI pukwr, jo msijd dy
mnwry qy cVH ky jW msijd ivc KVo ky au~cy sur nwl s`d kIqI jWdI hY,ijs ƒ sux ky nmwzI
iek`Ty ho jwx, Azan (Muslim prayer call)[
ikqy ihMdU ho ky gwXqRI mMqr ƒ gupq jpdy ho Aqy ikqy muslmwn ho ky au~cI Avwz
nwl bWg dyNdy ho[
Sometimes, You choose to be a Hindu reciting Gayatri Mantra and sometimes You
choose to be a Muslim standing on a minaret calling out aloud for prayer.

Gayatri Mantra:
mnU dw kQn hY ik pRjwpiq ny Akwr, aukwr qy mkwr vrxw BU, BUv: Aqy sv: iqMn
vXwihqRIAW qQw swivqRI mMqR dy iqMn pdW ƒ irg, Xju, Aqy swm vyd qoN XQw kRm kìFAw hy[
auh mMqr ieh hY:- qv sivqUr- vrxyXM[ Brgo dyvsX DImih[ iDXo Xo n: pRcodXwq[
ArQwq jo (sivqU) sUrj dyvqw sb ƒ jIvwauNdw hY, duKW qoN CufwauNdw hY, pRkwS rUp hY , bynqI
krn Xog hY, pwp nwSk hY, jo swfIAW buDIAW ƒ pRyrdw hY, aus dw AsI iDAwn krdy hW[
(vyKo gurmuKI Sbd swgr ivcoN gwXqRI)[
According to Manu, Prajapat contemplated the nature of the three worlds—earth,

sky, and heaven and discovered the essential guiding force of each: agni (fire)
governed the earth; vayu (the vital force) governed the sky; and aditya (the sun)
governed the vault of heaven. From this three (3) seeds, he was given the verses of
the Rig Veda; from the vital energy he was given the Yajur Veda; and from the sun
he was given the Sama Veda. From the Rig Veda he obtained the syllable bhuh; from
the Yajur Veda the syllable bhuvah; and from the Sama Veda the syllable svah. Thus
the three maha vyahritis are the essence of the Vedas, the seeds of fire, vital energy,
and the sun—as well as the seed sounds of the earth, sky, and heaven. Finally,
Prajapati focused on these three vyahritis together, and obtained a single, pure
sound, the syllable Om. Om, it is said, “is all this.” The next two lines of the gayatri
mantra venerate the concept of solar light, energy, purity, transcendence,
illumination, and compassion (the sun shines for all).
khUM kok kwb huiekY , purwn ko pVq mq ;

kqhUM kurwn ko , indwn jwn lyq ho ]
pd ArQ:- kok-kok iek pMifq dw nwm hY, ijs ny kwm SwSqr bxwieAw hY, Kok is the
26
name of a pandit who has written a text book of pleasure [ kwb- kwvX, kivqw,
27
Poetry, CMdw b`D rcnw [ purwn- ihMdU m`q dy ieiqhwsk qy Dwrimk pusqk, Puranas[
kurwn- muslmwnI m`q dw Dwrimk pusqk, Quran[ indwn- isDWq, principle[
ikqy rsk ho ky kok ƒ, ikqy kiv ho ky kwvX ƒ ikqy pMifq ho ky purwnW dw
aupdyS pVdy ho, Aqy ikqy hwPz ho ky kurwn dy isDWq ƒ smJ rhy ho[
Sometimes, You choose to be Pandit Koka and created the knowledge of pleasure
(Koka Shastar) and on the other hand, You choose to be beyond all pleasures by
26
ies dw pRis`D nwm kokw hY[ ijs SwSqr ivc iesqrI purK dI jwiq gux, suBwv, prspr, sbMD dI Xogqw, Bog dy pRkwr,
srIr dI puStI dy swDn vrnx kIqy hox[ aus dw nwm ‘kokw’ jW kok SwSqr hY[ He is commonly known as Koka and
his text has the qualities, character, physique, nature, relations and types of intercourse between male and
female. His literature is fitted for the medieval Indian society as compared to the ancient Kamasutra. To note,
this book is the first to describe the Indian feminine beauty into Padmini, Chitrini, Shankini and Hastini. This
work is also known as Ratirahasya (secrets of love).
27
sbd ArQ sB vXMg vr swlMikRq gux rUp [ Bwvwidk rs rIiq Xuq ‘kwvX’ aukiq kiv BUp[ (bw: rwmdws)

becoming a scholar and reading the Puranas. Sometimes, You are contemplating on
the meanings of Quran to understand the principles.
khUM byd rIq , khUM qw isau ibprIq ;

ikqy vydW dI mirXwdw ho[ ikqy auhnW dy ault ho[ ikqy iqnW guxW qoN rihq ho,
Aqy ikqy swry guxW dy smyq ho[
pd ArQ:- khUM- sometimes[ byd- divine knowledge, Vedas[ rIq- principles[
iqRgun-the one which has 3 qualities, Maya[
Sometimes, You choose to follow the practices of Vedas and sometimes to go
against it. You sometimes choose to appear without the attributes of Maya (Nirgun)
and sometimes with it (Sargun).
khUM dyvqwn ky , idvwn mY ibrwjmwn ;

khUM dwnvwn ko , gumwn mq dyq ho ]
pd ArQ:- dyvqwn- deity[ idvwn- court[ ibrwjmwn- seated[ dwnvwn- dYNq,
demons[ gumwn-pride[ mq- teachings[
ikqy dyviqAW dI sBw ivc soBw pw rhy ho, ikqy dYNqW ƒ hMkwr dI m`q dy rhy ho[
Sometimes, You choose to lead the dieties by giving sermons of truth and
sometimes, you choose to be in the court of demons inciting ego among them.
khUM ieMdR rwjw ko , imlq ieMdR pdvI sI ;

khUM ieMdR pdvI , Cpwie CIn lyq ho ]
pd ArQ:- pdvI- title[ Cpwie-hide [ CIn- seize[
ikqy kMgwl ƒ ieMdR pdvI bKS rhy ho Aqy ikqy ieMdR rwjw qoN ieMdR pdvI iCn ivc
hI iCpwie= Koh rhy ho[
Sometimes You bestow the kingdom of heaven upon Indra and renounce him as
King Indra. Sometimes, You hide the throne and loot him of his title.

kqhUM ibcwr , Aibcwr ko ibcwrq ho ;

khUM inj nwr , prnwr ky inkyq ho ]
pd ArQ:- kqhUM- sometimes[ ibcwr- contemplate[ Aibcwr-neglect, ignore[ inj-
own[ nwr-spouse[ inkyq- Gr, house[
ikqy ivcwrvwn ho, ikqy vIcwr qoN hIxy (bysmJ) ho[ ikqy inj-nwrI inkyq Aqy
ikqy pr nwrI dy inkyq ho, ArQwq ikqy AwpxI iesqrI dy ipAwr ho, ikqy pr
iesqrI gwmI ho[
Sometimes, You choose to be contemplate knowledge and sometimes to choose to
ignore it all together. Sometimes, You honour your own spouse with your presence
and sometimes to the house of another woman.

pd ArQ:- khUM- sometimes[ byd- divine knowledge, Vedas[ rIq- principles[
iqRgun- the one who has the 3 qualities (Maya)[
ikqy vydW dI igxqI krdy ho, ikqy auhnW dy ault cldy ho, ikqy iqMnW guxw qoN
rihq ho, qy ikqy (sur) sRyst guxw dy smyq ho[
Sometimes, You choose to follow the practice in accordance to the divine
knowledge and sometimes, You choose to oppose; Sometimes, You choose to
remain beyond Maya (3 Characteristics - Rajo, Sato and Tamo) and sometimes You
choose to appear in physical form of Maya.
khUM ssqR DwrI , khUM ibidAw ky ibcwrI ;

khUM mwrq AhwrI , khUM nwr ky inkyq ho ]
pd ArQ:- ssqR DwrI- warrior, the person who wears arms[ ibidAw- knowledge[
ibcwrI-contemplate[ mwrq- hvw, pOx, air, skies[ AhwrI-Ckx vwlw, consumer[ nwr
ky inkyq- pwxI dy ivc Gr r`Kx vwlw Bwv jl vwsI, the one who makes his home in the
water i.e. fish[
ikqy SSqRDwrI sUrmy ho, ikqy ividAw dI vIcwr krn vwly pMifq ho, ikqy pvn
BKI srUp ho, Aqy ikqy jl vwsI m`C ho[
Sometimes, You choose to be armed warrior and a scholar. Sometimes, You choose
be a bird in the skies and sometimes a fish in water. (Second meaning: Sometimes
You choose to be a living being staying on surface- i.e. inhaling air (Marat Ahari)
and sometimes a species living underwater- i.e. making the waters as home (Nar Ke
Niket Ho))

khU dyv bwnI , khUM swrdw BvwnI ;

khUM mMglw imVwnI , khUM isAwm ; khUM syq ho ]
pd ArQ:- dyvbwnI- AkwS bwxI, sMsikRqI bolI, the voice heard from skies, Sanskrit
language[ swrdw- srsuqI, Saraswati, swr (fundamentals) + dwiek (giver) = giver of
fundamentals[ mMglw- durgw, Durga[ imVwnI- durgw, pwrbqI, durgw dIAW SkqIAW
hoeIAW hn (auhnW SkqIAW dy vKo v`K nwm hn), Parvati[ isAwm- black/dark[ syq-
white/fair[
ikqy dyv bwxI ho, ikqy swrdw ho, ikqy BvwnI iSv ho, ikqy mMglw qy ikqy imVwnI
ho, ikqy kwlw rUp ho, qy ikqy ic`tw rUp ho[
Sometimes, You choose to be the composer of divine hymns and sometimes you
appear in the form of power. Sometimes, You are in the form of rage (Durga) and
sometimes, calmness (Parvati). Sometimes, You are black and sometimes white.
Means, that you are in both the spectrums.
khUM Drm DwmI , khUM srb Taur gwmI ;

khUM jqI khUM kwmI , khUM dyq khUM lyq ho ]
pd ArQ:- Drm DwmI- gRihsq Drm vwly, householder[ srb Tor gwmI- srb jgHw qy
iPrn vwly, wanderer, traveller, sage[ jqI28- sinAwsI, celibate (ijs dw iesqRI nwl
gl krn qoN vI Drm iBRSt ho jWdw hY, those that who consider it a taboo coming in
contact with a woman)[ kwmI- ivBcwrI, sexually inclined[
ikqy gRihsq Drm vwly ho, ikqy sB jgHw qy iPrn vwly ho, ikqy XqI ho, ikqy kwmI
ho, ikqy dyNdy ho qy ikqy lYNdy ho[
Sometimes, You are in the household life and sometimes you wander around as a
sage. Sometimes, you are a celibate and sometimes sexually inclined. Sometimes
you are a giver and sometimes receiver.
28
Jati means one who has control over their senses. There are 6 well-known Jatis which are; BISm (Bisham
Pitama), hƒmwn (Hanuman), lCmx (Lachman), d`qwqRyX (Dattatrya), BYroN (Bhairav), gorK (Gorakh).


pd ArQ:- byd- Vedas, knowledge, norm[ rIq- practice[ ibpRIq- opposing acts,
not accordance to the norm[ iqRgun- the 3 qualities of Maya[ surgun- all
qualities/merits[
ikqy vydW dy AnuswrI ho, ikqy aunW qoN ault ho, ikqy iqMnW guxw qoN rihq ho Aqy
swry guxw smyq ho[
Sometimes, You choose to follow the practice in accordance to the divine
knowledge and sometimes, You choose to oppose; Sometimes, You choose to
remain beyond Maya (3 Characteristics - Rajo, Sato and Tamo) and sometimes You
are enriched with all attributes.
khUM jtwDwrI , khUM kMTI Dry bRhmcwrI ;

khUM jogswDI , khUM swDnw krq ho ]
29
pd ArQ:- jtwDwrI- gorK ƒ mMnx vwly, the believers of Gorakh Nath [ kMTI Dry-
bYrwgI lok gly ivc kwT dI kMTI pWdy hn, rwmwnMdI swDU, recluse who usually wear
wooden bread around their necks as a necklace, Ramanand Sect [ jog- reunion with
Almighty[ swDI- ijs dI swDnw pUrI ho jwvy, completed[ swDnw- penance, meditation
[
ikqy jtwDwrI ho, ikqy rwmwnMdI ho, ikqy bRhmcwrI ho, ikqy gRihsqI ho, ikqy
swDnw pUrI kr cuky ho, ikqy swDnw kr rhy ho[
Sometimes, You are the rishi with matted hair and sometimes You are the celibate
with a wooden bread in the neck. Sometimes, You have obtain salvation (oneness)
and sometimes, You are still in meditation.
Note: The usage of wooden bread necklace (kMTI Dry) in Sikh history. When Bhagat
Fareed Ji decided to continue his meditation in isolation after considering the
household responsibilities as an obstruction in his committed meditation path, he too
wore the wooden bread necklace. Further, he also upheld his mother’s advice of not
to torture any living beings while performing his meditation. Fareed Ji obtained his
mother’s blessings and made a circular shaped bread of wood. He then pierced a
hole though the wooden piece and hung it around his neck just like a necklace.
Whenever he felt hungry he would bite the wooden bread to reduce the desire of
food. Fareed Ji utters in his Saloks,
29
Known as Nath Sampradaya and their main centre is in Gorakhpur, UP.

PrIdw , rotI myrI kwT kI ; lwvxu myrI BuK ]

ijnw KwDI copVI ; Gxy shingy duK ]28]
Fareedji says, my bread is made of wood and to eat together with it I have my hunger which is
my cooked vegetable. They, who eat buttered bread i.e. dwelt in sinful desires, shall suffer great
pain. ||28||
(Bhagat Fareed Ji, SGGSJ Ang 1379)
khUM kwn Pwry , khUM fMfI huie pDwry ;

khUM PUk PUk pwvn kau , ipRQI pY Drq ho ]
pd ArQ:- fMfI-fMfDwrI, fMfw r`Kx vwlw sMinAwsI, iqRcMfI, the yogis who uses stick[
pDwry-jWdy ho, goes[ pwvn-(vwv dw b: b:) pYrW, feet[
ikqy kMn pwty ho, ikqy sMinAwsI ho ky jw rhy ho, ikqy DrqI ƒ PUk PUk ky swP krky
pYrW ƒ rKdy ho[ Bwv sryvVy hoey iPrdy ho[
Sometimes, You are the Yogi with torn ears and sometimes You are a Sanyiasi30
with a stick. Sometimes You blow the earth before stepping (Jain monks).
kqhUM ispwhI huie kY , swDq islwhn kO ;

khUM C`qRI huiekY , Ar mwrq mrq ho ]
pd ArQ:- ispwhI- soldier[ swDq- isKxw krdy ho, learn[ islwhn- SSqRW, weapons[
C`qRI- warrior[ Ar- vYrI, enemy[
ikqy ispwhI ho, SSqRW dw clwxw isK rhy ho, Aqy ikqy C`qRI ho ky vYrI ƒ mwrdy ho,
jW Awp mr rhy ho[
Sometimes, You are a soldier training weaponary skills and sometimes, You are a
warrior killing your opponents and sometimes getting killed.
30Sanyasa is a form of asceticism, is marked by renunciation of material desires and prejudices, represented
by a state of disinterest and detachment from material life, and has the purpose of spending one's life in
peaceful, love-inspired, simple spiritual life.

khUM BUm Bwr kO , auqwrq ho mhwrwj ;

khUM Bv BUqn kI , Bwvnw Brq ho ]5]15]
pd ArQ:- BUm- earth[ Bwr- weight[ auqwrq- lessen[ mhwrwj- bwdswh, king,
master, Almighty[ Bv- jgq, world[ BUqn-jIvW, beings[ Bwvnw- SrDw, spiritual
conviction[ Brq- pUrI krdy ho, fulfill [
hy mhwrwj! qusI Awpy hI ikqy DrqI dy Bwr ƒ auqwr rhy ho, Aqy ikqy jgq dy jIvW
dI bwvnw pUrI krdy ho[
Dear Master (King), Sometimes You lessen the earth of burdens (of atrocities by
killing them) and sometimes, You fulfil all the spiritual convictions of entire
creation of this world.
khUM gIq nwd ky , indwn kO bqwvq ho ;

khUM inRqkwrI icqRkwrI ky , inDwn ho ]
pd ArQ:- nwd-rwg, Raags[ indwn-kwrx, qrIkw, FMg, method[ inRqkwrI-n`cxw,
dancing[ ic`qRkwrI-mus`vrI, PotogRwPI, painting[ inDwn- cqr, isAwxy, intelligent [
ikqy rwg dy gwaux dy FMg ds rhy ho, Aqy ikqy n`cx qy mus`vrI ivc cqr ho[
Sometimes You are teaching the characteristics of the tone and tenor and
sometimes the treasure-house of the arts of dance and painting.
kqhUM pXUK huiekY , pIvq ipvwvq ho ;

kqhUM mXUK aUK , khUM md pwn ho ] ( X pUry bolxy hn )
pd ArQ:- pXUK- AMimRq, Amrit, nectar[ kY- ikqy, sometimes[ mXUK- Sihd, honey[
aUK- kmwd, cane[ mXUK aUK- gMny dw rs, cane juice[ md- Srwb, alcoholic drinks[
md pwn- SrwbI, alcoholic[
ikqy AMimRq ho, ikqy aus ƒ pINdy ho, ikqy ipAWdy ho, ikqy Sihd ho, ikqy mXUK pwn
krdy ho, ikqy kmwd ho, ikqy mXUK aUK kmwd dw rs pINdy ho[ ikqy Srwb ho, ikqy
SrwbI ho[
Sometimes You are nectar as well as its consumer and dispenser and sometimes
You are honey, cane-juice and alcohol and also the consumer.

khUM mhw sUr huiekY , mwrq mvwsn kO ;khUM mhwdyv , dyvqwn ky smwn ho]
pd ArQ:- mvwsn- enemy[ mhwdyv- the deity greater than other deities [
ikqy vfy sUrmy ho ky (mvwsn) AwkI duSmnw ƒ mwrdy ho, Aqy ikqy dyviqAW dy v`fy
dyvqy dy smwn (sOmX suBwA) vwly ho[
Sometimes You are the great warrior killing the opponent and sometimes you
position yourself as the king of all dieties.
khUM mhwdIn , khUM dRb ky ADIn ;

khUM ibidAw mY pRbIn , khUM BUm khUM Bwn ho ]6]16]
pd ArQ:- mhwdIn- v`fy kMgwl, the worst poverty-stricken[ dRb- Dn, wealth[
ADIn- (ADIS) suAwmI, rwjw, King, sMsikRq ADIS qoN ADIn kr id`qw hY, ikauNik, A`gy qy
ipCy dy ‘pRbIn’ qy ‘dIn’ qukWq ƒ pUrw krn leI ‘S’ dw ‘n’ kIqw hY, the word ‘Adeen’
is extracted from Sanskrit ‘Adeesh’. The reason for the change can be most likely
due to Gurbani Kav to complete the initial and latter letters, ‘Deen’ and ‘Been’[
ikqy v`fy kMgwl ho, ikqy Dn dy suAwmI rwjy ho, ikqy ivdXw ivc pRbIn ho, ikqy mUF
ho, ikqy DrqI ho, ikqy sUrj ho[
Sometimes, You are extremely poor and sometimes wealthy. Sometimes, You are
intelligent in comprehensing the knowledge and sometimes You are earth
(fortitude) and the Sun (great illuminator means creator of knowledge). It can
also mean that sometimes Almighty is the source (Sun) and sometimes the
receiver (Earth).
khUM AklMk , khUM mwrq mXMk ; khUM pUrn pRjMk , khUM suDqw kI swr ho ]
pd ArQ:- AklMk- blemishless[ mwrq mXMk- jo cMdRmw ƒu mwrdw hY, Bwv klMk, killer of
the moon (Mayank) meaning flaws (the dark craters on the moon)[ pUrn pRjMk-
iesqrI sihq syjw, a complete bed meaning a bed with a sleeping partner
(pleasures)[ suDqw kI swr- (sùDqw) inRvrqI dI kdr krn vwly, bIq rwgI mhwqmw, essense
of purity[
ikqy klMk qoN ibnW ho, ikqy klMkvwn ho, ikqy iesqrI sihq31 syjw vwly ho, ikqy bIq rwg vwly BUm sYnI
ho[
Sometimes, You are blemishless (without any mark of disgrace) and sometimes You are
blemished (with marks of disgrace). Sometimes fully engrossed in sensual pleasures and
sometimes, You are the essence of purity.
31 pUrn qy ‘pRjk
M ’ ‘ApUrn’ ArQ vI kIqy krdy hn[

khUM dyv Drm , khUM swDnw ky hrm ;

khUM kuqsq kukrm , khUM Drm ky pRkwr ho ]
pd ArQ:-hrm- niKD, Drm Aqy nIqI ivruD krm, oppose, deeds which are against
Dharma/faith[ kuqsq- inMidq, Apmwinq, inrwdr kIqw hoieAw, Slandering, disgraceful
deeds, someone who has been offended [ kukrm- evil deeds [
ikqy dyv Drm vwly ho, ikqy niKD swDnw dy krn vwly ho, ikqy inMidAw krn
vwly, ikqy kukrmw dy krn vwly ho, Aqy ikqy Drm dy qrIky vrqx vwly ho[
Sometimes You embrace the faith of virtues and Sometimes, you are against.
Sometimes, You are a disgraced person and the doers of evil deeds and sometimes
you propagate the path of faith.
Sri Guru Amar Das Ji also says;
ausqiq inMdw ; kry ikAw koeI ] jW Awpy vrqY ; eyko soeI ]2]
(1128-14, BYrau, mÚ 3)
How can anyone praise or slander anyone else? The One Master Himself is pervading and
permeating all. ||2||
khUM paunAhwrI , khUM ibidAw ky ibcwrI ;

khUM jogI jqI bRhmcwrI , nr khUM nwr ho ]
pd ArQ:- paunhwrI- Someone who does not consume food or water and only
inhales air thus paun (air) + hwrI (consumer) = air consumer [ ibidAw- knowledge
[ ibcwrI- contemplate[ nr- man[ nwr- woman[
ikqy pvn BKI ho, ikqy ivdXw dI ivcwr vwly ho, ikqy jogI ho, ikqy jqI32 ho,
ikqy bRhmcwrI ho, ikqy purS ho qy ikqy iesqrI ho[
Sometimes, You are a Breatharians (inedia) and sometimes You contemplate
knowledge. Sometimes, You are a yogi, celebate, Brahmchari (celebacy when
unmarried and fidelity when married) and sometimes a man and sometimes a
woman.
32

khUM CqRDwrI , khUM Cwlw DrY CYl BwrI ;

khUM Ck vwrI , khUM Cl ky pRkwr ho ]7]17]
pd ArQ:- Cwlw- KlVI, imRgSwlw, deer skin[ CYl- KUbsUrq, beautiful[ CkvwrI33-
mhWil`sw, extremely thin, ugly[ Cl- Asl qoN ault hor dw hor pRqIk hoxw, kdy ikvyN qy
kdy ikvyN ho jwxw, deceitful[ pRkwr- vWgMU, similarly[
ikqy C`qRDwrI (rwjy) ho, ikqy imRgCwlw DwrI (sMinAwsI) ho, ikqy v`fy KUbsUrq ho,
ikqy mhW kojy qy il`sy ho, jW Cl dy vrgy ho[
Sometimes You an armed king and sometimes a dear skin wearing ascetic.
Sometimes You are beautiful and sometimes ugly; Or either You are deceitful,
khUM gIq ky gvXw , khUM byn ky bjXw ;

khUM inRq ky ncXw , khUM nr ko Akwr ho ]
pd ArQ:- igq- songs[ gvXw- singer[ byn- flute[ bjXw-player[
ikqy gIqW dy gwvn vwly ho, ikqy bIxw dy vjwaux vwly ho, ikqy nwc dy n`cx vwly
ho, Aqy ikqy nrW34 dy srUp vwly ho[
Sometimes, You choose to be the singers of songs, players of flute, teachers of
dance and in the image of man.
khUM byd bwnI , khUM kok kI khwnI ;

khUM rwjw khU rwnI , khUM nwr ky pRkwr ho ]
pd ArQ:- byd- spiritual scriptures, Vedas[ kok- Koka the writer of Kok Shastra,
the book of pleasures[
ikqy vyd bwxI ho, ikqy kok dI vwrqw ho, ikqy rwjw ho, ikqy rwxI ho, Aqy ikqy
iesqrI rUp ho[
Sometimes, You are the knowledge hymns, sometimes the (amorous) text of pleasures.
Sometimes, You are the king and the queen, sometimes, the image of a woman.
33(Ck=Pb rhy+vwrI=jwn ivc) jwn ivc Pb rhy ho[ (ArQ vI krdy hn) The meaning can also be the one who is
very much fitted with life (vigour).
34 koSW ivc nr dy keI ArQ ilKy hn, ijnW ivcoN hyT ilKy ieQy Gt skdy hn[ 1. mnùK, 2 iek dyv Xoin, 3 Arjn, 4
ivSn, 5 iSv, 6. bRhmw, 7. pqI, 8 . audmI, 9. XoDw, 10. ihMmqI, dlyr[ According to the dictionaies, there are
multiple meanings for the word, ‘Nar’. These are, 1. Human; 2. Deity; 3. Arjun (of Mahabharat); 4. Vishnu;
5. Shiva; 6. Brahma; 7. Husband; 8. Hardworking person (vigour); 9. Warrior; 10. Couragous, Brave.

khUM byn ky bjXw , khUM Dyn ky crXw ;

khUM lwKn lvXw , khUM suMdr kumwr ho ]
pd ArQ:- Dyn- cow, cattle[ lwKn- mKx, butter[ kumwr- prince[
ikqy byn dy vjwaux vwly ho, ikqy gaU dy cwrn vwly ho, ikqy (lwKn) m`Kx dy
(lv`Xw) curwaux vwly ho, ikqy suMdr kumwr ho[
Sometimes, You are in the player of flute, a herder of cows. Sometimes, You are
the taker of butter (referring to Krishna who used love butter and consume it
without his mothers permission) and sometimes, You appear as a handsome
prince.
suDqw kI swn ho , ik sMqn ky pRwn ho ;

ik dwqw mhwdwn ho , ik inRdoKI inrMkwr ho ]8]18]
pd ArQ:- suDqw- piv`qRqw, piousness[ swn- soBw, glory[ pRwn- jIvn, life forces[
ik- jw, or[ mhWdwn- philanthropist [ inRdoKI- without any disgrace, blemishless [
piv`qRqw dI soBw ho jW, sMqW dw jIvn ho, v`fy dwqy ho jW dwn ho, hy inrMkwr! qusI
doKW qoN rihq ho[
You are the grandeur of purity, the life-forces of Saints (means the life of Saints),
a great benevolent giver, and without any blemish or form
inrjur inrUp ho , ik suMdr srUp ho ;

ik BUpn ky BUp ho , ik dwqw mhw dwn ho ]
pd ArQ:- inr- without[ jur- jUr, qwp35, rog, buKwr, qqW dw jOV, maladies, illness,
the amalgamation of elements[
qwp qoN ibnW ho, rUp qoN ibnW ho, jW suMdr srUp vwly ho, jW rwijAW dy rwjy ho, dwqy
ho jW mhW dwnI ho[
You are beyond all maladies and formless, sometimes has a facinating form,
sometimes of a King of all kings and sometimes the great benevolent giver
(philanthropist). Note: Nirjur (inrjur) can also mean the one who is without (nir) the
amalgamation of the elements (jur) meaning Almighty is beyond the requirement
elements of water, fire, air, space and earth. Thus it can be deduced that Almighty has
no matter and thus formless (inrUp).
35 qwp (illness) are of 3 types that will be dealt in detail in Pauri 238.

pRwn ky bcXw , dUD pUq ky idvXw ;

rog sog ky imtXw , ikDO mwnI mhw mwn ho ]
pd ArQ:- pRwn- life forces, life[ bcXw- protector[ dUD- milk meaning income or
sustenance [ pUq- children meaning continuation of lineage[ idvXw- bestower[
rog- diseases inflicting the body[ sog- mental illness[ imtXw- annihilator [ ikDO-
AQvw, hence[ mwn- proud[
pRxw dy bcwaux vwly ho, du~D pu`qr dy dyx vwly ho, rog sog dy imtwaux vwly ho,
AQvw v`fy mwx vwly mwnI ho[
ds (10) pRwx hn srIr iv`c;
pRwx – jo irdy AsQwn iv`c rihMdy hn[
Apwn - jo gudw AsQwn iv`c rihMdy hn[
ibAwn - jo smu`cy srIr iv`c rihMdy hn[
auidAwn - jo kMT AsQwn iv`c rihMdy hn[
smwn - jo nwBI AsQwn iv`c rihMdy hn[
nwg - ijs krky fkwr pYdw huMdw hY[
kUrm - ijs krky nyqR Kuldy Aqy bMd huMdy hn[
ikRkl - ijs krky iC`k Aqy Bu`K ipAws pYdw huMdI hY[
dyvd`q - ijs krky aubwsI pYdw huMdI hY[
DnMjY - ijs krky srIr Puldw (mrn qo auprMq) hY[
You are the saviour of life (or life forces), provider of progeny and property,
annihilator of sorrow and disease, great egoist who shatters the pride of the proud.
10 Life-forces
Pran - Dwells in the heart

Apan - Dwells in the anus
Bian - Dwells in the whole body
Udiyan - Dwells in the throat
Seman - Dwells in the Navel (belly button)
Nag - Initiates burb
Kuram - Initiates the flickering of the eye
Kirkal - Initiates sneezing, hunger and thirst
Devdat - Initiates yawning
Dhenijai - Initiates bloating in the body after death

ibidAw ky ibcwr ho , ik AdÍ Avqwr ho ;

ik isDqw kI sUriq ho , ik suDqw kI swn ho]
pd ArQ:- ibidAw- igAwn, knowledge[ ibcwr- ivcwr, contemplation[ AdÍ-
without duality[ Avqwr- incarnation[ isDqw- pRis`Dqw, perfection[ sUriq- Skl,
form[ suDqw- pure[ swn- Azmq, glory[
ivdXw dI ivcwr ho jW AdvYq Avqwr ho, jW pRis`Dqw dI mUrq ho, jW piv`qRqw dI
swn =Azmq (vifAweI) ho[
Either You are the contemplator of divine discourse or the incarnation of sans
duality; embodiment of all perfection (Sidhi can also mean miracalous powers),
and the glory of purity.
jobn ky jwl ho , ik kwl hUM ky kwl ho ;

ik sqRn ky sUl ho , ik imqRn ky pRwn ho ]9]19]
pd ArQ:- jobn- youth[ jwl-JroKw, epitome, limit[ kwl- death[ sqRn-enemy,
opponent[ sUl-nyjw, spear[ imqRn- friend, acquaintances[ pRwn-life forces[
jvwnI dw JroKw ho, jW kwl dy kwl ho, vYrIAW ƒ nws krn vwlw nyjw ho, jW im`qRqw
dw jIvn ho[
Sometimes You are the epitome of youthfulness (vigor), Sometimes, You are the
death for the death itself, You are the spear for the opponent (means Almighty
creates obstacles for the foe) and the source of life (inspiration) for acquaintances.
khUM bRhm bwd , khUM ibidAw ko ibKwd ;

khUM nwd ko nnwd , khUM pUrn Bgq ho ]
pd ArQ:- bRhm bwd- Awqm crcw, contemplation of divine knowledge i.e. Atma[
ibKwd-JgVy, quarrels[ nwd- sbd, script, hymn[ nnwd- Duin, Avwz, vocal, voice[
ikqy Aqm crcw ho, ikqy ivdXw dy JgVy ho, ikqy Sbd dI Avwz ho, Aqy ikqy
pUrn BgqI vwly Bgq ho[nODw BgqI (9 pRkwr dI BgqI)
1. srvn -ibrqI ƒ iekwgr krky SrDw nwl vwihgurU dw js suxnw[
2. kIrqn - pRym nwl vwihgurU dw js gwien krnw[
3. ismrn - pRym nwl vwihgurU dy nwm dw ismrn krnw[
4. bMdn - Apxy ieSt dyv ƒ jW guru jI ƒ nmSkwr krnI[
5. Ardws - SrDw pUrvk iekwgr ic`q nwl Apxy vwihgurU dy crnW ivc
Ardws krnI[

6. Arcn (syvw Bwv) - DUp dIp krnw jW syvw krnI[

7. dwsw Bwv - v&wdwr nOkr dI qrHW Apxy vwihgurU dI syvw ivc iqAwr-
br-iqAwr rihxw[
8. sKw Xw sÎ Bwv - ijvyN Apxy ipAwry dosq nwl ipAwr huMdw hY, ausy qrWH vwihgurU
nwl hoxw[
9. Awqm invydn - Apxw sB kuJ, mYN myrI BI vwihgurU dI ByNt cVHw dyxw ieh
mukq Av`sQw hY[
Sometimes, You are the contemplation of knowledge and sometimes, You are
indulged in arguments (polemics) pertaining to the creator and; You are in the sound
and at times in complete silence and sometimes a perfect devotee engrossed in
devotion.
Note: Nine types of devotion (Bhagti). The following are the types of devotionas
listed below;
1. Sarvan (Listen) – to listen praises of Almighty in full concentration.

2. Kirten (Singing Hymns) – to sing the praises of Almighty in utmost love.
3. Simran (Remember) – to remember Almighty’s name in utmost love.
4. Bandhan (Bow) – to bow down on the feet of Guru Ji.
5. Ardaas (Humble Request) – to request humbly with faith in full
concentration
6. Archen/Sewa (Service) – to perform desireless service in the presence of
Guru Ji like cleaning of rumalas, chandoa, doing chor, etc.
7. Dasa Bhav (Servent) – to serve just like a honest servant such as taking
amrit, reading nitnem everyday, keeping all 5K’s and refrain from all that
Guru Ji has prohibited.
8. Sekha Bhav (Love) – to love Almighty just like a best friend
9. Atam Nivedan (selfless) – to give away everything to Almighty including
himself (pride, ego, desires, thoughts, etc.)

khUM byd rIq , khUM ibidAw kI pRqIq ;

khUM nIq AO AnIq , khUM juAwlw sI jgq ho ]
pd ArQ:- pRqIq- XkIn, gXwn, faith, knowledge[ juAwlw- A`g, fire[ sI- vWgMU,
alike[ jgq- jgmgq, cmkdy, shine[
ikqy vyd rIq krdy ho, ikqy ivdXw dI pRqIq vwly ho, ikqy rwjnIqI ho, Aqy ikqy
AnIqI ho, ikqy A`g vWgMU cmkdy ho[
Sometimes, You are the practicer of knowledge, sometimes You the one who has
faith in Knowledge. Sometimes, You are polity and sometimes the opposite, and
sometimes luminous like fame.
pUrn pRqwp khUM , iekwqI ko jwp khUM ;

qwp ko Aqwp , khUM jog qy ifgq ho ]
pd ArQ:- pUrn- complete[ qwp- grm, warm, anger[ Aqwp- srd, cold, calm[
ifgq- ifg pYxw, fall[
ikqy pUry pRqwp vwly ho, ikqy iekWqI ho ky jwp ƒ jpdy ho, ikqy grm rUp Dwrn
vwly ho, ikqy srd rUp vwly ho, Aqy ikqy jog qoN if`g rhy ho[
Sometimes, You are most illustrious and sometimes, You are all alone in meditation.
Sometimes, You are of a calm nature and sometimes of a perturbed nature.
Sometimes, You fall away from the path of union. (Yog - means union or oneness
with real-self, Almighty).
khUM br dyq , khUM Cl isau iCnwie lyq ;

srb kwl srb Taur , eyksy lgq ho ]10]20]
pd ArQ:- Cl- DoKw, deceit[ eyksy- ieko ijhw, alike, similar[
ikqy vr idMdy ho, ikqy DoKy nwl Koh lYNdy ho, mYnMU swry simAW Aqy swry jgHw ivc
ieko ijhy mlUm huMdy ho[
Sometimes You bestow blessings and sometimes, You take away everything with
deception. To me (Sri Guru Gobind Singh Ji), You look the same in all times and at
all places.

qÍpRswid ] sÍXy ]
By Your Grace. Savaiya
Prologue: During Sri Guru Tegh Bahadur Sahib Ji’s visit to Assam, King Ram
became Guru Ji’s disciple and requested for a son. Guru Ji was holding a stamp in
His hands which He stamped it onto the King’s thigh and said, "A son shall be born
in your house with the insignia of this stamp on his head."
Through the grace of Guru Tegh Bahadur Ji, King Ram of Assam was blessed with a
son, Rattan Rai. They were the devotees of Guru Ji and they trained their son with
the Guru's teaching, he had unshorn hair. After seven years, King Ram died and the
throne was passed on to his son, Rattan Rai.
When Rattan Rai was twelve years old, while combing his hair infront of a mirror he
noticed an insignia on his head. There were no hairs around the area that had the
insignia. Rattan Rai was curious and asked his mother and she told him the whole
incident.
Rattan Rai wanted to have the glimpse of Guru Tegh Bahadur Sahib Ji but later
learned that Guru Ji has given his Shaheedi at Delhi. So, upon inquiring from his
mother he got to know about Guru Gobind Rai who is the current Guru.
In a single day, his mother and himself and several ministers got ready and left for
Anandpur. He brought with him an offering of five horses with golden trappings, a
very small and intelligent white elephant (Prasadi Hathi), Panch Kala Shashter – a
unique five-in-one weapon consisting of pistol, sword, lance, dagger and club, a
wonderful throne on which puppets popped out to play chess, low stool made of
sandalwood (chandan di chowki) and a goblet made out of precious metal which has
the entire world’s geographical guide. Panch Kala Shashter is now in Baroda
Museum36. The Raja was accorded a great reception. He offered his presents and
prayed to the Guru to grant him the Sikh faith. He was granted all his desires. The
Raja exhibited the traits of his presents. He made the elephant to wipe Guru's shoes
and placed them in order for him. At the word of command the animal took a whisk
(chaur) and waved it over the Guru. The Raja requested the Guru never to let the
elephant out of his possession. The prince and his party remained at Anandpur for
five months and during this time, he enjoyed kirtan and felt uplifted by the Guru's
sermons. At the time of departure, the Raja requested Guru Ji to bless him with
ascetic sermons in order for him to live his life above the desires of Maya. Guru Ji
composed the following Gurbani which starts from the 21st to 30th Pauri of Akal
Ustat in Dasam Granth.
36
Ref: Sikhan Di Tarikhi Tabrukat (Punjabi) Historical Relics of the Sikhs by Shamsher Singh Ashok.
Published by SGPC.

sRwvg suD smUh isDwn ky ; dyiK iPirE Gr jog jqI ky ]

pd ArQ:- sRwvg- (sRwvk) boD Drm ƒ mMnx vwly, buD dy swDU ƒ ‘XqI’ qy aupdyS suxn
vwly ƒ ‘sRwvk’ kihMdy hn, jYnI, the followers of Buddha, the Buddhist monks are
37
known as ‘Yati’ and their desciples as ‘Sravak’, followers of Jainism [ smUh-sBnw,
everyone[ su`D-SoDI, krm-kWfI, ritualistic[ isDwn- isD purS, Siddhas[ jqI-
sMinXwsI, Sanyasi, ascetic[
jYn Drm, krm kWfI, isD purS, jogI qy sMinAwsI, ienHW sBnW hI GrW ƒ iPr
ky vyK ilAw hY, ArQwq ienW m`qW dy pusqk pV ky vyK ley hn[
Groups of Jains or Buddhist, ritualistics, Siddhas, Yogi, ascetics and their schools
have been studied.
sUr surwrdn su`D su`Dwidk ; sMq smUh Anyk mqI ky ]

pd ArQ:- sUr-sUrmy, warrior[ surwrdn-(sur+Ardn) dyviqAW ƒ du`K dyx vwly, dYNq,
Sur= deities, Ardan= annihilator (demon)[ suDwidk-AMimRq pIx vwly, dyvqy, deities[
su`D-piv`qr, pure[
sUrmy, dYNq, piv`qr AMimRq ƒ pIx vwly dyvqy Aqy AnykW m`qW dy swry sMqW ƒ vI
iPr ky vyK ilAw hY[
Groups of undaunted brave men, demons, gods and all other sects of saints have
been studied.
swry hI dys ko dyiK rihE mq ; koaU n dyKIAq pRwn pqI ky ]

pd ArQ:- swry- all[ dys- country[ mq- ideology[ pRwn pqI- the owner (Pati) of
life forces (Pran)[
swry dyS dy mMqW ƒ vI vyK ilAw hY, ienW ivcoN koeI vI pRwnpqI (vwihgurU) dy
ipAwr vwlw nhI id`sdw[
All the ideologies of all the countries/regions have been also studied but none is seen
who loves Almighty.
37
Bhai Kahan Singh Nabha in Mahankosh writes that there are some descripency in the term ‘Sravag’ that it can
refer both to the Buddhist and Jains.

sRI Bgvwn kI Bwie ikRpw hU qy ;

eyk rqI ibnu eyk rqI ky ]1]21]
38
pd ArQ:- Bgvwn- (Bg-Cy gux) Cy gux Dwrx vwlw , the one with 6 qualities,
krqwr39[ Bwie- (Bwau) SrDw, ivSvwS, faith, believe[ rqI- r`qI, iota[
soBw vwly krqwr dI SrDw, ikrpw qy iek pRIqI qoN hIxy (hox krky auh swry) iek
r`qI dy hn[
Without faith, blessing and love from Almighty, all such are people are worth an
iota.
The six (6) qualities of Bhagvan:
(1) Fame, (2) Wealth, (3) Non-attachment, (4) Knowledge, (5) Grandeur, and (6)
Generosity.
mwqy mqMg jry jr sMig ; AnUp auqMg surMg svwry ]

pd ArQ:- mqMg- hwQI, elephant[ jr- zr, sonw, gold[ AnUp- mhwn suMdr, ultimate
beauty[ auqMg-au~cy, high[ surMg- rMg nwl, colourful[
msq hwQI dy sony nwl jVy hoey, v`fy sohxy qy au~cy rMg nwl svwry hoey hn[
If invaluable elephants of very large size, decorated with most costly ornaments of
gold, are being possessed.
kot qurMg kurMg sy kUdq ; pOn ky gaun kau jwq invwry ]

pd ArQ:- qurMg-GoVy, horses[ kurMg-hrn, deer[ gaun-qyjI, fast, swift[ jwq invwry-
ip`Cy C`f jWdy hn, left behind[
kRoVW hI GoVy, jo hrnW vWgMU kuddy hn, Aqy hvw dI qyzI ƒ vI ip`Cy C`f jWdy hn,
Bwv hvw nwloN vI qyz c`lx vwly hn[
If the fleet of tens of million of galloping horses have the speed faster than wind, are
being possessed.
38
This has been mentioned by Kavi Santokh Singh in Gurpratap Suraj Parkash Granth.
39
js, AYSvrj, ivrwg, audwr ] lCmI, gXwn, SupUrn, Dwr] eICvr ky Kt gux ey jwx] jW qy khIAq hYN Bgvwn]
(g.p.sU)
2 jo Brn vwlw, giq dwqw, vws sB jIvW ƒ dyx vwlw, Aqy nws rihq hovy, so Bgvwn[(vyKo ivSnMU purwx, AMs 6, AiD: 5)

BwrI Bujwn ky BUp BlI ibiD ; inAwvq sIs n jwq ibcwry ]

pd ArQ:- BwrI- strong, heavy[ Bujwn- arms[ BUp- king[ BlI ibiD- in rightful
manner [ inAwvq- bow[ sIs- head[
v`fIAW bwhW vwly rwjy vI cMgI qrHW nwl isr invWdy hn, Aqy auh slwmI krn
vwly rwjy eyny hn, ijnHW dI ivcwr nhI kIqI jw skdI[
Kings with strong arms (powerful) bow their heads (prostrates) in proper manner
and those kings are so many that no estimate can be done on their numbers.
eyqy Bey qo khw Bey BUpq ;

AMq kO nwgy hI pwie pDwry ]2]22]
pd ArQ:- BUpq- kings[ nwgy- naked, devoid of clothing[ pwie- feet[ pDwry-
proceed[
jo eyfy v`fy rwjy ho gey, qW kI hoieAw? ikauNik AMq ƒ qW nMgy pYrIN hI qur ky
jwxgy[
If one becomes an unparalleled emperor, what difference does it make? In the end,
he would have to walk barefooted.
Meaning, all the worldly possessions one accumalates in this lifetime will all be left
behind. There is nothing that can be brought to the afterlife except the deeds
(Karam) accumulated during his stay on earth.
Once a King offered a tray of gold to Bhagat Kabir Ji in order to test him if he is a
imposter. Bhagat Ji requested the King to remove the tray and told him that he has
more than enough wealth with him. The King was surprised and asked about the
wealth that he couldn’t comprehend. Bhagat Ji uttered the following Shabad to
remove his doubt;
nWgy Awvnu ; nWgy jwnw ] koie n rihhY ; rwjw rwnw ]1]

(1157-19, BYrau, Bgq kbIr jI)
Naked we come, and naked we go. No one, not even the kings and queens, shall remain. ||1||

jIq iPrY sb dys idswn ko ; bwjq Fol imRdMg ngwry ]

pd ArQ:- jIq- conquer[ sb- all[ pwie- feet[ dys idswn- country upon
countries[
swry dysW dysMqrW ƒ ij`qdw iPry Aqy A`gy Fol imRdMg qy DONsy vI vjdy hox[
If all the countries are conquered and various kinds of drums, mridangam40 and war
drums (Nagara) are beaten (as a sign of sovereignty).
guMjq gUV gjwn ky suMdr ; hMsq hI hYrwj hjwry ]

pd ArQ:- guMjq- JUldy hn, waving[ gUV- JuMF, trunks[ gjwn- hwQIAW, elephants[
hMsq- ihxkdy hn, neighing[ hYrwj- rwj GoVy, dirAweI GoVy, royal horses[
drvwjy au~qy suMdr hwQIAW dy JuMF JUldy hn, Aqy hzwrW hI dirAweI GoVy ihxkdy
hn[
The trunks of beautiful elephants wave at the door and millions of galloping horses
are neighing.
BUq BivK Bvwn ky BUpq ; kaun gnY nhI jwq ibcwry ]

pd ArQ:- BUq- past[ BivK- future[ Bvwn- present[ BUpq- kings[ kaun- who?[
gnY- count[ ibcwry- contemplate[
iqMnW kwlW ivc ies qrW dy rwjy ieqny hoey hn, ijnHW ƒ kOx igxy, iksy qoN vI
ivcwry nhI jw skdy[
There were many such emperors in the past, present, and future. Who will be able to
count? No one is able to comprehend the numbers.
sRI pq sRI Bgvwn Bjy ibnu ;

AMq kayu AMqky Dwm isDwry ]3]23]
pd ArQ:- sRI- mwXw dw pqI, the owner of Maya[ pq- svwmI, mwn, master, honour[
41
AMq-(AMqk) jm rwjw, Dharamraj , deity of death[ AMq- end, death[
sRI mwXw dy suAwmI krqwr dy ismrn qoN ibnW hox krky auh AMq ƒ (AMq ky= AMq
dy) jm dy Gr ivc cly jWdy hn[
Without remembering (Simran) the owner of Maya (creation), one has to face the
court of Dharamraj in the end.
40
Barrel-shaped double-headed drum with one head larger than the other.
41
Dharamraj is known as the King of the afterlife or as a judge of our deeds. Dharam means faith and Raj means
the king.

Note: Dharamraj. The duty of a Dharamraj is to uphold the laws of Karma and
execute necessary judgements. A Gurmukh is above these as he would be above the
Karmic Laws and thus will not be liable to the court of Dharamraj. However, to all
of our deeds performed mentally and physically in Haumai (I-ness) is recorded as
the Kiryaman Karam which is in turn a result of the Pralbadh Karam (predestined).
An action towards the Pralbadh is known as Kiryaman. The third type of Karam is
known as Sanchit which is a bank of all our deeds performed by our soul through
countless births. There are 3 ways a Karam is noted;
I. Mansik – Deeds performed with the mind

II. Vachak – Deeds performed by speaking
III. Serirek – Deeds performed with body.
A Karam is recorded when there are 3 entities present, Atma, Antehkaran and
Ignorance (Haumai). Of all the three none are separable except ignorance which can
be lifted by the knowledge through a Guru. Thus explaining the meanings of the
word Guru, Gu stands for darkness and Ru is light.
The above explanation has been derived from the hymn by Sri Guru Arjan Dev Ji;
jau lau pot auTweI cilAau ; qau lau fwn Bry ]

As long one walks along, carrying the load bundle of merits (Pun) and sins (Pap), till then one is
subject to be brought before the Dharamraj in order to punish (because of sins) and be rewarded
(returns of merit).
pot fwir guru pUrw imilAw ; qau nwnk , inrBey ]4]1]159]

(214-17, gauVI mwlw , mÚ 5)
Upon meeting a perfect Guru one throws away the bundle of deeds (Karma) by being creator-less
(A-karta) and consume-less (A-Bhogta); Guru Nanak says only them one becomes fearless.
||4||1||159||
Describing to whom the laws of Dharamraj applies, Sri Guru Arjan Dev Ji says;
Kwdw pYndw ; mUkir pwie ] iqs no johih ; dUq Drmrwie ]1]
(195-9, gauVI, mÚ 5)
They eat and wear what they are given, but still, they refuse to acknowledge Almighty as the donor.
The messengers of the Righteous Judge (Dharamraj) monitors those closely to hunt them down
immediately upon expiry of their breaths (lifetime). ||1||

qIrQ nwn dieAw dm dwn ; su sMjm nym Anyk ibsyKY ]

pd ArQ:- qIrQ- pilgrimage sites[ nwn- bath[ dieAw- mercy[ dm- ieMdirAW ƒ
kwbU krn dw Bwv, ability to control senses[ dwn- donations[ sMjm- mn qy ieMdirAW ƒ
ivkwrW qoN rokxw, abstinence of mind and senses from its faults (Vikar)[ nym- (inXm)
sq, sMqoK, piv`qRqw, ivdXwBXws, qy dwn Awidk dw iek rs pwln krn dw nwm nym hY, a
routine of 12 types of deeds[ ibsyKY- AiDkqw, jXwdqI, au~qm krm, superior deeds[
qIrQ ieSnwn, dXw, dwn, sMjm, nym Aqy hor vI AnykW au~qm krm kry[
If one takes bath in pilgrimage sites, perform all acts of kindness and mercy,
charities, controls his/her senses and minds against their faults, stays committed to
the all the routines (mentioned in detail below) and performs only superior (good)
deeds;
There are all together 10 senses that are divided into 5 knowledge and 5 action
senses;
Knowledge Senses Action Senses

1. nyqr- Eyes (See) 1. h`Q- Hands
2. rsnw- Tongue (Taste) 2. pYr- Feet
3. n`k- Nose (Smell) 3. mUMh- Mouth
4. kMn- Ears (Hear) 4. gudw- Anus
5. qucw- Skin (Feel) 5. ilMg- Urinal
The term ivkwr (Vikar) can have the following 3 meanings;
1st Version 2nd Version 3rd Version

1. kwm- Lust 1. BuK- Hunger 1. srdI- Cold
2. kRoD- Anger 2. qRyh- Thirst 2. grmI- Heat
3. loB- Greed 3. hrK- Happiness 3. loB- Greed
4. moh- Attachment
4. sog- Sadness 4. moh- Attachment
5. hMkwr- Ego
5. jnm- Birth 5. BuK- Hunger
6. mrx- Death 6. qRyh- Thirst

The 12 deeds of nym (Nem/Routine) are;
nym Routine
1. s`c 1. Truth
2. Akptqw 2. Nondeceptive
3. Awpxy Drm dw Awdr 3. Respecting one’s own faith
4. jp 4. Chanting of Almighty’s name
5. qp 5. Penance
6. pUjw 6. Prayer
7. qIrQ 7. Serving Parents42
8. Xwqrw 8. Pilgrimage
9. Hospitality
9. AiqQI dI pRsMnqw
10. Serving the Guru
10. gur syvw
11. Contentment and benovalent
11. sMqoK praupkwr
12. Donations / Sacrifice
12. hom
42
Refer to Mahankosh under qIrQ meaning number 10

byd purwn kqyb kurwn ; ijmIn jmwn sbwn ky pyKY ]

43
pd ArQ:- byd- the four Vedas (Rig, Saam, Yajur & Athraban Vedh)[ purwn- The
18 puranas (Vishnu, Naradiya, Padma, Garuda, Varaha, Bhagavata, Matsya, Kurma,
Linga, Shiva, Skanda, Agni, Brahmanda, Brahmavaivarta, Markandeya, Bhavishya,
Vamana, Brahma Puraan)[ kqyb- ArbI dyS idAw Drm pusqkw (zbUr, qOryq, AMjIl,
kurwn), The religious books of Abrahamic faith (Zabur, Torat, Bible and Quran)[
ijmIn- earth[ jmwn- phase of time[ pyKY- sees[
ihMdUAW dy vyd purwx, muslmwnI kurwx Awidk, cwry kqybW pVHy, Aqy swrI zmIn
au~qy iPr ky swry zmwny ƒ vyK lvy[
purwxW dI igxqI ATwrW hY, XQw- ivSƒ purwx, pdm, bRhm, iSv, Bwgvq, nwrd,
mwrkMfyX, Agin, bRh- vYvrq, ilMg, vwrwh, skMd, vwmn, kUrm, mqsÎ gruV, bRhmMf
Aqy BivSÎ purwx]
If one reads the Vedas, Puranas, Zabur44, Torat45, Bible and Quran and travels the
whole earth and sees all the phase of time.
Note: The Puranas. The books authored by Rishi Vyas and other scholars under
Rishi Vyas’s name in which the following five subjects are incorporated the creation
of the universe, doom of the universe, deity and the linage of ancestors, the events in
the kingdom of Manu & the story of lineage of the sun (Ram Chandar Ji) and moon
(Krishan Ji). There are eighteen all together; Vishan, Padam, Brahm, Shiv, Bhagwat,
Narad, Markende, Agan, Brahm-Veverat, Ling, Varah, Skandh, Vaman, Kuram,
Matsh (Vayu), Grure, Brahmandh and Bhevikh.
43
The 4 Vedas are clumped into a larger category of 14 Vidya (knowledge) in the Hindu Texts. 4 Vedas + 4
Upvedas + 6 Ved-Angs = 14 (Vidya). The Ved-angs will be mentioned later on and the 4 Upvedas are;
I. ARQswsqR Arthashastra : An ancient Indian treatise on statecraft, economic policy and military strategy
which identifies its author by the names Kautilya and Vishnugupta.
II. Dnur Dhanurved : The term derives from the words for bow (dhanushya) and knowledge (veda),
literally the "science of archery".
III. gWDrv Gandharvaveda : An ancient Indian treatise on the performing arts, encompassing theatre, dance
and music.
IV. AwXur Ayurveda : The word ayurveda consists of the words ayus, meaning "longevity", and veda,
meaning "related to knowledge" or "science". Thus Ayurveda is the science of life.
44
The book written by Prophet David
45
The book written by Prophet Moses

paun Ahwr jqI jq Dwr ; sbY su ibcwr hjwrk dyKY ]

pd ArQ:- paun- air[ Ahwr- consumes[ jq- celibacy[ Dwr- adopts[ ibcwr-
contemplates[ hjwrk- thousands[ dyKY- seen[
pOx dw Bojn kry, jq ƒ Dwr ky jqI hovy, swrIAW SuB ivcwrW kry, ies qrW dy
AsI keI hzwrW hI AwdmI vyKy hn[
Subsisting on air, remaining a celibate and only contemplates virtues thoughts. I (Sri
Guru Gobind Singh Ji) have seen many thousand such individuals with above
(including the above 2 lines) qualities;
sRI Bgvwn Bjy ibnu BUpiq ; eyk rqI ibnu eyk n lyKY ]4]24]
pd ArQ:- Bjy- remember, recitation, Simran[ BUpiq- King[ rqI- an iota[ lyKY-
accounted[
hy rwjn! sRI krqwr jI dy Bjn qoN ibnHW Aqy pRIqI qoN ibnW hox krky ieqwidk
krmw ivcoN iek vI kbUl nhI ipAw[
Dear King46, without the recitation / meditation of Almighty the creator, none of the
abovementioned acts are accepted (accounted).
Sri Guru Nanak Dev Ji also says;
ibnu jgdIs Bjy ; inq KuAwrI ]3]

(225-9, gauVI, mÚ 1)
But without meditating on the Almighty of the Universe, there is only continual suffering. ||3||
suD ispwh durMq dubwh ; su swij snwh durjwn dlYgy ]

pd ArQ:- suD- clean (meaning elite)[ ispwh-POj, army[ durMq- Gor, pRcMf,
massive, wanton[ dubwh-do bwhW vwlw AwdmI, [ snwh-lohy dw kuVqw, sMjoX, chain mail,
armour[ durjwn-vYrIAW, enemy[ dlYgy- crush[
cMgI POj hovy, ijs dw hryk AwdmI GOr Xu`D krn vwlw hovy, auh sMjoAW sjw ky
duSmxw ƒ dl su`tx[
Having an elite army whose personel are capable of causing a wanton in the battle
and while wearing chain mails they crush their enemies.
46
The term King refers to King Rattan Rai to whom Guru Ji is blessing with His sermons.

BwrI gumwn Bry mn mY ; kr prbq pMK hly , n hlYgy ]

pd ArQ:- BwrI- extensive[ gumwn- pride[ Bry- filled[ mn- mind[ prbq-
mountain[ pMK- wings[ hly- move[
auh Apxy mn ivc BwrI gumwn nwl Bry pey hox, auhnW dw jMg vyK ky prbq KMB
lw ky ih`l jwx, qW koeI Acrj nhI, pr auh iksy qrHW vI rx BUmI ivcoN nhI
ihlxgy[
The soldiers’ minds are filled with so much of pride & confidence that upon seeing
the battle, even the mountains develop wings and move away. But yet the soldiers
will never retreat.
Meaning, the above mentioned army is so powerful and capable in the battle that
even an unanimated structure (mountain) moves away from their path and the brave
soldiers still persist and are positive under all odds. This is to show that even if one
possessess such prowess,
qor ArIn mror mvwsn ; mwqy mqMgn mwn mlYgy ]

pd ArQ:- qor- break[ ArIn-vYrIAW, enemies, opponents[ mvwsn-AwkIAW,
enemy[ mqMgn-hwQIAW, elephants[
auh vYrIAW ƒ qoV dyx, ikly ivc AwkI hoieAW ƒ mroV ky su`t dyx, Aqy mqy hoey
hwQIAW dy mwn ƒ ml dyx[
They will crush their enemies, break and throw those who stand in their path and
will annihilate the pride of the frantic war elephants.
sRI pq sRI Bgvwn ikRpw ibnu ;

iqAwg jhwnu indwn clYgy ]5]25]
pd ArQ:- sRI- mwXw dw pqI, owner of Maya[ pq- mwn, honourable[ indwn- end[
mwieAw dy suAwmI sRI vwihgurU jI dI ikRpw qoN ibnW, eyfy v`fy sUrmy vI, (indwn)
AMq smy jgq ƒ C`f ky cly jwxgy[
Without the blessings of the Almighty, owner of Maya, such magnificient warriors
will leave everything behind.
Note: Maya. Maya is the wall that stands between us and Almighty. The following
hymn from Sri Guru Granth Sahib Ji explains;
eyh mwieAw ijqu hir ivsrY ; mohu aupjY Bwau dUjw lwieAw Ò
Maya makes us forget the Almighty; creates attachments which then creates duality.

Nonetheless, Maya is not evil, as the wall that has been created between the being
and Almighty, is by the being himself. The being creates the wall with his/her
ignorance, which is the brick and mortar for the wall so the real evil is our
ignorance. For example, the nature has both elixir and poison but if a person
manufactures poison to kill others, the faulty one is the person and not the nature.
Maya is the nature. It is the cradle in which everything plays.
Although Maya distracts us from Almighty, the creator and owner of Maya is still
Him as shown by Sri Guru Arjan Dev Ji;
qRY gux mwieAw bRhm kI kIn@I ; khhu kvn ibiD qrIAY ry ]

(404-2, Awsw, mÚ 5)
Almighty has created Maya of the three qualities (Rajo, Tamo & Sato); tell me, how can it be crossed
over (Without a Guru)?
Sri Guru Gobind Singh Ji in His Sarabloh Granth mentions that the Maya is a
physical power of Almighty and it is because of Maya all the actions are performed
in ‘I-ness’ (Haumai). The prowess and influence is thus infinite as it is a part of
Creator Almighty (If there is no creator Almighty, there is no Maya, creation,
beings, existence). Guru Ji says;
Awid BvwnI eIsurI ; mwXw jw ko nwm ]

ien ibn srY n eyk iCn ; pUrn hoq n kwm ]2]
The Primal Almighty Creator is called as Maya. Without which, nothing can sustain
even for an iota and no task can be completed.
(Sarbloh Granth, Part 1, Page 5)

Which is why, Guru Amar Das Ji mentions that the Maya influences all of the
creation;
qIin Bvn mih eykw mwieAw ]

(424-6, Awsw, mÚ 3)
Throughout the three worlds, is the one Maya.
The modus operandi of Maya;
mwieAw hoeI nwgnI jgiq rhI lptwie ]

ies kI syvw jo kry iqs hI kau iPir Kwie ]
(510-9, gUjrI kI vwr, mÚ 3)
Maya is a serpent, clinging to the world. Whoever serves her, she ultimately devours.
If one does not realises the ultimate truth;

mwieAw mohxI moihAw ; iPir iPir jUnI Bvwih ]

(441-7, Awsw, mÚ 3)
The fascinating Maya has fascinated you, over and over again, and lured you into reincarnation.
The role of remembering Almighty towards Maya;
nwrwiex ; dMq Bwny fwiex ]2]

(868-3, goNf, mÚ 5)
Almighty breaks the teeth of Maya, the witch. ||2||
Thus, Guru Ji has mentioned that Almighty the Nirgun (formless / without entity)
has the capability of retarding the influence of Maya because as mentioned above,
the creator of Maya is Almighty and thus it reserves the full right. To the being that
has attained salvation are nonetheless above the influence of Maya as they do not
possess a sense of belonging to the ‘self’ thus having no identity. This stage is above
the Haumai (I-ness) meaning the being has successfully become One with Almighty.
They too become ‘Sri’ – the owner of Maya.
bIr Apwr bfy birAwr ; Aibcwrih swr kI Dwr BCXw ]

pd ArQ:- birAwr-blvwn, brave[ AiBcwrih-ivcwr ibnW, inSMk ho ky, determined
without any further thought or suspicion [
ApwrW sUrmy, v`fy bl vwly jo inSMk ho ky SSqrW dI mwr KWdy hn[
Numerous indefatigable and brave soldiers have the courage and strength to face the
attack of swords and other arms.
qorq dys milMd mvwsn ; mwqy gjwn ky mwn mlXw ]

pd ArQ:- milMd- AwkIAW ƒ mRdn krn vwlw, the annihilator of enemies[ mwqy-
47
intoxicated [
jo dySW ƒ Pqih krdy hn, AwkIAW ƒ ml sutdy hn, Aqy msq hwQIAW dy mwn ƒ
ml sutdy hn[
Many countries are conquered and the revolting foes are being crushed along with
the frantic elephants.
47
War elephants in the past were intoxicated before a battle. Intoxicating an elephant with copious amounts of
alcohol made the elephant loose its senses and they were then directed towards the enemy. They were used to
crush the advancing opponent’s forces, create fear in them or to break the doors of a fort. The latter was done by,
deploying the camels first at the door and then the advancing elephant would crush the camels with the door
causing minimal harm to the elephant so that it can continue its devastation within. Similar tactic was used by
the Hill Kings and Mughals against Guru Gobind Singh Ji when Bhai Bachitar Singh stopped the elephant using
a Nagini Barcha (spiral spear).

gwVy gVwn ky qoVnhwr ; su bwqn hI ck cwr lvXw ]

pd ArQ:- gwVy- mjbUq, solid[ gVwn- forts[ bwqn- speaking[
jo (gwVHy) mjbUq ikilAW ƒ qoVn vwly hn, Aqy g`lW nwl hI cOhW c`kW ƒ ij`q
lYx vwly hn (Bwv cwr c`k ij`qidAW ijMnHW ƒ dyr nhI lgdI)[
Strong forts may be seized and the whole world may be conquered merely by a
speaking. Meaning, it takes no time for these individuals to conquer.
swihb sRI sB ko isrnwiek ;

jwick Anyk su eyk idvXw ]6]26]
pd ArQ:- swihb- owner[ isrnwiek- the owner (nayak) of heads (sir)[ jwick-
beggars[ Anyk- many[ idvXw- benefactor[
soBw dw mwlk sB dy isr dw mwlk hY, AnykW hI ies qrHW dy sUrmy aus dy dr qy
mMgqy hn, Aqy auh ieko hI sB ƒ dyx vwlw hY[
Almighty the owner of all the praises and possessor of everyone, many such great
warriors are beggars at his doorstep and he is the lone benefactor.
Sri Guru Nanak Dev Ji in Japji Sahib mentions;
sBnw jIAw kw ieku dwqw ; so mY ivsir n jweI ]5]

(2-10, jpu, mÚ 1)
There is only one Almighty who is the benefactor (Giver) to all beings (jeev), whom I should never
forget.
dwnv dyv PinMd inswcr ; BUq BivK Bvwn jpYgy ]

pd ArQ:- dwnv-dYNq, demon[ PinMd-SySnwg, Seshnag[ inswcr-rwkS, monster[
dYNq, dyvqy, SySnwg Aqy rwkS vI ijs ƒ iqMnW kwlW ivc jpdy hn[
The demons, the gods, king of cobras, ghosts, spirits have been reciting God’s Name
since the past and they will recite in the future and are still reciting.
jIv ijqy jl mY Ql mY ; pl hI pl mY sB Qwp QpYgy ]

pd ArQ:- jIv- beings[ jl- water[ Ql- land[ pl- 24 seconds[ Qwp- create[
jl ivc qy Ql ivc ijMny vI jIv hn, ienW sBnW dI Qwpnw jo iek pl hI pl
ivc Qwp dyNdw hY[
All the creations of the land and water can be created in a single moment by the
creator.

The total species of all the creation on earth is 8.4 million48. 4.2 million resides on
land and the rest 4.2 million in water.
puMn pRqwpn bwF jYq Dun ; pwpn ky bhu puMj KpYgy ]

pd ArQ:- pRqwpn-pRcMf qyj, pinnacle human energy[ jYq-ijs, whose[ Dun-ismrn
krky, with recitation[ puMj-JuMf, head[ KpYNgy-nwS ho jWdy hn, gets destroyed[
ijs dy ismrn nwl punW dw pRcMf qyj vD jWdw hY[ ijs qyj nwl pwpW dy bhuqy
JuMf nwS ho jWdy hn[
By the recitation of Almighty’s name (Simran), one develops the zenith of good
aura. This is turn destroyes many sins.
swD smUh ; pRsMn iPrY jg ; s`qR sBY Avlok cpYgy ]7]27]

pd ArQ:- Avlok-vyK ky, upon seeing[ cpYgy- suppressed[
aus pRqwp ƒ vyK ky swry sMq jgq ivc pRsMn hoey iPrdy hn, Aqy SqrU vyK ky
swry db gey hn[
Seeing such glory, Saints who adore and worship God are leading their lives with all
pleasures while their enemies kneel down.
mwnv ieMdR gijMd nrwDp ; jon iqRlok ko rwju krYgy ]

pd ArQ:- mwnv ieMdR-(mwnvyNdR) rwjw, King[ gijMd-(gjwiDp) ieMdr rwjw, King of
Heavens (Indra)[ nrwDp-kubyr, Kuber[ jOn-ijhVy, those[
rwjy, ieMdR qy kubyr Aqy hor ijhVy iqMnHW lokW dw rwj krdy hn[
Worldly kings, Heavenly king, Kuber49 and others has rule in three worlds
(Heavens, earth and underworld),
48
lK caurwsIh ijin isrI ; sBsY dyie ADwru ] (27-11, isrIrwgu, mÚ 3)
The One who created the 8.4 million species of beings gives sustenance to all.
49
He is the Lord of Wealth and also the protector of the world in the northern direction (known as LokPalas).
The LokPalas are generally divided into other 8 & 10 directions. Each deity is specified at their direction and it
is used in Vastu Sastra (Arts of architecture). An example would mean that since Kuber resides in North, those
opening a new business will have their doors facing the north.

koit iesnwn gjwidk dwn ; Anyk suAMbr swj brYgy ]

pd ArQ:- koit- kRoVW, tens of millions[ gjwidk- Gaj+Adik= elephants + others[
jo kRoVW qIrQW dw ieSnwn krky hwQI Awidk dwn krdy hn, Aqy AnykW suXMbr dy
swj isMgwr ƒ vrdy hn, Bwv AnykW suXMbrW dI suMdrqweI rUp iesqrIAW ƒ
ivAwh ilAwauNdy hn[
Those who have bathed in millions of shrines and donated elephants and other
valuables, wedded many women by winning marriage competitions;
bRhm mhysr ibsn scIpiq ; AMq Psy jm Pws prYgy ]

pd ArQ:- scIpiq-rwjw ieMdR, King Indra[
jy auh AMq smy bRhmw, iSvjI, ivSnMU jW ieMdr dy jwp jW iDAwn ivc Psy hoey
hoxgy qW auh jm dI PwsI ivc pYxgy[
If the above mentioned individuals remain engrossed in the concentration of Brahma
(creation), Shiva (death), Vishnu (sustenance) and Indra (King of heaven), they
would face the wrath in the afterlife by angels of death.
2nd Meaning: If one does all the above and is still caught in the play of Maya which
is birth (Brahm), death (Mahes), living (Bisan) and worldly pleasures (Sachipat) at
their last breath, they would still have to submit themselves to Dharamraj and be
pushed into the cycle of reincarnations. To make one undestand this concept Bhagat
Tirlochan Ji says;
gUjrI ]
(526-5)
Gujri:
AMiq kwil jo lCmI ismrY ; AYsI icMqw mih jy mrY ]

At the very last moment (breath), one who thinks of wealth, and dies in such thoughts,
srp join ; vil vil AauqrY ]1]

shall be reincarnated over and over again, in the form of serpents. ||1||
ArI bweI ; goibd nwmu miq bIsrY ] rhwau ]

O sister, do not forget Almighty’s Name (Naam) who is the Master of the Universe. ||Pause||
AMiq kwil jo iesqRI ismrY ; AYsI icMqw mih jy mrY ]

At the very last moment, he who thinks of sexual desire, and dies in such thoughts,

bysvw join ; vil vil AauqrY ]2]

shall be reincarnated over and over again as a prostitute. ||2||
AMiq kwil jo liVky ismrY ; AYsI icMqw mih jy mrY ]

At the very last moment, one who thinks of his children (attachment), and dies in such
thoughts,
sUkr join ; vil vil AauqrY ]3]

shall be reincarnated over and over again as a pig. ||3||
AMiq kwil jo mMdr ismrY ; AYsI icMqw mih jy mrY ]

At the very last moment, one who thinks of mansions (possessions), and dies in such thoughts,
pRyq join ; vil vil AauqrY ]4]

shall be reincarnated over and over again as a ghost. ||4||
AMiq kwil nwrwiexu ismrY ; AYsI icMqw mih jy mrY ]

At the very last moment, one who thinks of Almighty, and dies in such thoughts,
bdiq iqlocnu , qy nr mukqw ; pIqMbru vw ky irdY bsY ]5]2]

says Bhagat Trilochan Ji, that man shall be liberated; Almighty shall abide in his heart. ||5||2||
jy nr sRI piq ky pRs hY pg ; qy nr Pyr n dyh DrYgy ]8]28]

pd ArQ:- nr- being[
ijhVy purS (sRI piq) krqwr dy crnW ƒ prsdy hn, auh purS muV ky dyh nw Dwrn
gy, Bwv mukq ho jwxgy[ Aqy muV ky junW ivc nhI pYxgy[
Those who serve Almighty’s feet (meaning worship), would not be required to
take birth again. Meaning, they would be freed from the cycle of reincarnations.
Sri Guru Gobind Singh Ji in Sarabloh Granth says;
syv kro krunw iniD kI ijh sRyvq cwr pdwrQ p`XY ]

Serve the Treasure Trove of Compassion, by whose service one receives the four types of
salvation [kaam, arth, dharam, moksh].
nwm ilXo jm qRws imtY kil kwl nsY hir srn isD`XY ]
Taking his name one destroys Death's noose, and terrifying death remains far away, this is the
miracle of Almighty’s sanctuary.

lok pRlok sBI suDro hir Bgiq pRwpiq hoie iDA`DY ]

This and the next world is completely saved through receiving devotional worship and contemplation
of Almighty.
dws guibMd Pqh siqgur kI AYso pRB Cof Avr kq j`XY ]

Servant Guru Gobind Singh says all victory is to the True Guru, by forsaking the Master where else
would we go?
(Sarabloh Granth, Volume 1, Ang 174)
khw BXo jo doaU locn mUMd kY ;

bYiT rihE bk iDAwn lgwieE ]
pd ArQ:- bYiT- sits[ bk- bglw, crane[ iDAwn- concentration[
jo dovyN A`KW mIt ky bYT igAw, Aqy bgly vWgU iDAwn lgw ilAw, qW kI ho
igAw[
If one sits with his eyes closed and puts his concentration just like the crane, it is of
no use. Note: a crane closes its eyes in the waters to fool the fishes that it is sleeping
but in reality it’s prying on them and looking for the best opportunity to hunt.
Similarly Guru Ji is addressing a hypocrite person that he will lose his game in the
end.
Once Guru Amar Das Ji invited everyone in Goindval Sahib for free kitchen and
invited everyone among all one Tappa (one who proclaims as the religious leader
for a small sect of people) refused to accept the invitation because of his ego. Guru
Ji then offered one gold coin as a gift to all those who participates, upon hearing the
offer the Tappa regrets and decided to send his son. When he arrived at the Guru’s
place the doors were closed and food were being served, the Tappa carried his son
and pushed him across the wall, the son fell and broke his leg. Guru observed the
Tappa’s greed and uttered a Hymn (Shabad) of which the following is an extract;
BweI , eyhu qpw n hovI , bgulw hY ; bih swD jnw vIcwirAw ]

(315-17, gauVI, mÚ 4)
Dear Brother, Saints got together and decided after comtemplating that that he is not a Tappa, he is
only a crane who is trying imitate the swans like Saints.

nwq iPirE lIey swq smuMdRn ; lok gieE prlok gvwieE ]

pd ArQ:- nwq- bath[ iPirE- goes[ swq- seven[ smMudRn- seas[ lok- life[
prlok- afterlife[ gvwieE- looses[
jy s`qW smuMdrW ivc nhwauNdw iPirAw qW kI hoieAw, aus dw lok igv igAw hY
Aqy prlok vI gvw ilAw hY[
Those who have ablutions in all the seven oceans would lose this as well as the next
world.
bwsu kIE ibiKAwn so bYT kY ; AYsy hI AYsy su bYs ibqwieE ]

pd ArQ:- ibiKAwn-(vYKwns) bwn pRsqI, ivSeI purS, recluse, [ (ivKwn) isMgW vwly,
pSU, hrn Awidk, horned animals[ so-nwl, with[ bYs-aumrw, life[
jy jMglW ivc vwsw kIqw, Aqy bnwspqI purSW jW jMglI pSUAW nwl bYT ky AYvyN
hI AYvyN aumrW ƒ gvw ilAw qW kI ho igAw?
AQvw:- ivSeI purSW nwl bYT ky ivSy BogW dI vwSnw kIqI Aqy iesy qrW hI
aumrW ƒ guzwr ilAw qW kI ho igAw?
It makes no difference if one spends his life staying as a hermit in the wilderness by
having the company of other recluse or natives.
2nd meaning: It makes no difference if one spends his entire life in the company of
sinners who have only lived in vices.
swcu khO sun lyhu sBY ;

ijn pRym kIE iqn hI pRBu pwieE ]9]29]
pd ArQ:- swcu- s`c, truth [ khO- say[ sun- listen[ sBY- all[ pRym- ipAwr, love[
pRbu- Almighty[ pwieE- attained[
s`c kihMdw hW, swry sux lvo, ijs ny pRym nwl pRBU ƒ Xwd kIqw hY, ausy ny hI pRBU
ƒ pwieAw hY[
All should listen to this truth that only those who love God can realize Him.

Note: Love & Attachment. There is a difference between love (pyRm) and attachment
(moh). The latter is about fear and dependancy and it has to do more with love of
one’s self. Love on the other hand, is without any attachments, fear and
dependancy. Love has to do more with loving the other more than one’s self. Thus,
love is far more superior than attachments and as mentioned by Guru Gobind Singh
Ji, only those are liberated who are in love with the One. Love can never be
hidden50.
Almighty once said to Bhagat Ravidass Ji that I have succeded in trapping you in
my net of attachments; Bhagat Ji humbly uttered the following shabad;
jau hm bWDy moh Pws ; hm pRym bDin , qum bwDy ]

If I am bound by the noose of emotional attachment, then I shall bind You, Lord, with the bonds of
love.
Apny CUtn ko jqnu krhu ; hm CUty qum AwrwDy ]1]

Go ahead and try to escape, Lord; I have escaped by worshipping and adoring You. ||1||
mwDvy ; jwnq hhu jYsI qYsI ]

Dear Almighty, You know my love for You.
Ab ; khw krhugy AYsI ]1] rhwau ]

Now, what will You do? ||1||Pause||
mInu pkir , PWikE Aru kwitE ; rWiD kIE bhu bwnI ]

A fish is caught, cut up, and cooked it in many different ways.
KMf KMf kir Bojnu kIno ; qaU n ibsirE pwnI ]2]

Bit by bit, it is eaten, but still, it does not forget the water. ||2||
Awpn bwpY , nwhI iksI ko ; Bwvn ko hir rwjw ]

Almighty, our King, is father to no one, except those who love Him.
50
Sri Guru Gobind Singh Ji beautifully describes how love amongst the other seven (7) actions can never
remain hidden in His Charitropakhyan which is part of Sri Dasam Granth;
iesk musk KwsI Aru Kurk bKwinXY ] KUn KYr mdpwn su bhuir pRmwinXY ]
Love, as well as an odor, a cough, an itch, a murder, begging, and intoxication
ks koaU kreI swq Cpwey Cpq nih ] ho hovq pRgt indwn su swrI isRsit mih ]6]
These seven cannot be hidden; regardless of one's efforts, in the end they become known to the entire world.
(Charitropakhyan Charitr 154)

moh ptl sBu jgqu ibAwipE ; Bgq , nhI sMqwpw ]3]

The veil of emotional attachment has been cast over the entire world, but it does not bother
Almighty's devotee. ||3||
kih rivdws , Bgiq iek bwFI ; Ab ieh kw isau khIAY ]

Says Ravi Daas, my devotion to the One (Almighty) is increasing; now, who can I tell this to?
jw kwrin , hm qum AwrwDy ; so duKu , AjhU shIAY ]4]2]

(658-8, soriT, Bgq rivdws jI)
That which brought me to worship and adore You - I am still suffering that pain. ||4||2||
There are many instances we find in the Sikh history where the devotion of love
(Prema Bhagti) has been considered far more superior than anything else;
I. Sri Guru Nanak Dev Ji
Having simpler food at Bhai Lalo’s rather than the wealthy Malik Bhago.
Protecting a devoted Sikh reciting Sohila from getting wounded by thorns and
instead enduring upon Himself 51
II. Sri Guru Angad Dev Ji
There lived a Sikh by the name of Bhai Khio Phelo in the village of Pharopur. He
longed for Guru Angad Dev Ji to come over to his house for a meal. With great love
he awaited and one day, while Guru Ji was passing through returning to Khadur
Sahib. Khio Phelo learned about this and rushed to meet Guru Ji and said, “Dear
Guru Ji, my life has become fruitful with Your graceful sight (darshan). Please bless
me with the opportunity to serve You food. I have learned that You do not
differentiate between the poor and rich. Similarly, Guru Nanak Dev Ji went to Bhai
Lalo’s house to take food and blessed him. He also accepted invitation for meals
from people of all caste such as Brahmin, Khatri, Ves and even Sudars to partake
food.” Upon completing his plea, he led the entire group with Guru Ji to his village
and prepared food in his house.With lots of love in his heart he brought the food
before Guru Ji. With hands folded he made a request to Guru Ji, “Dearest Guru Ji,
the food is ready. Please place your blessed feet in my house and bring along the
group of accompanying Sikhs also. Please fulfil my wish. You seldom come here.”
Seeing so much of love within Khio Phelo, Guru Ji headed to his house. Bhai Khio
Phelo placed beautiful material on the ground and invited Guru Angad Dev Ji to sit
on it. He placed a very big tray in front of Guru Ji. In the tray he placed Kheer
(sweet pudding), sugar and ghee. Khio Phelo served food to Guru Ji with his own
51
Sri Gur Nanak Perkash- Churamani Kavi Santokh Singh Ji

hands. Bhai Khio Phelo was very pleased. The food served was very tasty and
everybody was very satisfied. Then he served cold water. Guru Ji washed his mouth
and hands, after which Guru Ji was ready to leave. Before leaving Guru Angad Dev
Ji while blessing Bhai Khio Phelo said, “You will have lots of children and will
always attain happiness.”
III. Sri Guru Amar Das Ji52
When Guru Ji wanted to test Bhai Rama Ji and Sri Ram Das Ji for the Guruship.
Guru Amar Das Ji said, “There is a prevailing rule in this world and salvation can
only be attained by conforming to this rule (maryada), however, the state of love
uplifts a person far beyond the circle of rules. The Almighty dwells within a person
who is completely drenched in love and is absorbed in the Almighty, whoever
continues to enhance this love consistently. Without love, there is little benefit in
simran and sewa, please know this. Let me put them on a test to judge their love.
The Almighty is attained only through immense love. I shall now test you, who
among this two has more love for the Almighty. Please do not inform them about
this, keep this a secret. I shall free you of your speculation as to who will be my
successor.”
IV. Sri Guru Ram Ras Ji53
Sri Ram Das Ji stayed one night at his house in Lahore, and love for Guru Amar Das
Ji was enshrined in his mind. The next day he started his journey back to Goindwal
and on the way he passed through the Lahore town where he saw a very beautiful
piece of cloth. He contemplated in his mind that a robe made from this cloth will be
very suitable for Guru ji as this was the most beautiful cloth that he had ever seen
but Ram Das Ji did not have enough money to purchase it. Still he did not want to
walk away without purchasing, tailoring and presenting it to Guru Ji. Ram Das Ji
stood in front of the shop and within his mind he purchased the piece of cloth,
tailored it to Guru Ji’s robe and while standing there he presented it to Guru Ji and
assisted Guru Ji to wear the robe with his focussed concentration. At the same time,
Guru Amar Das Ji was sitting on his throne in the midst of the congregation in
Goindwal, while sitting Guru Ji’s body started to move, he raised his arms and as
though he was securing the knob of a robe. The Sikhs who were sitting in the
congregation were surprised as they could not comprehend any reason for Guru Ji’s
movements. They humbly asked Guru Ji, “Dear Guru Ji, while sitting on throne, we
saw that you were moving your body and we could not comprehend your gestures,
please be merciful to explain as we know that your actions are beyond
comprehension”. Guru Ji said, “Ram Das was assisting me in putting a robe on me
52
Sri Gur Pertap Suraj Granth (Raas 1, Ansu 57) – Churamani Kavi Santokh Singh Ji
53

which he purchased and tailored while standing in Lahore town”. Upon listening to
the explanation everyone bowed in reverence before Guru Ji.
V. Sri Guru Arjan Dev Ji
There was a Sikh by the name of Bhai Manjh who wished to be a Sikh of the Guru
but was a worshipper of Sakhi Sarwar. Guru Ji uttered that in order to become a
Sikh, he would first have demolish the Sarwar shrine and then come and perform
selfless service (Seva). Even with various difficulties and rejections from his friends
and family, he left everything behind and served Guru Arjan Dev Ji. Various
extreme tests were conducted by Guru Ji and in all, Bhai Manjh, his wife and
daughter became successful. Once, Guru Arjan Dev Ji ran barefooted to help Bhai
Manjh who fell in a well whilst doing selfless service of supplying firewood to
Guru’s Kitchen (Langgar)54. Upon rescuing Bhai Manjh, Guru Ji hugged him and
said,
mM\ ipAwrw gurU ƒ gur mM\ ipAwrw [ mM\ gurU kw bohQw jgu lMGxhwrw ]1]
"Manjh is the beloved of the Guru and the Guru is beloved of Manjh. Manjh is the ferry of the Guru
who will ferry across the world ocean."
VI. Sri Guru Hargobind Sahib Ji55
A group of Sikhs were on their route to visit Guru Ji when they came across a
faithful devoted Sikh by the name of Bhai Kattu Shah. As it was becoming darker,
Kattu Shah invited everyone into his house and served them wholeheartedly. The
next day while leaving for their jouney, Kattu Shah inquired on a container which
was brought by the group. They replied that it was honey collected after extensive
travelling in the jungles and it is meant to be given to the Guru. Kattu Shah
requested to have a look which the Sikhs readily and he said, “Please give me some
of the honey so that I too can taste. All of you has worked hard to get it and I am
sure it would taste great.” The Sikhs refused, saying, "We cannot offer you any
honey because it is meant for the Guru only and we cannot offer your leavings to the
Guru." (as this is the Maryada- conduct of Guru Nanak’s house that before Bhog,
the food cannot be tasted by anyone) and they left. Upon reaching Guru Hargobind
Sahib Ji, they placed the offerings before Him. Guru Ji looked at the honeypot,
smiled, and called one of the pilgrims to take the lid off the pot. Everybody was
surprised to find that the honey had be infested by insects.
Guru Ji with a smile, said, "I was within Kattu Shah when I asked for the honey.
You did not give me then and thus it has been infested by insects. Any gift which
reaches the mouth of my Sikh, reaches me. Whoever declines to the request of a
54
Full description can be found in our publication, Life of Guru Arjan Dev Ji chapter 27 which is a translation
of Sri Gur Pertap Suraj Granth Raas 2 Chapter 43 & 44.
55

Sikh, his/her gift will become spoiled. Now, go back to Kattu Shah and with faith
present him this honey and ones you please him, the honey will become alright
again.” After asking for forgiveness, the honey became fragrant again as it was.
Thus, Guru Ji protects the honour of his faithful ones.
VII. Sri Guru Har Rai Sahib Ji56
There was a lady who had immense faith and love for Guru Ji and she thought of
preparing food for Guru Har Rai Sahib Ji. As she was in extreme poverty, she
prepared 2 flat bread (chapati) with ghee and sugar in hygenic manner and placed
them on a plate and as she was walking towards Guru Ji, the all-knower Master
came riding on his horse with His Sikhs and requested the lady to give her the food
as He was hungry. Guru Ji ate the roti whilst on his horse without even washing his
hands with full enthusiasm. Sikhs were astonished as this was against the protocol
(Rehit) and inquired. To which Guru Ji replied, “….Where there is love, I have the
thirst. Where the food is tasty with love and devotion, I cannot let go and I am
bound to it… There is no code of conduct when there is love.”
VIII. Sri Guru Har Krishan Sahib Ji57
One day, Sri Guru Har Krishan Ji went out on horseback to visit some neighboring
places. People came to meet Guru Ji with simple and humble offerings. Far apart
from everyone, stood a man as if he was afraid to come close to Guru Ji. He was
carrying on his body the dreadful illness of leprosy to which no one dared to come
near. Guru Har Krishan Ji looked at him with his glimpse of kindness and sympathy.
Reaching him in a gesture of bestowing His loving mercy, Guru Ji placed His hand
on his head. The man’s head was lowered with humiliating suffering. Guru Ji spoke
to him with such deep concern and sympathy, that the leper was amazed at the
gentleness and grandeur of Guru Ji’s compassion and concern for him. For the first
time in his life he heard someone having some faith in the hidden dignity of his soul.
Guru Ji’s words awakened a new consciousness and a new power within him. On
meeting and seeing the radiant face of Guru Ji, who was bestowing warmth and
mercy on him, he felt he had changed from within. He regained his inner strength,
confidence and the will to live with his face turned away from the darkness of life.
56
57
Tarikh-e-Punjab – Kanhyia Lal ; Life of Guru Harkrishan Sahib Ji by SGGS Academy

X. Sri Guru Tegh Bahadur Sahib Ji58
In Dhaka, there lived a priest by the name of Bhulaki Das. His mother was of a very
advanced age and she had the longing to have glimpse of Sri Guru Tegh Bahadur
Sahib Ji. She had a bed made especially for Guru Ji and covered it with beautiful
bedding which she had knitted. Every morning and evening she would pray using
earthen oil lamp and incense in front of the bed with the desire that one day Guru Ji
would come and sit on her bed. She also prepared clothing for Guru Ji by using
cotton wool and spinning it into thin yarn. Lovingly she knitted clothing for Guru Ji.
Guru Ji whilst on His eastern tours, went directly to her house and stood in front of
the door. The lady was in ecstacy and she performed all the sewa she wished. Guru
Ji looked at her lovingly and spoke sweetly “I have come here because of you. Your
devotion was pleasing to my mind and my heart longed to meet you. What you
desired you have attained, you wanted me to come to your house, I am here. If you
have any other wish, ask now and I will fulfill it”. On hearing this, the old lady
humbly, placed her hands together and requested “I wish to see you everyday for as
long as I live. This is my humble wish, so please fulfill it”. Guru Ji heard her
wonderful words and gave a merciful gaze “You have made a rare request, but I will
fulfill it. After your bath, when you sit in meditation you will be able to see me”.
Guru Ji, the house of virtues, became a slave of devotion. He fulfilled her wish, gave
her tranquility of mind and redemption59.
XI. Sri Guru Gobind Singh Ji60
While Guru Ji was in Patna Sahib during his younger days, there lived a wealthy
landlord by the name of Raja Fateh Chand Maini. He had everything except for a
child. He and his wife once went over to their priest, Pandit Shivdatt Bhagvan and
requested for the boon of a child but he instructed them to ask it from Gobind Rai Ji
as he too worshiped him. The next day both the husband and wife prepared various
sorts of food in the morning and awaited for Gobind Rai Ji to come over. They had
developed extreme faith and love that while playing with His friends, Gobind Rai Ji
entered their house and from the back covered the eyes of the wife. She went into
spiritual ecstacy and Gobind Rai Ji whispered into her ears, ‘Mata Ji’ (mother).
Hearing this, she went into joy and her state of excitement was beyond description.
Gobind Rai Ji came forward and then said, “Mata Ji, I am hungry.” This was the
58
Sri Gur Pertap Suraj Granth (Raas 12, Ansu 4) – Churamani Kavi Santokh Singh Ji. Translated in our
publication, Life of Sri Guru Tegh Bahadur Ji.
59
Sarup Das Bhalla says: “Mother (of Bulaki Das) brought the renowned royal painter. The royal painter
prepared the portrait of of Guru Tegh Bahadur in the holy presence of the Guru. The entire portrait along with
the apparel, worn by the Guru, was prepared by the royal painter, except the radiant face of the Guru. Sensing
the helplessness of the painter, the compassionate Guru got hold of the painter’s brush and completed the self-
portrait with his own hand. The Guru presented his portrait to the old lady (mother of Bhai Bulaki Das). Mehima
Prakash,Verses.17-18,page.719.
60
Sri Gur Pertap Suraj Granth (Rut 1, Chapter 6) – Churamani Kavi Santokh Singh Ji.

exact thing she had imagined and it came true. She replied in a loving tone, “My
beloved is hungry. My son is hungry. I am blessed! Let me immediately bring over
sweetmeats and Puris (deep friend bread).” Gobind Rai Ji replied, “I don’t wish to
eat sweets. I want to have boiled whole grain (Ghungnia) and Puri. I only want this
and nothing more than this. I love these two.” Upon feeding Gobind Rai and his
friends, the wife hugged Gobind Rai thightly and as she hugged, her wish for a child
vanished and her spiritual level increased. Gobind Rai Ji till his stay in Patna used to
visit their house everyday and Raja Fateh Chand and his wife attained Brahmgian.
The following are some example where true love for Almighty is glorified;
Sri Guru Granth Sahib Ji:
Awsw , mhlw 5 ; iqpdy ]

Aasaa, Fifth Mahl, Tipadas:
Prologue: Guru Arjan Dev Ji describes love as priceless.
Ehw ; pRym iprI ]1] rhwau ]

kink mwixk , gj moqIAn lwln ; nh nwh nhI ]1]
In comparison to the Love of my Beloved, Almighty; ||1||Pause|| Not even gold, not even jewels, nor
elephant pearls or rubies are equivalent. ||1||
rwjn Bwgn , hukm n swdn ] ikCu ikCu , n cwhI ]2]

(407-1, Awsw, mÚ 5)
Not even imperial power, not even fortunes nor royal command or the taste of desires; none of the
materials are even iota seen to be close to Almighty’s love. ||2||
Sri Dasam Granth Sahib:
iDÎwn lgwie TigE sb logn ; sIs jtw nK hwQ bFwey ]

lwie ibBUq iPrÎo mKu aUpir ; dyv Adyv sbY fhkwey ]
loB ky lwgY iPrÎo Gr hI Gr ; jog ky nÎws sbY ibisrwey ]
lwj geI kCu kwju srÎo nih ; pyRm ibnw pRB pwn n Awey ]18]
The message of the tenth guru: These imposters with the matted hair, long nails and fake meditations
have been deceiving common people. By smearing their faces with ashes they have put gods and
demons to doubt. They have left all the exercises of Jog and now they are under the spell of greed and
they are roaming from door to door. They have lost all honour. Nothing has been achieved. Without
true love you cannot achieve the Supreme Being. (18)
(33 Sevaiye)

Varaan Bhai Gurdas Ji:
dIpk hyqu pqMg dw ; jl mIn qrMdw ]

imrgu nwd ivsmwdu hY ; Bvr kvil vsMdw ]
cMd ckor prIiq hY ; dyiK iDAwnu DrMdw ]
ckvI sUrj hyqu hY ; sMjogu bxMdw ]
nwir Bqwr ipAwru hY ; mW puqu imlµdw ]
Awpy Awip vrqdw gurmuiK prcMdw ]17]
Moth loves burning lamp and fish goes on swimming in water for love of It. For deer the musical
sound is the source of delight, and the black bee being in love for lotus gets enveloped in it. The
redlegged patridge (chakor) loves the moon and concentrates upon it. Female ruddy sheldrake
(chakavi) loves the sun and only on sunrise it meets and mates with its patner. Woman loves her
husband and it is love that the mother brings forth the son. Beholding Him operative in all, the
gurmukh feels contented.
Kabitt Bhai Gurdas Ji:
pRym prqIiq kI rIiq ihq cIq kir jIiq mn jgq mn durq nwhI ]
(145-4)
As a result of union with holy gathering, the mundane distractions of daily life do not disturb
anymore. It adheres to the loving code with faith and confidence.
Vaar Bhai Gurdas (II):
hir vwihgurU mMqr AgMm jg qwrnhwrw ]

jo ismrih nr pRym isau phuNcY drbwrw ]
(41-18-10)
The mantra of emancipator Guru: Waheguru is the liberator from this vast worldy ocean. The ones
who chants it with love will reach the divine court (attain salvation).
Bhai Nand Lal Ji:
ieSk mOlw mr qurw mOlw kund , dr do Awlm imhqro AOlw kund ]460]
The love for Almighty will make you the form of Almighty and raise your fame to the most supreme
levels in the two worlds (this and the afterlife).
(Zindagi Nama Bhai Nand Lal Ji)

Bhai Jaita Ji:
gur ikRpw ibn pyRm nihN pyRm ibnw nihN Awg [

pRymwgin ibn inmrqw nihN hauNmY pRiqAwg ]3]
Without the grace of Guru, there is no love. Without love, there is no fire (need/desideratum).
Without the fire of love, there is no humility but only the fire of Haumai (I-ness).
(Sri Gur Katha Bhai Jaita Ji)
kwhU lY pwhn pUj Dro isr ; kwhU lY ilMgu gry ltkwieE ]

pd ArQ:- pwhn pUj- pUjX p`Qr, swlgRwm, worship stone, Salgram (Aniconism)[
isr- head[ ilMg- isv ilMg, Shivling[
iksy ny swlgRwm Twkr lY ky isr ivc r`K ilAw hY, Aqy iksy ny iSv ilMg lY ky
gly ivc ltkw ilAw hY[
Some has placed Salgram61 on their heads and some has hung a Shivling in their
necklace.
Note: Both the Salgram and Shivling are the aniconic symbols of Lord Vishnu and
Lord Shiva respectively. This means that they do not represent the physical form of
the deity it self but by one of its prominent features. Example, Vishnu is always
depicted with a conch in his hand, so a Salgram is an aniconic feature thus made up
of seashell. Buddha is depicted in ancient statues as bodhi tree, empty throne, etc.
kwhU liKE hir AvwcI idsw mih ;

kwhU pCwh ko sIs invwieE ]
pd ArQ:- AvwcI idsw- pUrb idSw, cVHdy v`l, east[ pCwh- west[
iksy ny hrI ƒ pUrb idSw v`l jwixAw hY, aqy iksy ny p`Cm v`l isr invwieAw
hY, Bwv lihMdy v`l isjdw kIqw hY[
Some people have faith that Almighty is in the east while others consider Almighty,
is toward the west and they are bowing their heads in those directions.
Note: Sri Guru Gobind Singh Ji is addressing both the Hindus and Muslim in this
stanza. Hindus pray facing the east (towards sunrise) and the Muslim prays facing
the west (towards Makkah) in India.
61
Salgram is a Hindu worship shell iconizing Lord Vishnu. It is a formed from fossilized seashells.

koaU buqwn kO pUjq hY psu ; koaU imRqwn kau pUjn DwieE ]

pd ArQ:- buqwn-im`tI p`Qr dIAw mUrqW, idols[ psU-bysmJ, fool[ imRqwn-imRqk sQwn,
kbrW, graveyards[
koeI bysmJ buqW ƒ pUjdw hY, Aqy koeI kbrW ƒ pUjn leI B`jw iPrdw hY[
Some fools are worshiping idols while others are revering the dead (in graveyards).
kUr ikRAw auriJE sB hI jgu ;

sRI Bgvwn ko Bydu n pwieE ]10]30]
pd ArQ:- kUr ikRAw-bury krmW, bad deeds[ auriJE- caught, busy[ Bydu- secret[
swrw jgq hI bury krmW ivc PisAw hoieAw hY, sRI inrMkwr jI dy Byd ƒ iksy ny
vI nhI pwieAw[
The whole world is busy in such false performances without knowing the secret to
attain Almighty.
qÍpRswid ] qomr CMd]

By Your Grace. Tomar Chhand
hir jnm mrn ibhIn ] ds cwr cwr pRbIn ]

pd ArQ:- ibhIn- without[ ds cwr cwr-(cOdW qy cwr) ATwrW ivdXw, 10+4+4
meaning 18 educations [
hrI jnm mrn qoN rihq hY, ATwrW ivdXw ivc cqr hY[
Almighty is beyond birth and death; He is proficient in all eighteen (18)
educations62;
AklMk rUp Apwr ] AniCj qyj audwr ]1]31]

pd ArQ:- AklMk- blemishless[ rUp- form[ Apwr- boundless[ AniCj-
invariable, consistent, interminable[ qyj- glory, aura[
klMk qoN ibnW Apwr rUp vwlw hY[ nw iC`jx vwly qyj vwlw dwqw hY[
His infinite form is greatly immaculate; He is benovalent of interminable aura/glory.
62
The 18 Educations according to Vishnu Puran (Adh 6, Ans 3) - 4 Vedas : Rig, Sham, Yujar & Atherban; 6
Vedanga (limbs of Veda): A. Shikha (phonetics, phonology & morphophonology), B. Kapla (ritual), C.
Viakaran (grammar), D. Nirukta (etymology), E. Chandas (meter), D. Jyotisha (astronomy); 8 Others : i.
Mimamsa, Niyam, iii. Dharam Shastra, iv. Puran, v. Asur Vedh, vi. Tanur Vedh, vii. Gandhrab Vedh, viii. Arth
Shastar.

AniBj rUp qurMq ] sB jgq Bgq mhMq ]

pd ArQ:- qurMq-(qu+AMq) AOKw hY AMq pwxw, byAMq, difficult to find an end, infinite[
Bgq- devotees[ mhMq- bzurg, senior[
byAMq rUp vwlw iksy nwl iB`jdw nhI hY[ swry jgq dy BgqW dw bzurg hY[
His limitless form is beyond emotions (uninundate) and greatest above all.; He is
the ideal of all the devotees in the world;
js iqlk BU iBRq Bwn ] ds cwr cwr inDwn ]2]32]

pd ArQ:- BU iBRq-DrqI dy Dwrn vwlw, jgqwDwr, [ Bwn-pRkwS rUp, form of light[ ds
cwr cwr-ATwrW is`DIAW, (10+4+4)= 18 miraculous powers (Sidhia)[ inDwn-AwSRX,
AwDwr, support[
ijs dw iqlk qy jgqwDwr pRkwS hY, ATwrW is`DIAW dw Awsrw hY[ AQvw ijs dy
iBRq dws dw BU DrqI qy (Bwn)63 AkwS ivc iqlk SRomxI js ho irhw hY[
He is the paste-mark (tilak) of glory and like Sun, is provider of life on earth; He
is the support of the eighteen miraculous powers.
ATwrW isiDAW Eighteen Miraculous Powers

isiD ArQ Miracle Meaning
1. Aixmw srIr ƒ brIk kr lYxw Anima To reduce body size
into most subtle
2. mihmw srIr ƒ v`fw kr lYxw Mehima To increase body size
3. grmw srIr ƒ BwrI kr lYxw Garma To increase weight
4. lGumw srIr ƒ hOlw kr lYxw Laguma To reduce weight
5. pRwpq mn ie`Cq vsqU dI pRwpqI Prapat To obtain all materials

as per mind desires
6. eICqw sÍY ie`Cw Anuswr sB ƒ pRyrnw Eichta To make others to agree
Aqy pdwrQW ƒ rcxw qy lYA and the ability to create
krnw and vanish materials.
7. vsIkrx BOiqk pdwrQW ƒ AwpxI Vasikaran To have control over all
AwigAw ivc kr lYxw wordly creation.
63Bwn dw ArQ sUrj hY, sUrj qoN Bwv sUrj sQwn AkwS ilAw jWdw hY[ The word ‘Bhan’ refers to the sun, which is
then refered to the area where it shines. Therefore, ‘Bhan’ here could also mean the sky.

8. AnrUpI Bu`K ipAws Awidk qklIPW Anrupi To sustain hunger, thirst

nw ivAwpxIAW and other difficulties.
9. drSn dUr dyKx dI SkqI Darshan To have vision over far

away things and events
10. sRvx dUr sRvx dI SkqI Sarwan To have ability to listen

far away conversations
11. mnobyg mn dI rPqwr qy sPr Manobeg To travel in the speed

of the mind
12. kwm rUp sYÍ (ApxI) ieCw Anuswr rUp Kam Rup To transform into other
Dwrn kr lYxw physical forms
13. prkwXw dUsry dI kwieAW ivc pRvyS Parkaya To immerse to other

pRvyS kr lYxw Pervesh persons body
14. svCMd ie`Cw Anuswr dyh iqAwgxI Savchand To leave body (die) as
imRqXU Mirtyu wish
15. sur kRIVw dyv lok kIRVw dyKxIAW Sur Krira To have ability in
watching the events in
heaven
16. sMklp sMklp (soc) is`D kr lYxI Sengkelep To fullfill all thoughts
17. ApRiqhq AphuMc QW qy J`t hI phMuc Apertihat To be able to reach

gq jwxw Gat unreachable places
18. pRkwmX ipRQvI ivc lY ho jwxw (jl Perkamey To dissolve like water
dI inAweIN) Aqy ieìCAw and manifest again.
Anuswr Pyr pRgt ho jwxw

AklMk rUp Apwr ] sB lok sok audwr ]

pd ArQ:- AklMk- blemishless[ rUp- form[ Apwr- boundless[ sB- all[ sok-
grief[ audwr- k`tx vwlw, nwS krn vwlw, eradicates[
klMk qoN ibnW qy pwr qoN rihq rUp vwlw hY[ swry lokW dy Sok ƒ nwS krn vwlw
hY[
He is immaculate and with a form beyond worldly comprehension; He annihilates
the sorrows of all realms;
kl kwl krm ibhIn ] sB krm Drm pRbIn ]3]33]

pd ArQ:- ibhIn- without[ pRbIn- proficient[
kilXug dy krmkWfW qoN pry hY[ Aqy Drm dy swry krmW ivc cqr hY[
He is beyond the rituals of Kalyug age; He is proficient in all deeds/practice
(Karma) and religious matter (Dharam).
AnKMf Aqul pRqwp ] sB QwipE ijh Qwp ]

pd ArQ:- AnKMf- indivisible [ Aqul- (A+qul) nw qoly jwxw, immeasurable[
QwipE- made[ Qwp- creation [
nw KMfy jwx vwlw qy nw qoly jwx vwlw aus dw pRqwp hY[ ijs ny swrI Qwpnw ƒ
QwipAw hY[
His glory is beyond division and incomparable; He is the sole creator of all creation;
AnKyd Byd ACyd ] muKcwr gwvq byd ]4]34]

pd ArQ:- AnKyd- An= without; Kyd= dissapointments, sorrows[ Byd- secrets,
weakness[ muKcwr-bRhmw, muK= face ; cwr= 4 (Brahma, deity of creation)[
Kyd qoN ibnW, Byd qoN ibnW qy nw Cydy jwx vwlw hY[ ijs ƒ bRhmw vydW duAwry
gwauNdw hY[
He is not affected by sorrows, without any secrets and He is unpierceable; Brahma,
through the four Vedas, sings His glory.
ijh nyq ingm khMq ] muKcwr bkq ibAMq ]

pd ArQ:- ingm- vyd dw mMqRBwg, vyd, Vedas [ bkq- says[ ibAMq- infinte[
ijs ƒ (ingm) vyd byAMq byAMq kihMdy hn[ bRhmw vI byAMq byAMq (bkq) kihMdw
hY[
You are the One to whom Vedas concludes as eternal and even the writter (four-
headed Brahma) utters as infinite;

AniBj Aqul pRqwp ] AnKMf Aimq AQwp ]5]35]

pd ArQ:- AniBj- An= doesn’t ; iB`j= wet, meaning beyond the human
instinctive or intuitive feelings[ Aqul- unweighable, uncomparable[ pRqwp- glory[
AnKMf- indivisible[ Aimq- jo imixAw nw jw sky, beyond any calculation (or limit),
incoercible [ AQwp- inconstructible[
nw iB`jx vwlw, nw ivcwry jwx vwlw, ijs dw pRqwp hY, jo nw KMfy jwx vwlw, nw
im`q vwlw, qy nw Qwpy jwx vwlw hY[
His glory is beyond emotions and incomparable; He is indivisible, unfathomable and
cannot be made.
ijh kIn jgq pswr ] ricE ibcwr ibcwr ]

pd ArQ:- jgq- creation[ pswr- created[ ibcwr- contemplation[
ijs ny jgq dw pswrw kIqw hY[ ijs ny hryk ivcwr ƒ ivcwr ky ricAw hY,
He created the entire universe; He created this creation with indepth and precise
contemplation;
2nd Meaning: Almighty created this entire creation with contemplation on each
thought.
AnMq rUp AKMf ] Aqul pRqwp pRcMf ]6]36]

pd ArQ:- AnMq- without an end[ rUp- form[ pRqwp- glory[ pRcMf- resplendent[
jo AMq qoN ibnw qy nw KMfx hox vwly rUp vwlw hY, Aqy ijs dw pRcMf pRqwp Aqul
hY[
His form is endless (Anant = An (without) + Ant (end)) and indivisible; His glory is
resplendent and beyond measure (Atul)
ijh AMf qy bRhmMf ] kIny su cOdh KMf ]

pd ArQ:- AMf- egg[ bRhmMf- universe[ cOdh- fourteen (14)[ KMf- realm[
ijs ny AMfy64 qoN bRihmMf kIqw hY, Aqy iPr aus ivc cOdW KMf lok bxwey hn[
64
mnU isMmRqI dw kQn hY, pihly iek snhyrI AMfw pYdw hoieAw, aus dy do tukVy hoey, auh DrqI qy AkwS hY[ vyKo gurmuKI Sbd
swgr ivcoN ‘AMf’[

He created the entire universe from a concentrated form (akin to an egg); He then
separated the concentrated form into two pieces from which the upper realms (7 in
number) and the bottom realms (7 in number) were created whilst the space in
between became a realm by itself which we recide in65; Thus creating 14 realms.
The following is the depiction of universe with 14 realms in the form of an egg
where all the set of deities and goddess are in one universe amongst many universes;
Sri Guru Nanak Dev Ji mentions about the cosmic egg as follows;
Awpy scu kIAw ; kr joiV ] AMfj ; PoiV joiV ivCoiV ]

The True Master Himself created the universe, joining the elements together. The creation of entire
Universe is described as an cosmic egg, which is broken to create the earth, ether (space between
earth and sky) and sky and upon joining the egg together, He vanishes the entire creation.
Driq Akwsu kIey ; bYsx kau Qwau ] rwiq idnµqu kIey ; Bau Bwau ]
He made the earth and the space into places to live. He created day and night, fear and love.
ijin kIey ; kir vyKxhwrw ] Avru n dUjw ; isrjxhwrw ]3]

(839-6, iblwvlu, mÚ 1)
The One who created the Creation, also watches over it. There is no other Creator. ||3||
65
This is in accordance to Manu Simriti

sB kIn jgq pswr ] AibXkq rUp audwr ]7]37]

pd ArQ:- AibXkq- (A+ibXkq=dyh) dyh qoN rihq, without a form (formless)[
audwr- idRXw, cIrn vwlw, lease[
jgq dw swrw pswrw ijs ny kIqw hY[ auh audwr dyh qoN rihq rUp vwlw hY[
He created the entire universe; He is formless and is free from the borrowing of
forms. Meaning, Almighty the creator is formless and does not require being in a
form and even if He is, the form belongs to Him unlike us who only utilize our
form and leave it when we die. This is why, Sri Guru Nanak Dev Ji left with his
physical body to show the world that he was Almighty Himself and does not
require to leave his form. Sri Guru Angad Dev Ji also performed the same when
some Sikhs had doubts on Guru Ji but after asking for forgiveness Guru Ji
reappeared. Sri Guru Arjan Dev Ji and Sri Guru Gobind Singh Ji66 too left with
their form from this world. The rest of the Gurus left their forms for the Sikhs to
have a chance to cremate their physical body.
ijh koit ieMdR inRpwr ] keI bRhm ibsn ibcwr ]

pd ArQ:- koit- tens of million [ inRpwr- rwjy, king[ keI- many[ ibcwr-(ibrcy)67
bxwey hn, made[
ijs ny kRoVW ieMdr rwjy bxwey hn, Aqy keI bRhmw qy ibSn rcy hn,
He (Almighty) created tens of million of kings like Inder (the King of Heaven)
and made many Brahma and Vishnu as well,
keI rwm ikRsn rsUl ] ibnu Bgq ko n kbUl ]8]38]

pd ArQ:- rsUl- abrahamic prophets[ Bgq- devotion, love[ kbUl- accepted[
ikMny hI rwm, ikRSn qy muhMmd Awd swjy hn[ BgqI qoN ibnW aus dy dr qy koeI
kbUl nhI huMdw[
Made many Lord Ram, Lord Krishna and other abrahamic prophets; but none is acceptable
to Him without devotion. Meaning, the union in His form (Mukti) is the highest state.
66 Guru Gobind Singh Ji asked the Sikhs to make a pyre within an enclosed compartment and light it. Guru
Ji instructed Sikhs to not touch the ashes and Guru Ji mounted on his horse went in directly into the pyre.
The site remained as such till the time of Maharaja Ranjit Singh Ji who constructed a Gurdwara as we see
today and while going through the ashes, he discovered a small kirpan of Guru Ji (present at Hazoor Sahib)
and nothing else.
67 qukWq myln leI ‘ibrcy’ qoN ‘ibcwr’ kIqw hY[

keI isMD ibMD nigMdR ] keI mC kC PinMdR ]

pd ArQ:- isMD- smuMdr, oceans[ ibMd- ivMdX, phwV, mountains[ nigMdR- sumyr,
Mt.Sumer[ mC- fish (incarnation of Lord Vishnu)[ kC- turtle (incarnation of Lord
68
Vishnu) [ PinMdR- Seshnag [
ijs dy bxwey hoey ikMny hI smuMdr, phwV qy sumyr hn[ ikMny hI m`c, k`C qy
SySnwg hn [
He created many oceans and mountains like Sumer69; many incarnations such as
Machchh (Fish), Kachchh (turtle) and Seshnag (King of Snakes - with a thousand
heads),
keI dyv Awid kumwr ] keI ikRsn ibsn Avqwr ]9]39]

pd ArQ:- Awid kumwr- pihly pu`qr, bRhmw dy pu`qr, snkwidk, the four sons of
Brahma[
ikMny hI dyvIAW qy snkwidk hn[ Aqy ikMny hI ivSnMU dy Avqwr ikRSn hn[
He created various deities and Brahma's sons (Sanak, Senandhan, Senatan & Sant
Kumar). Various incarnations of Vishnu like Krishna.
keI ieMdR bwr buhwr ] keI byd AO muKcwr ]

ikMny hI ieMdR aus dy bUhy qy JwVU Pyrdy hn, ikMny hI aus dy bxwey hoey dyvqy qy
bRhmw hn[
pd ArQ:- bwr- bUhy, door[ buhwr- JwVU, sweep[
Many Inders (King of heavens) are sweeping at his door; He created many Vedas
and its writers, four-headed Brahma;
68
Seshnag is the son of Rishi Kasyap and Kadru. He was among 1000 other siblings (incl. Takshak, Vasuki,
Airavat) who were mostly cruel. Shesha, disgusted by the cruel acts of his brothers, left his mother and kin, and
took to austere penances. He lived on air and His penances were so severe that his flesh, skin and muscles dried
up and merged with his frame. Brahma, convinced of Shesha's will, asked Shesha to request a boon. Shesha
asked that he be able to keep his mind under control so that he could continue to perform ascetic penances. He is
also known as the manifestation of Vishnu and remains his seat. Seshnag has incarnated twice as Lakshman and
Balram. (Mahabharat)
69
Cosmological mountain

keI ru`dR Cu`dR srUp ] keI rwm ikRsn AnUp ]10]40]

pd ArQ:- Cu`dR- qu`C, Adnw, empty, lowly, unattractive [
ikMny hI quC rUp vwly iSvjI hn[ Aqy ikMny hI mhwn suMdr rUp vwly rwm jI qy
ikRSn jI hn[
He created various unattractive Shiva and various outstandingly handsome Ram and
Krishna.
In the above 10 pauris, Guru Ji has explained on the characteristics of Almighty.

Similarly, Guru Amar Das Ji says while expounding on ways to overcome this
challenge (of meeting with Almighty);
slok , mÚ 3 ]
(555-10)
Salok, Third Mahl:
rwmu rwmu krqw sBu jgu iPrY ; rwmu n pwieAw jwie ]

The entire world roams around, chanting Almighty’s Name (Naam), but Almighty cannot be
obtained like this.
Agmu Agocru Aiq vfw ; Aqulu n quilAw jwie ]

He is inaccessible, unfathomable and so very great; He is unweighable, and cannot be weighed.
kImiq iknY n pweIAw ; ikqY n lieAw jwie ]

No one can evaluate Him; He cannot be purchased at any price.
gur kY sbid ByidAw ; ien ibiD visAw min Awie ]

Through Guru's Shabad, His mystery is known; in this way, He comes to dwell in the mind.
nwnk , Awip Amyau hY ; gur ikrpw qy rihAw smwie ]

Guru Nanak says, He Himself is infinite; by Guru's Grace, He is known to be permeating and
pervading everywhere.
Awpy imilAw imil rihAw ; Awpy imilAw Awie ]1]

He Himself comes to blend, and having blended, remains blended. ||1||

keI kok kwb BxMq ] keI byd Byd khMq ]

pd ArQ:- BxMq- read[
ikMny hI kok ƒ qy ikMny hI kwvX ƒ pVHdy hn, ikMny hI vydW dy Byd ƒ kihMdy hn,
Many read the poetry of pleasure (Kok Shastra) and many explain the mysteries of
the Vedas;
keI swsqR isMimRiq bKwn ] khUM kQq hI su purwn ]11]41]

pd ArQ:- bKwn- tIky, exegesis [
ikMny hI isMmRqIAW qy SwSqrW dy tIky krdy hn, Aqy ikMny hI purwxw ƒ pVHdy hn[
Many explicate the Sastras and Simarties (smriti) into exegesis and many orate the
Puranas.
Note: Twenty seven Simarties.
1. mƒ Mannu 16. ibRhspq Brihs-pat

2. Xwgvlk Yagvalak 17. ivRhq pwrwsurI Vrihat
3. lGu AqRI Laghu Atri Parasuri
4. AqRI Atri 18. ibAws Beas
5. ibRD AqRI Birdh Atri 19. lGu vwsk (lGu ibAws)
6. ivSnUM Vishnu Laghu Vasak (Laghu
7. lGu hwrIq Laghu Harit Beas)
20. sMK Sankh
8. ibRD hwrIq Birdh Harit
21. ilKq Likht
9. prwsur Prasur
22. d`K (dks) Dakh
10. AOsns Ausnas
(Dakhs)
11. Xm Yam
23. gOqm Gautam
12. Awp sqMb Aap Stamb
24. ibRD gOqm Birdh
13. AwigrD Aagrad
Gautam
14. sMvqM Sanvant 25. sMqwqp Santatap
15. kwqXwXn Katyayan 26. viSSt Vashisht
27. pulsq Pulsat
* ieh cwr hor hn:- 1. buD, 2. kSp, 3. nwrd, 4. AOsns sMihqw[ There are
4 other known Smirties: 1. Budh; 2. Kashyap; 3. Narad; 4. Ausnas Sanghita

keI Agn hoqR krMq ] keI aurD qwp durMq ]

pd ArQ:- Agn hoqR- hom, oblation[ aurD qwp- augR qp, KVw ho ky kIqw qp, grueling
meditation, penance, meditation done by standing[
ikMny hI hom krdy hn, ikMny KVy ho ky kiTn qp krdy hn
Many (of His creations) performs oblation by burning their offering while reciting
the verses form a scripture; while some meditate while standing and many other
austere and hard ways;
keI aurD vwh sMinAws ] khUM jog Bys audws ]12]42]

pd ArQ:- aurD vwh- AOKI qpIAw dI imhnq krnI, austere penance by continuous
effort[70 Bys-garb[
keI aurDbwhhu hn, keI sMinAwsI hn, keI jog Bys qy keI audws Bys vwly hn[
Many perfom penance with vigorous effort; Some are hermits; Some are in the
garb of Yogis; Some are in the garb of ascetics.
khUM invlI krm krMq ] khUM paun Ahwr durMq ]

pd ArQ:- invlI krm- (nOil krm) Xog dI iek ikirAw[ ijs ivc dovyN kMny (moFy) nIvyN
krky, ip`T dw vl k`F ky is`Dw bYTxw, Aqy pRwxw dy jor nwl pyt ƒ s`jy, K`by, hyTW, auqWh ies
qrW clwauxw, ijvyN mtky ivc mDwxI nwl dhIN iPrdw hY, It is a Yogic method in which
both the shoulders are relaxed and the back is straightened. Then the abdomen is
moved to all direction with the help of Pranas just like how a yogurt is churned[
paun Ahwr- consumer of air meaning those who abstrain from consuming food &
water[
ikqy koeI nOl krm krdw hY, ikqy byAMq hI pOxhwrI hn[
Some perform the yogic exercise such as the exercise of the stomach (Neoli); some
do not consume any food and water;
70 Another variation to the primary text is ‘bwhu’ which means arms. aurD bwhu- AYsw qpIAw jo ApxIAW bwhW sdw
auqWh auTweI rKdw hY, austere penance by continuous lifting of both arms above the head.

khUM qIrQ dwn Apwr ] khUM jg krm audwr ]13]43]

pd ArQ:- qIrQ- pilgrimage site[ dwn- donation[ Apwr- countless[ audwr- cqr,
proficient [
ikqy koeI qIrQW qy jw ky Apwr dwn krdy hn[ Aqy ikqy koeI j`g Awidk krmw
ivc cqr hn[
Some give away immense wealth in charity on pilgrimage centres; Some are skilful
in performing the mass offering (Yag).
khUM Agn hoqR AnUp ] khUM inAwie rwj ibBUq ]

pd ArQ:- Agn- fire[ hoqR- oblation[ inAwie- justice[ rwj- royal[ ibBUq- sMpdw,
Dn, dOlq, possessions, wealth[
ikqy mhW suMdr hom huMdw hY, ikqy rwj ibBUqI ƒ pw ky ienswP huMdw hY[
Some burn their offerings in unique burning chambers; Some rule their kingdoms
with justice and share their wealth as the offerings.
khUM swsqR isMimRiq rIq ] khUM byd isau ibpRIq ]14]44]

pd ArQ:- rIq- practice[ ibpRIq- not conforming to the practices[
ikqy SwSqR qy ismRqIAW dI ibDI huMdI hY, ikqy vydW qoN ault huMdw hY[
Some practices the ritual defined in Sastras and Simarties; Some goes against the
practice of Vedas.
keI dys dys iPrMq ] keI eyk TOr iesQMq ]

pd ArQ:- dys- country[ iPrMq- travel[ TOr- place[
keI dysW dysW ivc iPrdy hn, keI ieko jgHw qy siQr bYTy hn,
Some travel from country to country; Some are settled at one place;
khUM krq jl mih jwp ] khUM shq qn pr qwp ]15]45]

pd ArQ:- jwp- meditate[ shq- endure[ qwp-dUK, pains[
ikqy koeI pwxI ivc jwp krdy hn, ikqy koeI srIr au~qy qwp A`g dw qwp qy jW
sUrj dI qpS shwrdy hn[
Some meditate standing alert in water; Some endure the pains of external heat (by
placing fire or sitting in the sun during summers) in meditation.

khUM bws bnih krMq ] khUM qwp qnih shMq ]

pd ArQ:- bws- reside[ bnih- forest[ qnih- body[
ikqy koeI bn ivc vwsw kr irhw hY[ ikqy koeI qn au~qy du`K shwr irhw hY[
Some make forests their residence; some endure pains on the body;
khUM igRhsq Drm Apwr ] khUM rwj rIq audwr ]16]46]

pd ArQ:- Apwr-ikMny hI, many[ audwr-DnI, wealthy[
ikMny hI gRihsq Drm ivc hn, Aqy ikqy rwjnIqI dy hI DnI hn[
Many are householders (and fulfill the various filial (family) obligations) and many
are gifted in the art governance (and they perform their duty as generous ruler).
khUM rog rhq ABrm ] khUM krm krq Akrm ]

pd ArQ:- khUM- sometimes71[ABrm- without duality[ Akrm-nw kIqy jwx vwlw
krm, impossible deeds[
ikqy rog qoN rihq qy ikqy Brm qo rihq hY[ ikqy nw kIqy jwx vwly krm krdw
hY[
Sometimes He is free from maladies and Sometimes He is free from duality;
Sometimes He performs deeds that are not possible.
khUM syK bRhm srUp ] khUM nIq rwj AnUp ]17]47]

pd ArQ:- syK-s`Xd, Muslim[ bRhm- Hindu[ AnUp- beautiful[
ikqy s`Xd rUp hY[ ikqy bRhmx rUp hY[ ikqy mhW suMdr rwjnIqI hY[
Sometimes He adopts the outfit of a Muslim and some of a Hindu; Sometimes He
rule the kingdom gloriously in justice (without any discrimination of religion, race
and creed)
71
The English translation for the word, ‘khUM’ is taken as ‘sometimes’ due to our processing of a single stimulus
at a time. Example, while we experience joy, we cannot experience sadness. Which is why, ‘sometimes’ is
mentioned that certain period of time is required before we process a new stimulus. The period can be from
0.1ms to few minutes.

khUM rog sog ibhIn ] khUM eyk Bgq ADIn ]

pd ArQ:- rog- physical illness[ sog- mental illness[ ibhIn- without[ eyk- one[
ADIn- under [
ikqy rog sog qoN rihq hY[ ikqy iek Bgq dy v`s ho irhw hY[
Sometimes He is free from malady and sorrow; Sometimes He is under the control
of a devotee.
khUM rMk rwj kumwr ] khUM byd ibAws Avqwr ]18]48]

pd ArQ:- syK-s`Xd, Muslim[ bRhm- Hindu[ AnUp- beautiful[
ikqy rMk kumwr qy ikqy rwj kumwr hY[ ikqy vyd ivAws dw Avqwr hY[
Sometimes He is the pauper and sometimes a prince; At places He is Maha Rishi
Vyas (the author of Vedas).
keI bRhm byd rtMq ] keI syK nwm aucrMq ]

pd ArQ:- rtMq- recitation[ nwm- Almighty’s name[ aucrMq- utter[
keI bRhmx vyd pVHdy hn[ keI s`Xd72 A`lwh A`lwh jpdy hn[
Many Hindus recites the Vedas; Many Muslims remembers His name in Arabic;
bYrwg khUM sMinAws ] khUM iPrq rUp audws ]19]49]

pd ArQ:- bYrwg- asceticism[ sMinAws- monasticism[ iPrq- wander[ audws-
renunciation [
ikqy bYrwg vwlw qy ikqy sMnXws Drm vwlw hY[ ikqy koeI audws rUp Dwr ky
iPrdw hY[
Some embraces the path of asceticism and some in the path of monasticism
(Sannayas); some wander about in the garb of renunciation.
sB krm Pokt jwn ] sB Drm inhPl mwn ]

pd ArQ:- krm- deeds[ Pokt- tasteless[ Drm- religion[ inhPl- useless[
ip`Cy d`sy swry krm Poky jwxo qy swry Drm inkMmy mMno[
Know that all these ritualistic deeds as futile; All such religions be taken equally
vain;
72
sMsikRq koSW ivc jwqI qoN piqq ho cuky bRwhmx dw nwm SyK iliKAw hY[ According to Sanskrit language dictionaries,
the name ‘Sheikh’ is given to the Brahmins who have converted to Islam.

ibn eyk nwm ADwr ] sB krm Brm ibcwr ]20]50]

pd ArQ:- ADwr- dependence[ Brm- illusion[
iek nwm dy Awsry qoN ibnW, hor swry krm qy Drm Brm rUp smJo[
Without sole dependence on the Divine Name of Almighty (Naam); as such know
that all ritualistic deeds performed are illusionary means that the deeds with pre-
determined intention are useless without the enlightment of Almighty.
qÍpRswid ] lG inrwj CMd ]

With Your Grace. Laghu Naraj Chhand
jly hrI ] Qly hrI ] aurY hrI ] bny hrI ]1]51]

pd ArQ:- jly- pwxI ivc, within water[ Qly- within soil[ aurY- within the heart[
bny- within the jungles[
jl jl ivc hrI hY[ ryq QlI ivc hrI hY[ (aury) ihrdy ivc hrI hY[ jMglW ivc
hrI hY[
Almighty dwells (everywhere) in the water, in the soil, in every being’s heart,
and within the vegetation.
igry hrI ] guPy hrI ] iCqy hrI ] nBy hrI ]2]52]

pd ArQ:- igry-phwV ivc, within mountains[ guPy-kMdrW ivc, within caves[ iCqy-
DrqI ivc, within the land[ nBy-AkwS ivc, within the sky[
phwVW ivc hrI[ kMdrW ivc hrI[ DrqI ivc hrI[ AkwS ivc hrI[
He dwells in mountains, inside the caves, on the land, and in the sky.
eIhW hrI ] aUhw hrI ] ijmI hrI ] jmw hrI ]3]53]

pd ArQ:- eIhW- this world[ aUhw- in the afterworld[ ijmI- within the earth[
jmw- within the skies[
ieQy lok ivc hrI hY[ auQy prlok ivc hrI hY[ ijmI vI hrI hY[ (jmw) AkwS
ivc vI hrI hY[ AQvw ijmI ivc hrI hY, AkwS ivc vI hrI hY[
He dwells in this world, also in the other, on the earth, and in the sky.
2nd Meaning: He dwells in the present and also the future, He dwells in all
physical forms and the souls.

AlyK hrI ] AByK hrI ] AdoK hrI ] AdYÍK hrI ]4]54]

pd ArQ:- AlyK- without any destiny[ AByK- without any specific religious
school[ AdoK- without any defect[ AdYÍK- without any doubt[
hrI lyK qoN ibnW hY[ hrI ByK qoN ibnW hY[ hrI doK qoN ibnW hY[ hrI dvYq qoN
ibnW hY[
Almighty is beyond any preordained destiny, beyond all religious schools of
thought, Without any defects meaning he is not influenced by the 5 thieves (lust,
anger, greed, attachment and ego), and without duality.
Note: There are Six types of Bhekh (religious school);
1. jM g m 1. Recluse
2. jY n I 2. Jains
3. sinAwsI 3. Sanyaas
4. bY r wg 4. Ascetics
5. vY S nv 5. Vaishnav
6. Xo g I 6. Yogi
Akwl hrI ] Apwl hrI ] ACyd hrI ] AByd hrI ]5]55]

pd ArQ:- Akwl- beyond time/death[ Apwl-pwlxw dy muQwj (A+pwl= ‘A’ aupsrg
hY, ies dw ArQ Aqsy hY), beyond the requirement to be nurtured[ ACyd-
indivisible[ AByd- without any difference[
hrI kwl rihq hY[ hrI pwlx Xog nhI hY[ AQvw= ivSyS krky pwlxw krn
vwlw hY[ hrI dw Syd nhI huMdw[ hrI dw Byd nhI iml skdw[
He is beyond time; depends on none (without sustainer); He is indivisible73; He is
without any difference;
73
Meaning, Almighty is the same everywhere and there is no place without Him

Three types of difference (Byd);
1. sjwqI aus ieko jwqI dw hor vI hoxw[ ijvy mnuK The differences in
one species. Just
(Sejati) dI jwqI dy hor vI byAMq huMdy hn[ ieaN
like
pRmysr dw sjwqI koeI nhIN hY[ anthropological
difference.
Almighty has none
of this.
2. ivjwqI dusrI jwqI vI hoxI[ ijvyN mnuK qoN v~Kry The differences
between other
(Vejati) pSU pMCI Awidk hor jwqW dy hn[ ieauN
species. Just like
ivjwqI Byd vI nhI hY the difference
between a human
and a cow for an
example. Almighty
has none of this.
3. sYÍgq jo (sYÍ) Awpxy Awp ƒ (gq) pRwpq hox, The difference
between one’s self.
(Svaigat) AMg pRqMg[ijvyN ibRC dw muF, fwhxy,
Just like a tree
tihxIAW, Pl, Pul, p`qry, Awidk hn[ which is seen as a
ies pRkwr aus dy ivc (sYÍ) Awpxy Awp ƒ branch, twigs, fruit,
(gq) pRwpq hoey AMgW dw Byd nhIN hY[ flower, leaves, etc.
Almighty has none
auh ieko iek cyqn pRkwS srUp hY[ of this.
Sri Guru Arjan Dev Ji too mentions some of the similar qualities of Almighty;
ACl ACyd AByd pRB ; AYsy Bgvwn ]1]

(816-8, iblwvlu, mÚ 5)
He is undeceivable, imperishable, without any difference; such is my Almighty. ||1||

AjMqR hrI ] AmMqR hrI ] su qyj hrI ] AqMqR hrI ]6]56]

pd ArQ:- AjMqR- beyond a machine[ AmMqR- beyond calculations [su- great,
powerful[ qyj- radiant splendor[ AqMqR- beyond speech[
hrI jMqrW qoN rihq hY[ hrI mMqrW qoN rihq hY[hrI v`fy qyj vwlw hY[ hrI qMqrW
qoN ibnW hY[ ArQwq pRkwS rUp vwihgurU jMqR mMqR qoN pry hY[
He is beyond Jantar (Geometrical shape, symbols, design, statues) and He is also
beyond Mantra (Wave of a specific emotion or thought); His effulgence is
inexpressible; He is beyond Tantra (a specific process, technique, method or system)
Meaning, the Jantar, Mantar and Tantar are modes to transfer information in order to
study a subject. Almighty is not bound by any of these. The three can also have a
different meaning in the Tantra Shastar, in which it can be methods to cast a spell
used by black magicians. The Jantar would mean using a physical medium
connected to the subject (e.g. hair, nail, voodoo dolls, etc.) to cast a spell. The
Mantar on the other hand requires the practicer to read specific text (e.g. Indrajal,
etc.) in order to get his task done. Lastly, the Tantar is by using a specific
methodology (e.g. reading a spell on full moon, sacrificing animals/humans, etc.)
Sri Guru Arjan Dev Ji has clearly ordained that all of the above are not required if
one chants the Almighty’s name;
mMqRü qMqRü ; AauKDu punhcwru ] hir hir nwmu ; jIA pRwn ADwru ]
(185-1, gauVI guAwryrI, mÚ 5)
Mantras, tantras, all-curing medicines and acts of cleansing sins (Punah-Char), are all in the
Almighty’s Name which is the Support of the soul and the life forces (Pran).
Ajwq hrI ] Apwq hrI ] AimqR hrI ] Amwq hrI ]7]57]

pd ArQ:- Ajwq- beyond birth[ Apwq- beyond death[ AimqR- without a friend[
Amwq- without a mother[
hrI jnm mrn (pwq) qoN rihq hY[ hrI mrn qoN rihq hY[hrI imqR qoN ibnW hY[
hrI mwqw qoN ibnW hY[
He is beyond the cycle birth and death. He is without a friend and without a mother.

Arog hrI ] Asok hrI ] ABRm hrI ] Akrm hrI ]8]58]

pd ArQ:- Arog- beyond physical illness[ Asok- beyond any
grief/dissapointment[ ABRm- without any illusion[ Akrm- beyond deeds
(deedless)[
hrI ƒ rog nhI hY[ hrI ƒ Sok nhI hY[ hrI ƒ Brm nhI hY[ hrI dw krm nhI
jwixAw jWdw[
He is beyond physical malady and grief; He is beyond illusions and He is above the
law of Karma.
AjY hrI ] ABY hrI ] AByd hrI ] ACyd hrI ]9]59]

pd ArQ:- AjY- unconquerable[ ABY- fearless[ AByd- enigmatic[ ACyd- eternal[
hrI Aij`q hY[ hrI in`fr hY[ hrI dw Byd nhI iml skdw[ hrI dw nws nhI
huMdw[
He is unconquerable; He is beyond fear; He is indecipherable; He is perennial.
AKMf hrI ] ABMf hrI ] AfMf hrI ] pRcMf hrI ]10]60]

pd ArQ:- AKMf- uninterrupted[ ABMf- jo inMidAw nhIN jWdw, one who cannot be
slandered[ AfMf- beyond punishments[ pRcMf- radiant splendor[
hrI KMifAw nhI jWdw[ hrI BMifAw nhI jWdw[ hrI ƒ dMf nhI iml skdw[ hrI
v`fy qyj vwlw hY[
He is indivisible, He cannot be slandered74; He is not subjected to punishment; He is
glorious.
Aqyv hrI ] AByv hrI ] Ajyv hrI ] ACyv hrI ]11]61]

pd ArQ:- Aqyv- AqXMq, mhW v`fw, supreme[ AByv- AByd, beyond any difference[
Ajyv- jyvxw Kwxw qo rihq, beyond any dependence on food[ ACyd- indivisible[
hrI bhuq v`fw[ hrI Byq rihq hY[ hrI Kwxy qoN ibnW hY, hrI ACyd hY[
He is the greatest among all the great; He is beyond any difference; He is not
dependant on food; He is indivisible.
74
This is because there is nothing in this creation that is not Him. Thus if someone makes an assumption to
slander Almighty, he is not able to as slandering means telling something which is untrue to defame an
individual. Almighty is all pervading and is present in both good & bad, truth & false. Both the spectrum belongs
to the Almighty.

Bjo hrI ] Qpo hrI ] qpo hrI ] jpo hrI ]12]62]

pd ArQ:- Bjo- repetition of Almighty’s name[ Qpo- worship[ qpo- serve[ jpo-
chant[
hrI dw Bjn kro[ hrI dI pUjw kro[hrI dI syvw kro, hrI dw jwp kro[
Remember Almighty through His Name; Worship Him; Serve Him; Recite (forever)
His Name
jls quhI ] Qls quhI ] nids quhI ] nds quhI ]13]63]

pd ArQ:- jls- water[ Qls- land[ nids- rivers[ nds-(nd+As) smuMdr, sea[
hy hrI! qMU hI jl hYN, qMU hI Ql hYN[qMU hI ndI hYN, qMU hI smuMdr hYN[
You (Almighty) are the water; You are the earth; You are the river; You are the
ocean
ibRCs quhI ] pqs quhI ] iCqs quhI ] aurDs quhI ]14]64]

pd ArQ:- ibCs- tree[ pqs- leaves[ iCqs- land[ aurDs-aurD+As=AkwS,
skies[
qMU hI ibRS hYN, qMU hI p`qr hYN[ qMU hI DrqI hYN, qMU hI AkwS hYN[
You (Almighty) are the tree; You are the leaf; You are the land; You are the sky
Bujs quAM ] Bjs quAM ] rts quAM ] Tts quAM ]15]65]

pd ArQ:- Bujs- utilize, consume[ bjs- remember You[ rts-jpdw hW, chant[
Tts-pUjdw, worship[
qYnMU Bogdw hW[ qYnMU Bjdw hW[ qYnMU jpdw hW[ qYnMU pUjdw hW[
All that I consume is You; I remember You; I repeatedly utter You; I worship You,
ijmI quhI ] jmw quhI ] mkI quhI ] mkw quhI ]16]66]

pd ArQ:- ijmI- ground[ jmw- AkwS, above, skies[ mkI- mkwn vwlw, houseowner,
landlord[ mkw- property, house[
qMU hI ijmI hYN[ qMU hI AkwS hY[ qMU hI mkwn vwlw hYN[ qMU hI mkwn hYN[
You are the ground, You are the sky; You are the house owner , You are the house

ABU quhI ] ABY quhI ] ACU quhI ] ACY quhI ]17]67]

pd ArQ:- BU-jnm, birth[ BY- fear[ CU-Cuh, sprS, touch[ CY- destruction[
qMU hI (BU) jnm qoN ibnW hYN[ qMU hI fr qoN ibnW hYN[ qMU hI Coh (sprS) qoN ibnW
hYN, qMU hI nws qoN ibnW hYN[
You are beyond birth (incarnation); You are fearless75; You are beyond the
comprehension of senses & organs; You are beyond all destruction and decay
jqs quhI ] bRqs quhI ] gqs quhI ] mqs quhI ]18]68]

pd ArQ:- jqs- celibacy[ bRqs- fasting[ gqs-gqI hYN, speed[ mqs-mukqI hYN,
m`CI, liberation, fish[
qMU hI jq hYN, qMU hI bRq hYN[ qMU hI gqI hYN, qMU hI mukqI hYN[ AQvw qMU hI jl rUp
hYN, qMU hI m`CI rUp ho ky jl ivc gmn kr irhw hYN[
You are the epitome of celibacy76; You are the fast (austerities); You are speed; You
are the form of salvation. 2nd meaning: You are the water and you are the fish
swimming in it.
Prologue: Sri Guru Gobind Singh Ji was reciting the above on the banks of the
Sutlej River when He went into a deep trance state (semadhi) and so deeply emersed
was he in Almighty’s glory that he continued to say 'Tuhi Tuhi, Tuhi Tuhi......' for
hours. It is a tribute to Bhai Mani Singh Ji Shaheed who was writing down the bani
as Guru Ji was verbally composing it that they filled pages upon pages of 'Tuhi
Tuhi..' the count went up to sixteen thousand (16,000). When Guru Ji opened his
eyes he decided in His wisdom only to use sixteen (16) as to keep within the poetic
structure of the composition and to avoid the Granth to be voluminous. However,
Guru Ji said whosoever reads and utters this (Tuhi Tuhi) for sixteen times will have
the benefit of saying it for sixteen thousand (16,000) times.
75
There are seven (7) types of fear known; Seven types of fear: 1. This world’s fear; 2. Next world’s fear; 3.
Birth fear, 4; Social Class fear; 5.Self protection fear; 6. Hidden sins fear (ensuring sins are not exposed) & 7.
Reflective fear (self created fear - that occurs and disappears rapidly)
76
On the context of celibacy, Sri Guru Nanak Dev Ji has uttered;
jqu pwhwrw ; DIrju suinAwru ]
(8-8, jpu, mÚ 1)
To abandon all desires and restraint knowledge sensors and deed organs from evil actions is the true bachelorship’s (jath)
furnace. To adopt fortitude (Dhiraj – capability to withstand adverse situations) and be free from the knowledge sensors and
deed organs desires persuasion is the goldsmith.

quhI quhI ] quhI quhI ] quhI quhI ] quhI quhI ]19]69]

siqjug ivc qMU hI qMU hI! qRyqy ivc qMU hI qMU hI ! duAwpr ivc qMU hI qMU hI!
kilXug ivc qMU hI qMU hI]
You are the creator and the creation in all four ages (Sat Yug, Tretha Yug, Duapur
Yug & Kal Yug). Note: Guru Gobind Singh ji repeated the word 'Tuhi' in set of two
which denotes Almighty as the sole creator and the creation during all the four ages.
quhI quhI ] quhI quhI ] quhI quhI ] quhI quhI ]20]70]

cwry KwxIAW ivc qMU hI[ cwr bwxIAW ivc qMU hI[ cwr mukqIAW ivc qMU hI[ cwry
pdwrQW ivc qMU hI[ cwry klW ivc qMU hI[ cwry idSW ivc qMU hI[ cwry bidSW ivc
qMU hI[ Aqy cwry c`kW ivc qMU hI[
Guru Ji now elobrates the creation elements which is no other than Almighty
himself; You are the four principal elements of creation (Andraj, Jeraj, Setaj &
Utbhuj), four source of sounds (Bhekhri, Madhma, Pesanti & Pera), four salvations
(Selok, Semip, Serup, & Seyuj), four gifts (Dharam, Kam, Arth & Mokhs), four
physical land (soil, water, swampy and stone), four primary directions (North,
South, East & West), four secondary direction (North-east, North West, South-East
& South West),
cwr pRkwr dIAW KwxIAW;

1. AMfj - isRstI jo AMifAW qoN pYdw huMdI hY[
2. jyrj - isRstI jo jyr (grB) qoN pYdw huMdI hY[
3. syqj - isRstI jo syq (psIny) qoN pYdw huMdI hY[
4. auqBuj - isRstI jo DrqI qoN pYdw huMdI hY[
Four (4) Types of creation

1. Andraj - The creation from eggs (e.g. reptilias)
2. Jeraj - The creation from sperm and ovum (e.g. mamalia)
3. Setaj - The creation from sweat (e.g. virus, bacterias)
4. Uthpuj - The creation originated from earth (e.g. tree, mountains)

cwr pRkwr dIAW bwxIAW

1. bYKrI bwxI - zbwn, hoNT Aqy iÂwl nwl huMdI hY[ (ie`k gux Pl
hY)
2. mDmw bwxI - kMn iv`c bZYr zbwn hoNT ihlwey isrP iKAwl
nwl[(ds guxw Pl hY)
3. psMqI bwxI - ihrdy AMdr ijQy idl hY[ (sO guxw Pl hY)
4. prw bwxI - nwBI ivcoN bgYr zbwn qoN isrP iÂwl nwl hI huMdw
hY[ ies iv`c svws-svws Bjn huMdw hY, jo ik prw
bwxI Aqy mDmw bwxI nwl huMdw hY[ (hzwr guxw Pl
hY)
Four (4) Types of Speeches;
1. Bhekhri - The speech which is originated from tongue, lips and

thoughts.
2. Madhma - The speech which is originated from throat merely from
thoughts without moving tongue and lips
3. Pesanthi - The speech which is originated from heart.
4. Pera - The speech which is originated from navel (hollow on the
surface of the stomach -technical name umbilicus) without
tongue merely from a click of thought (just like a press of
‘play’button on a player). Then the meditation continues
by every breath.
cwr pRkwr dIAW mukqIAW
1. slok - ieSt dyv dy dyS dI pRwpqI hoxI[

2. smIp - ieSt dyv dy nzdIk hoxw[
3. srUp - ieSt dyv vrgw srUp hoxw[
4. swjuj - ieSt dyv sy AByd iek imk ho jwxw[

Four (4) types of salvation77;
1. Selok - Attainment of the master’s reign

2. Semip - Becoming close to the master
3. Serup - To have the form of the master
4. Seyuj - To be one with the master
‘Master’ here refers to whom we see as the mentor of our spiritual goal. In the case
of the Sikhs, it would be the Guru (Almighty).
cwr pRkwr dIAW pdwrQW
1. Drm - nym pUrw ho jwxw[

2. ArQ - pdwrQ pws hoxw[
3. kwm - ieiCAw (kwmnW) pUrI ho jwxI[
4. moK - jMmx mrn qoN Cut jwxw[
Four (4) types of gift;
1. Dharam - To practice faith successfully in lifetime

2. Arth - To be possessing all materials
3. Kam - Fulfilling all wishes
4. Mokh - To be liberated from the cycle of birth and death
(salvation)
Bhagat Kabir Ji very beautifully and concisely explains the state Guru Ji is
describing;
kbIr , qUM qUM krqw qU hUAw ; muJ mih rhw n hUM ]

Bhagat Kabir Ji says that by I have become one with Almighty by saying ‘you’, ‘you’ hence by
feeling your existence in all that I learn through my sensors, mind, memory and intellect, therefore
my ego has been vanished completely.
jb Awpw pr kw imit gieAw ; jq dyKau qq qU ]204]

(1375-10, slok, Bgq kbIr jI)
Once the ego is vanished and Almighty’s existence becomes obvious then the difference between
ownself and others disappears which then Almighty is seen everywhere and nothing else.
77
There are also four ways a person can attain salvation according to the sermon of Guru Angad Dev Ji to his
Sikhs, Bhai Deepa, Bhai Narain Das and Bhai Bhooley: 1- Renunciation (Vairaag), 2- Unity (Yog), 3- Wisdom
(Gian) and 4- Meditation (Bhagti). Ref: Sri Gur Pertap Suraj Granth (Raas 1, Ansu 11) – Churamani Kavi
Santokh Singh Ji

qÍpRswid ] kib`q ]
With Your Grace. Kabitt
Sri Guru Gobind Singh Ji in the following 12 lines explains that by adopting certain
rules, habits, penances and miracles does not warrant a person for liberation. Guru Ji
does this by comparing the acts with the nature to make a point that even those
creatures or vegetation do it but we have never recognised them as
saints/prophets/liberated ones, so why should we now recognise them for these acts?
Here, Guru Ji makes us think, what makes us different from the animals and
vegetation?
KUk mlhwrI , gj gdhw ibBUq DwrI ;

igdUAw mswn bws , kirEeI krq hY ]
pd ArQ:- KUk- sUr, pig[ ml- filth[ hwrI- consumer[ gj- hwQI, elephant[
gdhw- Koqw, donkey[ ibBUq- dirt[ DwrI- applying[ mswn- graveyard[ igdUAw- ibjU,
Indian badger, ig`dV, jackal[
(jy AGorI ho ky gMdgI KwiDAW r`b imldw hovy) qW sUr gMdgI KWdw hY, (jy suAwh
milAW mukqI imldI hovy qW) hwQI qy gDw suAwh lgwauNdy hn, (jy mswxW ivc
irhw mukq hoeIdw hovy qW) ib`jU sdw mswxw ivc vwsw krdw hY[ (auhnW ƒ mukqI
pihlW imlxI cwhIdI hY[)
(If liberation could come by partaking filth like the Aghori78) Then the pigs live on
filth; If liberation comes by besmearing the body with ashes, elephant and donkey
ever roll in dirt; If Almighty could be realized by residing in graveyards, Indian
badger ever lives in the wild. Then they should have achieved liberation first.
A similar hymn by Guru Gobind Singh Ji can be found in Rudra Avtar, chapter:
Paras Nath;
jO bn bsY jog khu pèIAY ; pMCI sdw bsq bn ]

kuMcr sdw DUr isr mylq ; dyKhu smJ qumhI mn ]
If you could achieve yog by residing in a forest then all the birds live in the forest. If you can achieve
yog by smearing ashes on your body then elephants are always covered with dust. Why cannot he get
yogic enlightenment?
78
Aghori are a sect of Hindus who practices cannibalism, consuming waste (animal’s feaces/urine, food from
dumpsite, etc.), making human bones & skull as jewelery, rubbing ashes onto themselves, never having a bath,
consuming cannabis, etc. They are mainly seen in cremation grounds especially in Varanasi.

GuGU mtbwsI , lgy folq audwsI imRg ;

qrvr sdIv , mon swDy eI mrq hY ]
pd ArQ:- GuGU- au~lU, owl[ mtbwsI- living in a cloister of mendicants[ folq-
wandering[ audwsI- detachment (renunciation of worldly affairs)[ imRg- deer[
qrvr- tree[ sdIv- forever[ mon- silence[ mrq- die[
(jy r`b m`TW ivc visAW imldw hovy, qW) au~lU m`TW ivc vsdy hn[ (audwsI ho ky
iPirAW imldw hovy qW) hrn audwsI ivc lgy iPrdy hn[ cùp kIiqAW imldw hovy
qW dr`Kq sdw hI cùp Dwry hI mr jWdy hn[
If Almighty is attained by living in the cloisters (Matha), even the owls reside in
them. If by wandering, Almighty is achieved, the deer ever wanders. If by remaining
silent, liberation is obtained, the trees remain silent till the day they die.
ibMd ky sDXw , qwh hIjkI bfXw dyq ;

bMdrw sdIv , pwie nwgy hI iPrq hY ]
pd ArQ:- ibMd- semen[ sDXw-rokx nwl, hIjVw, abstaining [ hIjkI- impotent[
bMdrw- monkey[ pwie- feet[ nwgy- naked[ iPrq- roam [
jy bIrj dy roikAW imldw hY, qW hIjVy ƒ vifAweI imlxI cwhIdI hY[ jy nMgy
pYrIN iPirAW imldw hY, qW bWdrW dw JuMf sdw hI nMgy pYrIN iPrdw hY, aus ƒ
imlxw cwhIdw hY[
If celibacy could help realize God, an impotent would be at the foremost of it. If by
discarding footware Almighty is attained, troops of monkeys are always barefooted.
AMgnw ADIn , kwm kRoD mY pRbIn ;

eyk igAwn ky ibhIn , CIn kYsy kY qrq hY ]1]71]
pd ArQ:- AMgnw- women, lust[ ADIn- under the control[ pRbIn- expert[ ibhIn-
devoid[ qrq- swim[
jo (AMgnw) iesqrI dy ADIn qy kwm kRoD ivc cqr hn, Aqy iek dy igAwn qoN
hIx hn auh CIn (purS) ikvyN qr skdy hn[
One who is under the influence of women and an expert in lust and anger but devoid
of one Almighty’s knowledge; how can they ferry across this worldly ocean?

BUq bncwrI , iCq Caunw sBY dUDwDwrI ;

paun ky AhwrI , so BujMg jwnIAqu hY ]
pd ArQ:- BUq- ghost[ iCq Caunw-Coty b`cy, infant[ BujMg-s`p, snake[
BUq bn ivc iPrn vwlw hY, Coty b``cy swry duD ADwr qy rihMdy hn, pOx dy ADwr
vwly ‘s`p’ jwxIdy hn, Bwv- bn ivc iPirAW imly, qW BUqW ƒ, dUDwDwrI hoieAW
imly qW bìcAW ƒ, pOxwhwrI hoieAW imly qW s`pW ƒ imlxw cwhIdw hY[
If salvation is achieved by dwelling in the forests, consuming only milk and
subsisting on air, then the ghosts wander in the forest, infants live on milk alone and
snakes live on air alone.
Note: Ghost (BUq). Ghost is an umbrella term for four categories of supernatural
beings such as, spirits (BUq), demons (pRyq), vampires (ipswc) and Vetala (bYqwl)79.
Ordinary persons and those following a sinful lifestyle, if overwhelmed with

unfulfilled desires, pain or personal attachment at the moment of death are made to
live as the species of astral world known to us as ghosts or spirits (Pret joni). Bhagat
Naam Dev Ji says;
AMiq kwil jo mMdr ismrY ; AYsI icMqw mih jy mrY ]

pRyq join ; vil vil AauqrY ]4]
(526-9, gUjrI, Bgq iqRlocn jI)
At the very last moment, one who thinks of mansions (possessions), and dies in such thoughts, shall
be reincarnated over and over again as a ghost. ||4||
In this state, the spiritual evolution of the soul virtually becomes static. Instigated by
unfulfilled desires, enmity, suppressed resentment etc. such individuals try to unload
their burden by trying to make the living persons suffer, harmed or terrorized. There
is no maximum lifespan of ghosts as, till the un-fulfilment persists, the form will
remain. Ghosts may endlessly seek particular objects, emotions or people that
obsessed them or caused them to commit demerits when they were living: riches,
gems, children, even fear or the vitality of the living. Ghosts undergo many
difficulties like for an example it is said that the mouth of a ghost is alike a needle
with an insatiable hunger80. Guru Nanak Dev Ji says;
79
BUq ipswc pyRq bYqwl [ gupq rihq ijn skiq ibswl ]29] (Sri Gur Pertap Suraj Granth Raas 2 Ansu 56)
80
Chinese Buddhism & traditional religions classify these type of entities as ‘hungry ghost’. According to ‘A
Dictionary of Chinese Buddhist Terms’, there are nine types of hungry ghosts divided into 3 subcategories: 1)
Ghosts without means (needle mouth, torch mouth & foul mouth); 2) Ghost with small means (needle hair,
smelly hair & tumour); 3) Ghost with excessive needs (hoping for offering, hoping for leaving & great powers

pRyq ipMjr mih ; dUK Gnyry ]

(1029-6, mwrU, mÚ 1)
The ghost, in the body-cage, suffers all sorts of afflictions.
There is a mention in the Garuda Purana Verse 2.7.53 - 2.7.61 on the events that led
to the incarnation of one such ghost;
Once an aged woman of the Brahmin caste went to the holy place Bhadravrata. The
old woman lived with her son aged five years. I being a ksatriya pretender stopped
her in the wilderness, became a wayside robber and took her viaticum (money for
the journey) with clothes along with the dress of her son. I wrapped them around my
head and wanted to leave. I saw the little boy drinking water from a jar. In that
wilderness, only that much water was there. I frightened the boy from drinking
water and being thirsty myself began to drink from the jar. The boy died of thirst
and the mother who was struck with grief died too, by throwing herself into a dry
well. O brahmana, by that sin I became a ghost with mouth as small as the hole of a
needle and body as huge as a mountain. Although I get food I cannot eat. Although I
burn with hunger, my mouth is contracted. Since in my mouth I have a hole equal to
that of a needle I am known as Sucimukha.
Committing sins like stealing, lying and killing of an innocent (human or animal
alike), may warrant someone to the various reincarnations for the settlement of such
deeds by repenting81. The feeling of remorse and regret upon executing demerits is
the basic part of the human nature. In order to correct the regret, one has to repent
and this is done in the court of Yamraaj where he/she will be assigned hell and the
rebirths as various species. This is no injustice as we reap what we sow. Guru Arjan
Dev Ji says;
lY Pwhy rwqI qurih ; pRBu jwxY pRwxI ] qkih nwir prweIAw ; luik AMdir TwxI ]
They take the noose in their hands, and go out at night to strangle others, but Almighty knows
everything, O mortal. They spy on other men's women, concealed in their hiding places. Second
Meaning: They keep record of other women’s jewelleries and hide in places to snatch their
jewelleries.
sMn@I dyin@ ivKMm Qwie ; imTw mdu mwxI ]

They break into well-protected places to rob and thereafter they consume their favourite food and
drink wine.
krmI Awpo AwpxI ; Awpy pCuqwxI ] AjrweIlu Prysqw ; iql pIVy GwxI ]27]
(315-4, gauVI, mÚ 5)
They shall come to regret their own actions. Azraa-eel, the Angel of Death, shall crush them like
sesame seeds in the oil-press, Guru illustrates the pains that a sinful person have to bear. ||27||
like Pisach, Yaksh). Hungry ghosts are known as Gaki and Jinkininki by the Japanese and Christians know it as
Grigori.
81
See Sri Guru Granth Sahib Ji Ang 1224, Line 9 – 11

These supernatural beings are actually part of the 8.4 million of species on earth and
there many instances in Sikh History where Sikh Gurus have met the ghosts (e.g.
Guru Angad Dev Ji assigning Guru Amar Das Ji to chase all the ghosts out of
Goindval Sahib, Guru Arjan Dev Ji bestowed Bhai Behlo the control of all ghosts82,
Guru Tegh Bahadur Sahib Ji meeting a demon in a haunted mansion at Delhi, etc.).
Guru Arjan Dev Ji mentions regarding the species of the supernatural with other
species clarifying that the soul is not a ghost but just a transit form that would first
undergo the judgement of Yamraj and then heaven and hell. Upon which it would
take its birth in different forms (i.e. humans, animals, ghost etc);
keI koit ; jK´ ikMnr ipswc ] keI koit ; BUq pRyq sUkr imRgwc ]
(276-4, gauVI suKmnI, mÚ 5)
Many millions are the Yakhshas - the servants of the Kuber (deity of wealth), the Kinnars - the
musician of celestial music, and the evil spirits of the Pisaach. Many millions are the evil nature-
spirits, ghosts, pigs and tigers.
While there are some who worship ghosts or the dead to fulfil their desires and
attain liberation (e.g. Sakhi Sarwar, Jathera, all the mausoleums of Pir and Baba,
etc.). Though they might possess some ability impossible for a human, they are still
bounded in the cycle of reincarnation meaning they are no greater than anyone. Guru
Ji says;
pRyq BUq siB ; dUjY lwey ]

(841-12, iblwvlu, mÚ 3)
All the ghosts and demons are attached to duality.
82
Guru Arjan Dev Ji pleased on the selfless service of the construction of Amrit Sarovar by Bhai Behlo, said,
“Lay out your blanket and accept the four types of ghost. Because they are not apparent to the naked eyes they
have lots of powers. They will all be under your command, whatever your wish they will fulfill it. Before this
Guru Amar Das Ji gave this powers to Bhai Lalo. Capture all the ghosts that live in the ocean, island and even
mountains in your blanket. The ghost will serve till the times of your children and grandchildren. When I come
back as the tenth Guru, then I shall give them salvation.” (Life of Guru Arjan Dev Ji by SGGS Academy,
Chapter 38- Sri Gur Pertap Suraj Granth Raas 2 Ansu 56)

iqRx ky BCXw , Dn loB ky qjXw ;

qy qo gaUAn ky jXw , ibRK BXw mwnIAqu hY ]
pd ArQ:- iqRx- Gwh-PUs, fodder, hay[ gaUAn- cow[ j`Xw- b`cy, children[
ibRKBXw-bld hI, bull[
jo Gwh PUs dy Kwx vwly qy Dn dw loB iqAwgx vwly hn, aunHW ƒ qW gaUAW dy
b`cy bld hI mMnxw cwhIdw hY[ (ikauNik bld Gwh PUs Kw ky pyt Br lYNdy qy sbr
nwl kMm krI jWdy hn, hor koeI loB nhI krdy)
If Almighty is attained by subsisting on hay and forsaking greed, then the cow’s
young, the bull should have achieved salvation. This is because once a bull has had
his meal, it works continuously and does not have any greed.
nB ky aufXw , qwih pMCI kI bfXw dyq ;

bgulw ibVwl ibRk , iDAwnI TwnIAqu hY ]
pd ArQ:- nB- AkwS, sky[ aufXw- fly[ bfXw- aupmw, praise[ bgulw- heron[
ibVwl- ib`lw, cat[ ibRk- biGAwV, wolf[
jo is`DIAW dy bl nwl AkwS ivc au~f jWdy hn, aunW ƒ pMCI dI aupmw dyxI
cwhIdI hY, ArQwq auh pMCIAW vrgy hn[ Aqy jo kyvl A`KW mIt bYTdy hn, aunW
ƒ bglw, ib`lw jW biGAWV mMnxw cwhIdw hY[ ikauNik ieh vI iSkwr krn vyly
iDAwnI bx jWdy hn[
Those with their spiritual powers, fly in the sky consider them none other than a bird
and they deserve praises meant for birds. Those who sit with their eyes shut consider
them heron, cat and the wolf. As they only do so for their ulterior motive, to hunt;
jyqo bfy igAwnI , iqno jwnI pY bKwnI nwih ;

AYsy n pRpMc , mn BUl AwnIAqu hY ]2]72]
pd ArQ:- bfy igAwnI- bRhm igAwnI, saint[ iqno- they[ jwnI- knew[ bKwnI-
uttered[ pRpMc- ivKwvy dy kMm, braggart deeds[ BUl- mistake[
ijMny bRhm igAwnI hoey hn, aunW ny ienW pKMfIAW dI AslIAq jwx leI hY, pr
khI nhI, hux AsI pukwr ky kihMdy hW, ik ies qrW dy ivKwvy dy kMmW ƒ Bùl ky
vI mn ivc nw ilAwau[
The enlightened ones (saints) knew the reality of these phonies but did not say
anything. Now I (Guru Gobind Singh Ji) say that do not ever bring these futile
braggart rituals/deeds even into your mind by mistake.

BUm ky bsXw , qwih BUcrI ky jXw khY ;

nB ky aufXw , so icrXw kY bKwnIAY ]
pd ArQ:- BUm- land[ bsXw- resident[ BUcrI- dImk jW isauNk, termite, white ants[
nB- sky[ auf`Xw- fly[ icrXw- icVIAW, birds[
jo DrqI pr v`sx vwlw hY, aus ƒ dImk jW GIs dw b`cw kihxw cwhIdw hY, Aqy
AkwS ivc au~fx vwilAW ƒ icVIAW krky kihxw cwhIdw hY[
The ones who live on the land should be called as termite and those who fly in the
skies are birds. Meaning, if one does not contribute to one’s spiritual development
he is no different than a termite that spends its whole life being a parasite to the
surroundings.
Pl ky BCXw , qwih bWdrI ky j`Xw khY ;

Awids iPrXw , qy qo BUq kY pCwnIAY ]
pd ArQ:- Pl- fruit[ BCXw- consumer[ Awids- luk ky, hidden[ j`Xw- pu`qr,
offspring[ iPrXw- travel[
jo PlW dy Kwx vwly, aunW ƒ bWdrI dy pu`qr kihxw Xog hY, Aqy jo luk ky iPrn
vwly hn, aunW ƒ BUq krky smJxw cwhIdw hY[
Those who live on fruits alone are suitable to be called as monkey's offspring; Those
who travel in hiding are equalvalent to ghosts;
jl ky qrXw ko , gMgyrI sI khq jg ;

Awg ky BCXw , so ckor sm mwnIAY ]
pd ArQ:- qrXw- float[ gMgyrI- jljulwhw (mkVI jyhw jIv, jo jl pur vfI qyjI nwl
iPrdw hY Aqy pwxI aus ƒ sprS nhIN krdw), water strider[ Awg- fire[ BCXw-
consume[ ckor- redlegged partridge[ sm- equivalent[
pwxI pr qrn vwly ƒ, (gMgyrI)83 jl-julwhy vrgw jgq kihMdw hY, Aqy A`g
Kwx vwly ƒ ckor vrgw mMnxw cwhIdw hY[
Those who float on water (i.e. walking on water) are just like a water strider in this
world; Those who eat fire should be considered as the partridge;
83
iek inkw ijhw mkVI vrgw kIVw huMdw hY, jo pwxI ivc v`fI qyjI nwl B`jw iPrdw hY, ijs ƒ jl dw sprS nhI huMdw, aus
ƒ sMsikRq ivc jlAil, ihMdI ivc gMgyrI, pMjwbI ivc jl-julwh, Aqy vwtr sqRIfr AMgryjI ivc kihMdy hn[ This is an
insect which runs on the water’s surface without getting wet. It is known as Jal-al in Sanskrit, Gangeri in Hindi,
Jal-Julah in Punjabi and water strider in English.

sUrj isvXw , qwih kOl kI bfweI dyq ;

cMdRmw isvXw kO , kvI kY pihcwnIAY ]3]73]
pd ArQ:- sUrj- sun[ isvXw- worshiper[ kOl- lotus flower[ cMdRmw- moon[ kvI-
red flare water lily[ pihcwnIAY- consider[
jo sUrj aupwSk hY, aus ƒ kOl Pu`l dI aupmw dyxI cwhIdI hY[ Aqy cMdRmw pUjk ƒ
‘k`mI’ krky pCwnxw cwhIdw hY, (ikauNik sUrj ƒ vyK ky kml iKVdw hY, Aqy
cMdRmw ƒ vyK ky k`mI iKVdI hY, ies leI ieh dovyN sUrj qy cMdRmw syvI hn[)
not:- ‘k`mI’ dw nwm hI ‘nIloPr’ dw Pu`l hY[
Those who worship sun, should be compared with the lotus flower; And those who
adore the moon, such be taken as red flare water lily. This is because, lotus upon
seeing the sun, blooms and the water lily upon seeing the moon, blooms.
Introduction: Below are some examples given by Guru Ji that Almighty is so

magnificient that it cannot ever be encapsulated in one single name. Although the
names are used for Almighty there is no exclusiveness and wholeness in the term.
To read more, refer to the 33 Sevaiyas.
nwrwiex k`C m`C , iqMdUAw khq sB ;

kaulnwB kaul , ijh qwl mY rhqu hY ]
pd ArQ:- sUrj- sun[ isv`Xw- worshiper[ kaul- lotus flower[ cMdRmw- moon[
kvI- red flare water lily[ pihcwnIAY- consider[
(jy vwihgurU dw nwm ‘nwrwXn’ hY? qW ijs dw pwxI ivc Gr hovy, qW ‘nwrwXx’
iPr qW) k`C m`C, qMdUAw, Awidk swry nwrwXx khy jwxgy[ Aqy jy vwihgurU dw
nwm, ‘kOl nwiB’ hY qW ijs qlw ivc kml au~igAw hovy aus qlw dw nwm vI kOl
nwiB hY[
If Almighty’s name is Narayan84, then everyone who has an abode in the waters like
the turtle, fish and octopus will be called as Narayan; Also if Almighty’s name is
‘Kol Nabh85’, then the pond from with the lotus grew will be known as Kol Nabh.
84
The word ‘Narayan’ (the house of all beings) is usually referred to Lord Vishnu who is believed to be staying
on a Kshir Sagar (ocean of milk). Meaning of the word, ‘Narayan’ in Manu Smriti is, “The waters are called
"narah", for the waters are, indeed, produced by Nara-Narayana (the first Being); as they were his first
residence "ayana", he is called Narayana.”Thus Guru Ji has related Narayan to the waters (ocean of milk) he
stays in.
85
Kol Nabh is referring to Lord Brahma whose name means the, ‘belly of lotus flower’. This is because Lord
Brahma is said to have taken birth from the stem of lotus flower originating from Vishnu. Thus Guru Ji says that
the pond from which the stem sprouts should also be called as Kol Nabh.

Note: the above line refers to the word ‘Narayan’ and ‘Kol Nabh’ utilized for
deities. It is however, not condemning the use for its name for the omnipresent one
Almighty as the word ‘Narayan’ refers to the abode of all beings (Nar= beings +
Ayan= house) meaning Atma which is Parmatma (Almighty). Below is a Shabad by
Guru Arjan Dev Ji referring the word, ‘Narayan’ to Almighty;
nwil ; nrwiexu myrY ] jmdUqu ; n AwvY nyrY ]

(630-2)
Almighty is always with me. The Messenger of Death does not approach me.
gopI nwQ gUjr , gupwl sbY DyncwrI ;

irKIkys nwm kY , mhMq lhIAqu hY ]
pd ArQ:- gopI- gop (gopwlk) dI iesqRI, gvwln, wife of the cattle herder,
milkmaid[ nwQ- master[ gUjr- gocwrk, cattle herder[ DyncwrI-gaUAW cwrn vwlw,
cowherder[
(jy aus dw nwm gopI nwQ hY qW) ‘gopI dw suAwmI’ gu`jr hY, (jy aus dw nwm)
DyncwrI hY? (qW swry) gaUAW cwrn vwly v`wgI ‘DyncwrI’ hn[ (jy aus dw nwm)
‘irKI kys’ (hY qW ies) nwm dy keI ‘mhMq’ vyKy jWdy hn[
If His name is Gopinath86 then the master of a milkmaid is her husband, Gujar
(cowherder); If He is called a Dhenchari (grazer of cattle), then all herdsmen are
also termed so; Almighty is also addressed as Rikhikes (Rikhi+Eas = The Master of
Senses), there are many mahants by the name as well.
Note: The above names refer to Lord Krishna and if used synonymously with
Almighty it is not right, as a deity cannot be equivalent to Almighty, the creator.
Below are some examples where the names such as the ones in the above stanzas are
used to address Almighty’s certain qualities;
Bgiq vClu ; AnwQh nwQy ] gopI nwQu ; sgl hY swQy ]

(1082-11, mwrU, mÚ 5)
You are the Lover of Your devotees, the Master of the masterless. The Master of the milk-maids, You
are the companion of all.
86
The meaning of the word Gopinath is, Go+Pi+Nath= Earth+Sustainer+Master meaning the Master who is
sustainer of this earth.

mwDv Bvr , AO AtyrU ko kn@Xw nwm ;

kMs ko bDXw , jmdUq khIAqu hY ]
pd ArQ:- mwdv- (Ma+Dav= Maya+master)= Almighty, bee[ bvr-BOrw, bee[
AtyrU- s`jy K`by Atn (iPrn) vwlw jIv, kwhxw, lMmIAW tMgW vwlI m`kVI, spider, locust[
87
kMs- King Kans [
jy aus dw nwm mwDv hY qW, BOry dw nwm vI mwDv hY, jy aus dw nwm kn`Xw hY qW,
(AtyrU) ‘khxy’ dw nwm vI knH`Xw hY[ jy aus dw nwm’ kMs mwrn vwlw’ hY qW
jmdUq ny kMs ƒ mwirAw sI[ aus dw nwm vI ‘kMs bD`Xw’ ikhw jw skdw hY[
If he is called Madhav, so is black bee called; If he is called Kanhaiya then even a
locust is called Kanhaiya. If he is known as the slayer of Kans, then messenger of
death should be called the same.
mUV rUV pItq , n gUVqw ko n Byd pwvY ;

pUjq n qwih , jw ky rwKy rhIAqu hY ]4]74]
pd ArQ:- mUV- foolish[pItq- struggles, suffers[ gUVqw- deep[ Byd- secret,
reality[ pUjq- worship[
mUrK ‘rUF88’ ip`tdy hn ivcly gupq Byd ƒ pWdy nhI hn Aqy aus ƒ pUjdy nhI
hn, ijs dy rìKAW rhIdw hY[
The foolish and the intellectuals (the ones who base knowledge on their own
perceived logic and discards the rest) struggle not understanding the depth of reality
that the core meaning (‘Rud’) for the above names is Almighty; They do not
worship Almighty which is their sustainer and preserver. Meaning, they fail to
realise the sustainer by whose will they are alive in this world.
87
Kans was the maternal uncle of Lord Krishna. He had Krishna’s parents (Vasudev & Devki) prisoned right
after their wedding as he heard a voice saying that the child of his sister will be the cause of his death. He
initially wanted to kill Devki, but Vasudev managed to save her life by promising Kans that he (Vasudev)
himself will deliver Devki's children to Kans. Kans accepted that promise and spared Devki because she herself
was not a threat to him. In the confines of the prison, Devaki repeatedly conceived and cruel Kans murdered the
first six children. The 7th was Balraam and the 8th Lord Krishna. As prophesised, Krishna killed Kans.
88
ijs pd ivc ArQ dI’rUiF’ hY, aus sbd dw nwm rUF hY, ijvYN ‘isMh (isMG)’ ArQ dI vIcwr krIey qW ihMsw krn vwly
ihMsk jIv dw nwm ‘isMh’ hY Aqy ijMny BI ‘iSkwrI jIv’ hn, auh swry hI ‘ihMsk’ hn, pr aunHW ƒ ‘isMh’ koeI nhIN kihMdw,
ikauNik Syr ivc ‘isMh’ sbd dI ‘rUFI SkqI’ hY, ies leI ‘sMh’ Sbd rUF hY, ievyN auprly swry nwm hn[ l~Kxw ibRqI krky
auprly nwm ‘vwihgurU’ dy is~D nhIN huMdy Aqy ijnHW ivc l`Knw nwl Gtdy hn, aunHW ƒ aus nwm leI koeI Xwd nhI krdw, qW
qy auprly swry nwm ‘rUF’ hn[ The term ‘Rud’ is used for a word which is related to a single subject even while
having a meaning which may relate to different subjects. Example, the meaning for the word, ‘Singh’ is a
predator but it is only used for tigers and baptized Khalsa eventhough the meaning can relate to a hunter or any
predator animal but ‘Singh’ is a ‘Rud’ for tiger/Khalsa. This relates to the above stanza as, the foolish fail to
understand that all the words mentioned above relate to Almighty as the ‘Rud’ of those words is Almighty.

Note: Finite to Infinite. Sri Guru Gobind Singh Ji in the above stanzas makes it clear
that the names of Almighty, which we have given, are finite in nature to describe the
infinite Almighty. Meaning, this can lead to insufficient portrayal of limited traits
and terms in Almighty, which can diminish in our minds His incomparable and
incomprehensible power, love, and mercy. Usage of certain personalities of deities,
superhuman, demigods or any names is limiting Almighty as every single creation
has personal frailities and shortcoming. The Sheshnag (a thousand hooded snake)
utters 2,000 names of Almighty in a day but it too has been unable to attain Him
through just names. Similarly, if one cannot describe love in a single word so how
can one describe Almighty? Naming the infinite is just a step towards divinity but
the subsequent steps are indescribable. Bhagat Kabit Ji mentions of such stage
below;
khu kbIr , gUMgY guVu KwieAw ; pUCy qy ikAw khIAY ]4]7]51]

(334-8, gauVI, Bgq kbIr jI)
Says Kabir, the mute has tasted the molasses, but what can he say (describe) about it if he is asked?
||4||7||51||
Furthermore, usage of such names with a clear outlook that Almighty is infinite and
that these names only help us to understand His omnipotency and enable us to at
least partially comprehend the incomprehensible is accepted. Lastly, the journey to
the infinite starts with finite.
ibsÍpwl jgq kwl , dIn idAwl bYrI swl ;

sdw pRiqpwl , jm jwl qy rhqu hY ]
pd ArQ:- ibsv- jgq, world[ pwl- sustainer[ kwl- death[ dIn- meek[ idAwl-
merciful[ bYrI- enemy[ swl- duKdweI, painful[ jwl- DoKw, du`K, betrayal, sorrow[
rhqu- without[
jo jgq ƒ pwldw qy jgq dw kwl hY, dInw au~qy idAwlU hY, vYrIAW ƒ du`K dyNdw
hY, sdw hr iek dI pwlxw krdw hY, Aqy jm dy du`K qoN rihq hY[
The one who sustains and is the destroyer of the world, Benevolent to the meek and
inimical to the evil; Always nourishes every single one and is free from the pains of
angles of death;

jogI jtwDwrI , sqI swcy bfy bRhmcwrI ;

iDAwn kwj , BUK ipAws dyh pY shq hY ]
pd ArQ:- sqI- dwnI, audwrqmw, philanthropic [ iDAwn- drSn, glimpse[ kwj-
vwsqy, for[ dyh- body[ shq- shwrdy, tolerate[
keI jogI, keI jtwDwrI, keI sqI89, keI scy qy v`fy bRhmcwrI aus dy drSn
vwsqy dyh au~qy BuK ipAws shwrdy hn[
The Yogis, ones with long matted hair, ones who has vowed to stay truthful, The
truthful and the celebates have endured hunger and thrist on their bodies to have
glimpse of Almighty;
inaulI krm jl hom , pwvk pvn hom ;

ADo muK eyk pwie TwFy , n bhq hY ]
pd ArQ:- hom- Bytw Arpnw, donations, homa[ ADomuK- mUDy mUh, upside down[
inbhq- guzwrdy, spend[
aus dy drSn vwsqy keI nOil krm krdy hn, keI jl ƒ Bytw dyxI krdy hn,
keI A`g ƒ Bytw dyxI qy hvw ƒ Bytw dyxI krdy hn[ Aqy keI mUDy mUh ltky hoey
hn, qy keI iek pYr dy Bwr KVy ho ky smW guzwr rhy hn[
To obtain His glimpse, some perform the Yogic neoli, some make offerings to
water, fire and air; Some spend their time standing erect and some upside down,
and they never sit down;
mwnv PinMd , dyv dwnv n pwvY Byd ;

byd AO kqyb , nyq nyq kY khq hY ]5]75]
pd ArQ:- mwnv- humans [ PinMd- Sheshnag[ Byd- secret, decipher[
mnùK, SySnwg, dyvqy qy dYNq aus dy Byd ƒ nhI pw sky, Aqy vyd kqyb vI aus ƒ
byAMq byAMq kihMdy hn[
Humans, Sheshnag, deities and demons failed to decipher Almighty; Almighty is
infinite, so say the Vedas and the middle-east scriptures (Ketebas= Zambur, Torat,
Bible & Quran).
89
In ancient literature there are seven known Sati’s (the truthful ones), which are; Hari Chandar (hrI cMd), King
Dasrath (dsrQ), King Yudishtar of the Pandavs (XuiDStr), Lord Ram (rwm cMdR), Parsram (prsrwm), Balram
(blrwm) & Shaivi (SYvI). However to keep in view with the above hymn, Sati can also mean someone who is
benovalent (Mahankosh under Sati meaning no. 3)

nwcq iPrq mor , bwdr krq Gor ;

dwmnI Anyk Bwau , kirE eI krq hY ]
pd ArQ:- nwcq- dancing[ mor- peacock[ Gor-grjnw, thunderclap[ dwmnI-ibjlI,
lightning[ Bwau-cmqkwry, miracles[
(jy inRq BgqI krn nwl imldw hovy qW) mor ncdw rihMdw hY; (jy prmwqmw
nrisMGy vjwaux nwl imldw hovy qW) b`dl grjdy rihMdy hn; (Aqy jy prmwqmw
rws-lIlw nwl imldw hovy qW) ibjlI AnykW hwv Bwv krdI hI rihMdI hY[
If Almighty could be achieved by dancing then the peacocks dances too. If Almighty
is obtained by sounding trumpets (Narsinghey90), even the clouds make thundering
noice. If He is obtained by performing dramas like Raas Lila91, the lightning is also
seen doing the same.
cMdRmw qy sIql , n sUrj qy qpq qyj ;

ieMdR so n rwjw , Bv BUm ko Brq hY ]
pd ArQ:- qpq qyj-grm qyj vwlw, scorching radiance[ Bv-jgq, world[ sIql-
TMfw, cool[ Brq- fills[
jy SWqI DwirAW imldw hovy, qW cMdRmw nwlo TMfw koeI nhI, jy grmI shwirAW
imldw hovy qW sUrj nwloN grm suBwv vwlw koeI nhI, jy lokW dy Gr ƒ Br dyx
nwl imldw hovy qW koeI vI rwjw ieMdR vWgMU jgq Aqy DrqI ƒ Brdw nhI hY[
ArQwq –jdoN mINh vsdw hY qW DrqI sxy swry jgq ƒ KuSI huMdI hY[
If by keeping calm He is obtained, none is cooler than the moon; If by enduring heat
He can be achieved, no one is warmer than the sun; If by filling the houses of public,
He can be achieved, then there is no such king in the world who can fill the houses
of his subject other than King Indra92;
90
S-shaped trumpet used in wars.
91
A drama in which Krishna is seen dancing with Radha and the milkmaids.
92
King Indra is usually linked to the rain and thunder. So in that case, the above meaning can also be, that Indra
fills the earth with rain.

isv sy qpsI Awid , bRhmw sy n byd cwrI ;

snq kumwr sI , qpisAw n Anq hY ]
pd ArQ:- qpsI-qp krn vwlw, one who does penance[ bydcwrI-vyd vkqw, reciter
of Vedas[ Anq-hor iksy pwsy, nowhere else[
jy qp kIiqAW imldw hovy, qW iSvjI vrgw qpsI koeI nhI, jy vyd piVAW
imldw hovy, qW bRhmW vrgw vydW dI ivcwr vwlw koeI nhI, Aqy nw hI snq
kumwr vrgI qpìsAw iksy hor qoN hoxI nhI[
If Almighty is obtained through penance, none is equivalent to Shiva; If by reading
the Vedas one can attain him, none is comparable to Brahma; In meditation, no one
can do it better than Sanat Kumar (one of the four Kumars- Sanak, Sanatan,
Sanandan & Sanat Kumar)
igAwn ky ibhIn , kwl Pws ky ADIn sdw ;

jugn kI caukrI , iPrwey eI iPrq hY ]6]76]
pd ArQ:- igAwn- knowledge[ ibhIn- devoid[ kwl- death[ Pws- noose[ ADIn-
within[ sdw- always[ jugn- ages[
igAwn qoN hIxy purS kwl dI PwhI dy v`s ivc pY ky, hmySW hI jugW dI cONkVI dy
iPrwey hoey jgq ivc iPrdy rihMdy hn[
pRsn:- bRhmw, ibSn qy iSvjI qW jugW dI cONkVI ivc nhI iPrdy hoxy? au~qr-
Without the knowledge of Oneness, one is always subjected to the noose of death
and one roams in all four ages again and again.
Question: Is Brahma, Vishnu and Shiva (Trinity) subjected to the cycles of Ages and
time? Answer below;
eyk isv Bey , eyk gey eyk Pyr Bey ;

rwmcMdR ikRsn ky , Avqwr BI Anyk hY ]
pd ArQ:- gey- gone[ Pyr- again[ Avqwr- incarnation[ Anyk- many[
iek iSv hoey, auh cly gey, iek hor hoey, Pyr auh vI cly gey, qW hor hoey, iesy
qrW rwm cMdR Aqy ikRSn dy Avqwr vI AnykW vyrI hoey hn[
There were one Shiva, he was then gone and replaced with another one (and the
cycles continues); same goes with Ram Chandar and Krishna who reincarnated
many times;

bRhmw Aru ibsn kyqy , byd AO purwn kyqy ;

isMimiRq smUhn kY , huie huie ibqey hY ]
pd ArQ:- smUhn- all[ ibqey- passed[
ikMny hI bRhmW qy ikMny hI ibSn hoey qy ho bIqy hn, ikMny hI byd qy purwn hoey qy ho
bIqy hn Aqy smUh isMmRqIAW dy krqy vI ikMny hI hoey bIqy hn[
Innumerable are Brahmas and Vishnus, Vedas and Puranas; also the Simritis, so are
their respective authors has came to pass;
mondI mdwr kyqy , AsunI kumwr kyqy ;

AMsw Avqwr kyqy , kwl bs Bey hY ]
pd ArQ:- modnI- (muAwvnu`dIn) dIn dw shwiek, mzHb dI rìKAw krn vwlw, helpers of
faith[ mdwr-mdwirh (imdrh dw b: b) kul dy isrqwj, POj dy isrqwj, sYnwpiq, leader of
the lineage, general[ AsunI kumwr- (AiSvnI kumwr) GoVI dy pu`qr dy pu`qr do dyvqw jo
93
dyviqAW dy vYdX hn, the twin doctors of deities (Ashvini Kumar )[ AMsw Avqwr-
(AMSwvqwr) purwxw ivc dyviqAW dI SkqI dy keI keI AMS (ih`sy) mMny hn, aunHW AMSW ivcoN
ijMnHW AvqwrW ivc kuJ ih`sy pweIdy hn, aunHW dw nwm ‘AMSwvqwr’ hY, iesy Bwv ƒ lY ky sRI
rwm jI ƒ cOdW klW qy sRI ikRSn jI ƒ solW klW vwlw Avqwr khIdw hY, in the Puranas the
powers of deities has been divided in parts known as Ansh. The ones that who have
incarnated have been called Anshavtar like Ram and Krishna who have 14 and 16
94
Kalaan (divine powers) [
ikMny hI mondI qy ikMny hI mdwr hn, ikMny hI AiSvnI kumwr hn, ikMny hI
AMSwvqwr hn, ieh swry kwl dy v`s ho guzry hn[
Innumerable helpers of faith, generals, doctors of dieties and incarnations of deities,
have all been prey to death;
93
Believed to have taken birth from Saranyu and Vivasvan. They are given the role of treating the deities and
have the body of a human with the head of a horse. It is said that the both gave Madri (wife of King Pandu and
mother of the Pandavas) a boon of child, giving birth to Nakul and Sehdev.
94
The 16 Kalaan are, igAwn (wisdom), iDAwn (concentration), SuB krm (good deeds), hT (strong minded),
sMjm (forbearance), Drm (faith), dwn (donations), ividAw (knowledge), Bjn (devotion), SuB pRym (true love), jq
(control of senses), ADÎwqm (knowledge of metaphysics), dXw (mercy), nym (routine), cqurqw (intelligence),
inrml bu`DI (clean intellect)

pIr AO ipkWbr kyqy , gny n prq eyqy ;

BUm hI qy huie kY , Pyir BUm hI imley hY ]7]77]
pd ArQ:- pIr- Muslim saint (Pir)[ ipkWmbr- prophet[ bUm- earth[
ikMny hI pIr qy pYgMbr hoey hn[ jo igxy nhI jw skdy, ieh swry DrqI qoN pYdw ho
ky iPr DrqI dy ivc hI iml gey hn[
There have been innumerable muslim saints and prophets; Born of earth, they finally
merge into it;
Sri Guru Arjan Dev Ji also has mentioned this undeniable fact in Raag Maru;
kwjI syK mswiekw ; sBy auiT jwsI ] pIr pYkwbr AaulIey ; ko iQru n rhwsI ]
(1100-10, mwrU, mÚ 5)
The Qazis, Sheikhs and preachers shall all arise and depart. The spiritual teachers, prophets and
disciples - none of these shall remain permanently.
jogI jqI bRhmcwrI , bfy bfy CqRDwrI ;

CqR hI kI CwieAw , keI kos lO clq hY ]
pd ArQ:- CqRDwrI- emperor[ CqR- royal parasol[ CwieAw- shade[ kos-distance
equivalent to 1.91 miles (3.07km)[
vfy vfy jogI jqI bRhmcwrI Aqy vfy vfy CqrDwrI hoey hn[ jo keI kohW q`k
CqrW dI CwieAw hyTW hI qurdy hn[
There have been great yogis, Jati95, Brahmcharis (celebacy when unmarried and
fidelity when married) and great emperors who travel under royal parasol for miles;
bfy bfy rwjn ky , dwbiq iPriq dys ;

bfy bfy rwjn ky , dRp ko dlqu hY ]
pd ArQ:- bfy– great, powerful[ dwbiq- subdue[ dRp- ego[ dlqu- shatter[
jo vfy vfy rwijAW dy dyS ƒ dbw lYNdy sn, Aqy vfy vfy rwijAW dy (dRp) hMkwr dw
mlIAw myt kr dyNdy hn[
Those who have subdued many powerful kings and their kingdoms and have
shattered their ego;
95

mwn sy mhIp , AO idlIp kYsy C`qRDwrI ;

bfo AiBmwn , Buj dMf ko krq hY ]
pd ArQ:- mwn-(mWDwiqR) mwnDwqw ieKvwkU vMs dy rwjw Xvnwsvdw pu`qr v`fw pRqwpI rwjw,
King Mandhata of Ikshvanku (Sun) Dynasty son of Yuvnasvda[ idlIp-sUrjvMSI rwjy
rGu dw ipqw, King Daleep of Sun Dynasty, father of Raghu[ Buj dMf-soty vrgIAW
mzbUq bwhW, batton like arms[ mhIp-rwjw, King[
mwnDwqw vrgy rwjy Aqy idlIp vrgy ckRvrqI, jo ApxIAW blvwn bwhW qy v`fw
AiBmwn krdw sI[
Kings like Mandhata96, Daleep97-like sovereign, who took pride in the might of their
arms;
dwrw sy idlIsr , dRujoDn sy mwnDwrI ;

Bog Bog BUm , AMq BUm mY imlq hY ]8]78]
pd ArQ:- dwrw- kyXwn vMSI PrWs dw bwdSwh, ijs ƒ ieqhws ivc drw Xus, dwr Xvus
frIAs iliKAw hY, ies nwm dy iqMn bwdSwh hoey hn, King Darius[ idlIsr- idlI+iesr,
id`lI dw rwjw, Delhi+Master = Master (King) of Delhi[ dRujoDn-pWfvW dw ivroDI rwjw,
kurUvMS dw sB qoN v`fw rwjw, jo gMDwrI dy pytoN, iDRqrwstr dw v`fw pu`qr sI, Daryodhan[
dwrw vrgy rwjy Aqy durjoDn vrgy hMkwrI, jo DrqI dy BOgW ƒ Bog ky AMq ƒ
DrqI ivc hI iml gey hn[
Kings like Darius98 to the Kings of Delhi; to the proud Duryodhan99, who has
enjoyed the pleasures of earth were ultimately consumed by the same earth.
96
Mandhata ancestor of Lord Ram, while of only 12 days resembled a young man of 12 years old. By just
wishing it, Mandhata acquired the entire knowledge of the Vedas and military sciences. He also possessed, an
impenetrable armour, a quiver with an inexhaustible supply of arrows and the Ajagava bow (originally belonging
to Shiva) which fell from the sky. King Mandhata had the ability to control rains and riches. As a result, he
abolished taxes. By mere willpower, he conquered the entire earth in one day. He proceeded to vanquish the
kings Marutta, Asita, Angara, Nriga, Brihadratha, Suna, Jaya, Janamejaya, Sudhanwan, Gaya, the ruler of
Gandharas and several others in battle. Mandhata conquered Patala (underworld) and half of Swarglok (heaven)
and became lord of the three worlds.
97
King Daleep was the descendant of Mandhata. He is known as the most righteous and chivalrous emperors of
his dynasty.
98
Darius I, byname Darius the Great (born 550 BC—died 486), king of Persia in 522–486 BC, one of the
greatest rulers of the Achaemenid dynasty (the first Persian Empire). (Ref: Britannica) His empire ranged at its
greatest extent from the Balkans and Eastern Europe proper in the west to the Indus Valley in the east, it was one
of the largest empires in history, spanning 5.5 million square kilometers, and was larger than any previous
empire in history. He had ruled over 50 million subjects amounting to 44% of world population.
99
Duryodhan was the eldest of all the Kauravs born to King Dhidhrastra and Queen Gandhari. He was the chief
antagonist of the Mahabharat battle. He proclaimed himself as the emperor of the world and was killed in an
unfair mace battle by Bhim of the Pandavs.

isjdy kry Anyk , qopcI kpt Bys ;

posqI Anyk dw , invwvq hY sIs kO ]
pd ArQ:- qopcI-qop ƒ clwaux vwlw, gunner, one who operates cannons[ posqI-
posq pIx vwlw, APIm dy fofy mlky pIx vwlw AmlI, drug addict, one who consumes by
mixing opium and poppy seed[ Anyk dw-AnykW vYrI, many enemies[
jy isjdy krn nwl vwihgurU KuS huMdw hovy qW, kpt BysDwrI qop clwaux vwlw
AnykW vwr Juk ky qop ivc plIqw dyNdw hY, Aqy posqI vI AnykW vwr isr
invwauNdw hY, ArQwq posq dy nSy ivc bYTw JokW KWdw hY[
(If by prostration, Almighty is pleased then,) pretentious gunner bows many times to
ignite the cannon, so does the drug addict who bows his head in ecstacy;
khW BieE ml , jo pY kwFq Anyk fMf ;

so qO n fMfOq , AstWg AQqIs kO ]
pd ArQ:- ml- wrestler[ fMf- bwhW dI ie`k pRkwr dI ksrq, jo jmIn au~qy fMfy vw| pY ky
kIqI jWdI hY, an exercise of the arms done by lying flat on the ground like a stick[
100
AstWg- A`TW AMgW nwl, prostration by having 8 limbs to the ground[ (AQqIs-
AiQqys) vwihgurU, AiQ`qW dw suAwmI, Almighty, master of the past[
kI ho igAw, jykr (m`l) pihlvwn ny AnykW fMf k`Fy, auh qW vwihgurU ƒ AstWg
fMfOq nhI hY (Bwv- jykr inrIAW fMfOqW hI krdw hY, ismrn qoN hIxw hY qW auh
fMfOqW nhI hn[ auh qW m`lW vWgMU fMf ksrq krnI hY[
It does not matter if a wrestler performs many times of exercise by lying like a rod
that is not called prostration to Almighty. Meaning, even if one performs many acts
of devotion like prostration (by bowing with 8 limbs in contact- Ashtaang) without
having remembrance of Almighty then it is not devotion. It is simply an exercise.
100
The eight limbs that need to touch the ground during prostration are both pairs of palm, forearm, knee and
feet.

khw BieE rogI , jo pY fwirE rihE aurD muK ;

mn qy n mUMf , inhrwieE Awid eIs kO ]
pd ArQ:- aurD- auprnU, upward[
jy mMUh auqWh krky ipAw rhy qW hoxw hY, ikauNik rogI vI qW mMUh auqWh krky ipAw
rihMdw hY[jy Awid eISvr ƒ mn krky (mMUf) isr nhI invwieAw qW aurD muK ho
ky rihxw mwno rogI dy smwn hY[
It does not matter if one has his face facing upwards because even a diseased patient
lies in the similar way. If one does not bow with his mind before the primal
Almighty101, he is alike the patient.
kwmnw ADIn , sdw dwmnw pRbIn ;

eyk Bwvnw ibhIn , kYsy pwvY jgdIs kO ]9]79]
pd ArQ:- dwmn- r`sI, Bwv mwlw, rope meaning rosary[
jykr kwmnw dy vs ho ky sdw mwlw Pyrn jW dmVy lYx ivc cqr hY, Aqy iek dI
SrDw qoN KwlI hY, qW auh jgq dy eISvr ƒ iks qrW pwvygw[
One with intention to fulfil desires choose to rotate rosary beads, devoid of faith in
the one, how can one attain Almighty?
sIs ptkq , jw ky kwn mY KjUrw DsY ;

mUMf Ctkq , imqR puqR hUM ky sok sO ]
pd ArQ:- KjUrw- kMn KjUrw, kMnkol, centipede[ mMUf- isr, head[ Ctkq- ip`tdw hY,
moan[ imqR- friend[ puqR- son[ sok- grief[
jy isr ptkwaux nwl imldw hovy, qW ijs dy kMn ivc kMnkol vV jWdI hY, auh
vI isr ƒ ptkwauNdw hY[ Aqy isr ƒ ip`tx nwl imldw hovy qW im`qrW, pu`qrW dy
Sok nwl purS isr ƒ ip`tdw hY[
If Almighty can be attained by shaking head while reciting or chanting, then a
person with a centipede in the ear also shakes his head. Also a person with a dead
friend, son or any dear one, shakes their head in grief;
101
Meaning, one should perform veneration with a conclusive mind accepting Almighty as the most superior if
not the act itself becomes hypocrisy. This is because the meaning of prostration means accepting the person as
the owner of mind, body and soul. Which is why a Sikh is strictly prohibited from prostrating before anyone
except before Gurbani.

Awk ko crXw , Pl PUl ko BCXw ;

sdw bn ko BRmXw , Aaur dUsro n bok sO ]
pd ArQ:- Awk- Calatropis Procera[ crXw- crn vwlw, consumer[ bok- b`krw,
goat[
A`k ƒ crn vwlw, Pl Pu`l Kwx vwlw, sdw bn ivc iPrn vwlw, b`kry vrgw hor
koeI dUjw nhI hY, jo ienW kMmw nwl imldw hovy, qW b`kry ƒ pihly imlxw cwhIdw
hY[
One who consumes the bitter 'Akk' (Calatropis Procera), fruits and flowers,
wanders in the forest is no different from a goat. If Almighty is attainable by doing
these tasks, then the goat would be the first;
khw BXo Byf , jo Gsq sIs ibRCn sO ;

mwtI ko BCXw , bol pUC lIjY jok sO ]
pd ArQ:- Byf- sheep[ Gsq- rubs[ sIs- head[ ibRCn- trees[ mwtI- sand[
nINd ƒ htwaux leI isr ƒ drKqW nwl Gswaux qoN r`b imldw hovy qW Byf sdw
hI isr ƒ drKqW nwl rgVdI rihMdI hY[ Aijhw krn nwl kI hoxw hY[ Aqy
im`tI dy Kwx nwl imldw hovy qW, im`tI ƒ Kwx vwlI jok ƒ s`d ky pu`C lvo, kI
aus ƒ iml ipAw hY?
If Almighty is attainable by rubbing the head with a tree to stay awake, then a sheep
should have attained Almighty as it always rubs its head against a tree’s bark.
Neither by consuming soil one can attain Almighty if in doubt one can always ask a
leach (as the leach is always in contact with the soil).
kwmnw ADIn , kwm kRoD mY pRbIn ;

eyk Bwvnw ibhIn , kYsy BytY prlok sO ]10]80]
pd ArQ:- kwmnw- desires[ ADIn- under[ Bwvnw- SrDw, faith[ prlok- jo lokW qoN
pry hY, pwrbRhm, one who is beyond the worlds, Almighty[
jo ie`Cw dy v`s vrqI hY, kwm kRoD ivc cqr hY, Aqy iek SrDw qoN KwlI hY, auh
pwrbRhm ƒ iks qrW imlygw?
One who is engrossed in desires and an expert in lust, anger, etc. (greed, attachment
& ego); devoid of faith, how can one meet Almighty (Par+Lok= Beyond + Worlds).

nwicE eI krq mor , dwdr krq sor ;

sdw GnGor , Gn kirEeI krq hY ]
pd ArQ:- dwdr- f`fU, frog[ Gn- b`dl, clouds[ GnGor- gVg`j, thunder[
jy CYxy vjw ky n`cx, t`px qy rOlw pwaux nwl imldw hovy qW, mor nwc krdw hY[
f`fU rOlw pwauNdy hn[ qy b`dl sdw hI gVg`j krdy hn[
If Almighty is attainable by dancing, jumping and making noice, even peacock does
it, frogs croak and the clouds rumble making loud and crashing noise;
eyk pwie TwFy , sdw bn mY rhq ibRC ;

PUk PUk pwv , BUm sRwvg Drq hY ]
pd ArQ:- pwie- feet[ TwFy- standing[ sdw- always[ bn- forest[ rhq- stays[
ibRC- tree[ PUk- blowing[ pwv- feet[ BUm- land[ sRwvg- Jain[ Drq- places[
jy iek pYr dy Bwr Klo ky qp kIiqAW imldw hovy qW, bn ivc ibRC sdw hI iek
pYr dy Bwr KVy rihMdy hn[ Aqy jIvW ƒ du`K nw dyx qoN imldw hovy qW sRyvVy DrqI
ƒ (PUk PUk) hMUJ hMUJ ky pYr r`Kdy hn[ ArQwq pYrW nwl iksy ƒ im`Ddy nhI hn[
If Almighty is attainable by meditating while standing on one foot then trees have
been standing on a single bark. If Almighty is attainable by not inflicting pain on
others (Ahimsa) then a Jain who blows the earth surface before placing his feet
carefully102 should have attain Him.
pwhn Anyk jug , eyk Taur bwsu krY ;

kwg Aaur cIl , dys dys ibcrq hY ]
pd ArQ:- pwhn- stone[ Anyk- many[ jug- ages[ Taur- place[ bwsu- stays[
kwg- crow[ cIl- eagle[
jy iek QW qy v`sx nwl imldw hovy qW, p`Qr AnykW jugW q`k iek QW qy vwsw
r`Kdw hY[ Aqy jy iPrn nwl imldw hovy, qW kW Aqy ie`l hmySW dySW dySW ivc
iPrdy rihMdy hn[
If Almighty is attainable by staying permanently at one place then the mountain
(stone) remains in one place for many ages; also if Almighty is attainable by
roaming around the world then a crow and eagle should have attained Him;
102
The Jain monks while walking, will sweep the surface infront of them as to prevent any creature from dying
(e.g. ants, etc.) from their feet.

igAwn ky ibhIn , mhwdwn mY n hUjY lIn ;

Bwvnw XkIn , dIn kYsy kY qrq hY ]11]81]
pd ArQ:- igAwn- knowledge[ ibhIn- devoid[ mhwdwn- great(Maha) +
benevolent (Deen) meaning Almighty[ Bwvnw- Srdw, faith[ XkIn- credence,
confidence[ qrq- swim[
jd ik igAwn qoN hIxy purS (mhwdwn) vwihgurU ivc AByd nhI ho skdy, qW
SrDw qy isdk qoN kMgly, iks qrW qrngy[
Without divine knowledge, one cannot merge with Almighty (Maha+Dan=
Great+Benevolent); How can one swim across the worldly ocean with poverty in
faith and credence?
Note: Sri Guru Gobind Singh Ji now emphasises on being truthful to one’s self
rather than pretending by embracing constumes of faith without practicing the
virtues.
jYsy eyku sÍWgI , khUM jogI bYrwgI bnY ;

kbhUM sMinAws Bys , bn kY idKwveI ]
pd ArQ:- sÍWgI- smwn AMg bxwaux vwlw, nklIAw, imposter[ jogI- Yogi[ bYrwgI-
103
recluse [
ijs qrW iek bhurUpIAw kdy jogI qy kdy bYrwgI bxdw hY, Aqy kdy sMinAwsI rUp
Dwr ky ivKwauNdw hY[
Just like an imposter (hypocrite), who sometimes wears a robe of a Yogi, recluse
and sometimes of a ascetic;
103
Bairagi (Vairag) refers to the person who has renunciate all worldly matters and attachments. Bairag on the
other hand mean an emotional state that is achieved by the lovelorn yearning of beloved Almighty.

khUM paunAhwrI , khUM bYTy lwie qwrI ;

khUM loB kI KumwrI sO , Anyk gun gwveI ]
pd ArQ:- paunAhwrI- air (Paon) + consumer (Ahari), one who lives without food
and water[ qwrI-smwDI, meditation[ KumwrI-msqI, intoxication, ecstatic,
carefreeness [
kdy pOxwhwrI huMdw hY Aqy smwDI lw bYTdw hY, Aqy kdy loB dI msqI nwl AnykW
qrW dy gux gwauNdw hY[
Sometimes he consumes only air and sits in meditation and sometimes he sings
various praises of Almighty in the intoxication of greed (for the sake of worldly
materials);
khUM bRhmcwrI , khUM hwQ pY lgwvY bwrI ;

khUM fMfDwrI huiekY , logn BRmwveI ]
pd ArQ:- hwQ- hands[ bwrI- KyqI, vwVI, vwitkw, cultivation, garden [ fMfDwrI-
staff (Dand) + bearer (Dhari)[
kdy bRhcwrI huMdw hY, qy kdy h`Q au~qy KyqI augw ky ivKwauNdw hY, Aqy kdy dMfDwrI
bx ky lokW ƒ BulyKy ivc pWdw hY[
Sometimes he pretends to be a celebate, sometimes cultivates farms/garden with his
hand and sometimes he misguides the masses by holding a staff104 in his hands;
kwmnw ADIn , pirE nwcq hY nwcn so ;

igAwn ky ibhIn , kYsy bRhm lok pwveI ]12]82]
pd ArQ:- kwmnw- desire[ bwrI- KyqI, vwVI, vwitkw, cultivation, garden [
kwmnw dy v`s ho ky nwc ipAw n`cdw hY, igAwn qoN hIxw hox krky bRhm lok ƒ
ikvyN pwvygw[
Overcomed by desires, the dancer dances; devoid of divine knowledge how can one
attain the abode of Almighty?
104
A staff is usually held by the recluse (Sanyas) and celebates (Brahmchari).

pMc bwr gIdr , pukwry pry sIq kwl ;

kuMcr AO gdhw , Anyk dw pukwr hI ]
pd ArQ:- pMc- pMj, five (5)[ bwr- times [ gIdr- jackal[ pukwry- calls, howl[
sIq- srdI, winter[ kuMcr- hwQI, elephant[ gdhw- donkey[
ijvyN idn ivc pMj vwr ig`dV boly qW srdI, qy kwl pYNdw hY[ pr hwQI qy gDw
AnykW vwr boldw hY, kuJ vI nhI huMdw[ ievyN hI igAwn dy krm sPly hn,
AigAwnI dy EhI krm APl hn[ (not:- ieh B`flI dw m`q hY)
When a jackal howls for five times it is understood as the end of winter. Although
an elephant’s trumpet and donkey’s neigh for many times it is has no significance105.
Meaning that the deeds of a knowledgeable person are fruitful whereas an ignorant
person’s deeds are useless.
khw BXo , jo pY klvqR lIE kWsI ;

bIc cIr cIr cortw , kuTwrn sO mwrhI ]
pd ArQ:- klvqR- Awrw, saw[ cortw- cor, thief[ kuTwrn- kuhwvy, axe[
jykr kWSI ivc jw ky klv`qR lY ilAw qW kI hoxw hY ? ikauNik keI vwr cor ƒ vI
kuhwiVAW nwl cIr cIr ky mwr id`qw jWdw hY[
So what if one submits to be sawn to death at Varanasi (as an act of sacrifice)? Even
a thief is punished by dismemberment of his limbs with an axe.
khw BXo PwsI fwr , bUifE jV gMgDwr ;

fwr fwr Pws , Tg mwr mwr fwrhI ]
pd ArQ:- jV- mUrK, ignorant[ fwir fwir- pw pw ky, while placing[ Pws- noose[
mwir mwir106- Jt pt, instant[
jy koeI mUrK Apxy gl ivc PwhI pw ky gMgw dI Dwr ivc fu`b igAw qW kI hoxw
hY? ikauNik keI vwr rwh mwr ‘T`g lok’ rwhIAW dy gl ivc r`sI pw pw ky Jt
pt mwr sutdy hn[
Some foolish people hang themselves down into the Gangga River to get drowned
therein as an act of sacrifice. But there are also many thieves who kill their victims
by hanging them and throw their bodies in the Gangga.
105
This is in accordance with Bhadli, a savant from the 10th or 11th century. Bhadli is known for his many
songs about the weather. His couplets are still known by the farmers of North and North-west India especially
Gujrat.
106
ihMdI, mwrw mwr qoN mwr mwr =Jt pt, bhuq CyqI (vyKo, ihMd: S: sw: sPw 2730) A Hindi word originated from
Mara Mar into Mar Mar meaning chop-chop (quickly).

fUby nrk Dwr , mUV igAwn ky ibnw ibcwr ;

Bwvnw ibhIn , kYsy igAwn ko ibcwrhI ]13]83]
pd ArQ:- fUby- drown[ nrk- hell[ mUV- fool[ ibcwr- contemplation[ Bwvnw-
faith[
igAwn dI ivcwr qoN hIxy mUrK nrk dI Dwr ivc fu`b gey hn, ikauNik SrDw qoN
hIxy ƒ igAwn dI ivcwr iks qrW ho skdI hY[
Without the contemplation of knowledge, the foolish has drowned in waves of hell,
and without faith how can one contemplate knowledge?
qwp ky shy qy , jo pY pweIAY Aqwp nwQ ;

qwpnw Anyk qn , Gwiel shq hY ]
pd ArQ:- Aqwp- du`KW qoN rihq, without any pains (Almighty)[ Gwiel- jKmI,
injured[
jykr dùK dy shwrn nwl du`KW qoN rihq suAwmI (vwihgurU) pweIdw hovy, qW zKmI
purS Anyk qrW dw du`K srIr au~qy shwrdw hY[
If it had been possible to realize the Almighty who is beyond the pains, by merely
bearing pain (while performing penance), then a wounded person also bears various
pains in his/her body.
jwp ky kIey qy , jo pY pwXq Ajwp dyv ;

pUdnw sdIv , quhI quhI aucrq hY ]
pd ArQ:- jwp- chanting[ pwXq- attain[ Ajwp- beyond chanting[ dyv- master[
pUdnw- a species of bird[ sdIv- always[ aucrq- chirp[
jykr jwp dy krn nwl, nw jpy jwx vwlw suAwmI pweIdw hovy, qW pUdnw107 sdw
hI qUhI qUhI aucrdw hY[
If it had been possible to realize the Almighty who is beyond all chants by mere
chanting, the bird called Pudana108 is always chirping ‘tuhi tuhi’ (Only You, Only
You).
107
iek qrW dw pMCI , jo auqrI Bwrq ivc vyiKAw jWdw hY[ ies dw rMg Aksr BUrw huMdw hY[pr mOsm dy pRBWv krky kuJ
bdldw rihMdw hY[ ies dw k`d s`q ieMc huMdw hY[ ieh zmIn qy qurdw hY[ Aqy Gwh dw AwlHxw bxw ky rihMdw hY[ ies dI bolI
qUhI qUhI smJ pYNdI hY[
108
A bird seen in northern India. Its colour is brown and it changes in according to the change in season. The
height is 7” and is always seen on ground. It consumes grass and its speech is alike saying ‘Tuhi’ ‘Tuhi’.

nB ky aufy qy , jo pY nwrwiex pwXq ;

Anl Akws pMCI , folbo krq hY ]
pd ArQ:- nB- sky[ nwrwiex- mortal (Nar) + house (Aayan)= Almighty[ Ajwp-
beyond chanting[
AkwS ivc au~fx nwl jykr nrwiex pweIdw hY, qW Anl pMCI109 sdw hI AkwS
ivc iPrnw krdw hY[
If the realization of Almighty (Nar [Beings] + Ayan [House]) were possible only by
flying in the sky, the bird called ‘Anel’110 is ever flying and roaming in the skies.
Awg mY jry qy , gq rWf kI prq kr ;

pqwl ky bwsI , ikau BujMg n qrq hY ]14]84]
pd ArQ:- kr- h`Q, hands[ gq- mukqI, salvation[ rWf- widow[ BujMg- s`p,
snake[ qrq-mukq huMdy, liberation[
A`g ivc sVn nwl mukqI imldI hY, qW pqI nwl sVn vwlI rMfI dy h`Q mukqI
imlxI cwhIdI hY, Aqy guPw ivc v`sx nwl mukq imldI hY, qW pqwl ivc v`sx
vwly s`p ikauN nhI mukq huMdy[
If by burning, one achieves liberation then the widow who jumps into her husband’s
pyre (sati) should have achieved it. If one can attain liberation by residing in
underground chambers (caves) then why the snake who reside there never gets
liberated?
Once Sri Guru Arjan Dev Ji was sitting on His throne in His court (Darbar), one
Sikh came to Guru Ji and said that today a lady sacrificed herself on the burning
pyre of her dead husband during cremation ceremony. Guru Ji categorised this ritual
as equivalent to committing suicide. Guru Ji opposed strongly to such rites called
‘Sati’ and uttered the following Shabad to signify the real qualities of a Sati;
109
sMsikRq= Aillp`K[ ArbI= aUnk[ ieh iek qrW dw pMCI hY, kihMdy hn, ieh sdw aufdw rihMdw hY[ Aqy aufdw jWdw hI
AMfw sut jWdw hY[ jo jmIn qy Aaux qoN pihlW hI p`k ky tut jWdw hY, Aqy aus ivcoN b`cw inkl ky aufx l`g pYNdw hY, ies dI
mdIn dw nwm mnl hY, XQw- Anl mnl duie pMKxU lYx aufwrI AMq nw jwxY, (BweI gurdws jI) jnm swKI ivc ies dw nwm
AllwcIn pMCI iliKAw hY[ vyKo pRhlwd Bgq dI swKI[
110
Anel is a type of bird believed to be ever flying high and its eggs hatch before reaching ground and the young
(Menl) starts flying immediately. Bhai Gurdas Ji Varran ‘Anl mnl duie pMKxU lYx aufwrI AMq n jwxY’ means
‘The Anel and Menl flies high but are yet to explore the end of sky’. The closest resemblance to this bird is the
Apus Apus (Common Swift) as they spend their entire lives in the air, living on insects caught in flight, drink,
feed, sleep and mate while flying except when nesting. Apus Apus can go up 10 months without landing and
their maximum horizontal speed is 111.6km/h. However, the Anel bird even nests in the air making it a different
species yet to be discovered by science.

kiljug mih ; imil Awey sMjog ] ijcru AwigAw ; iqcru Bogih Bog ]1]
In the Dark Age of Kali Yuga, they (husband & wife) come together through pre-determined (fated)
destiny. As long as the Almighty commands who is the giver of the deeds (karma) returns, they enjoy
their pleasures. ||1||
jlY n pweIAY ; rwm snyhI ] ikriq sMjoig ; sqI auiT hoeI ]1] rhwau ]
(185-16, gauVI guAwryrI, mÚ 5)
By burning oneself, the Beloved Almighty is not obtained. Only by the actions of destiny does
influence her to rise up and burn herself, as a 'sati'. ||1||Pause||
koaU BieE muMfIAw , sMinAwsI koaU jogI BieE ;

bRhmcwrI , koaU jqIAn mwnbo ]
pd ArQ:- muMfIAw- rwmwnMd, swdU, bYrwgI, Ramanand, recluse[ Anumwnbo- Anumwn kIqw
jWdw, can be understood as[
koeI bYrwgI hoieAw hY, koeI sMinAwsI qy koeI jogI hoieAw hY, Aqy koeI bRhmcwrI
qy koeI jqI vyiKAw jWdw hY[
Some people (in the world) call themselves Mundia (a follower of Bhagat
Ramanand), some Sannyasi (Ascetics), some Yogi (Yog means union with
Almighty) and some Bhramchari and Jati111 (Celebates).
ihMdU qurk koaU , rwPjI iemwmswPI ;

mwns kI jwq , sbY eykY phcwnbo ]
pd ArQ:- rwPjI- SIAw, Shia Muslim[ iemwm swPI- SwPdI iemwm dw cylw, Bwv suMnI,
Sunni[ jwq- pYdwieS, race[
koeI ihMdU hY, koeI muslmwn, iPr koeI SIAw hY, koeI suMnI, pr swry mnu`KW dI
pYdwieS qW ieko ijhI pCwxI jWdI hY[
Some call themselves Hindu, some Turk (Muslim), some Rafzi (Shia) and others
Imam Safie (Sunni). In reality, the entire human race should be recognized as one.
Bhai Nand Lal Ji says;
gwih sU&I , gwih zwhd ; gh klMdr my Svd ]

rMghwie mu^qil& ; dwrd buiq A`Xwir mw ]3]
The Master is sometimes seen as a Sufi, sometimes a Sunni and sometimes a
carefree. My master is seen in different colours with different and distinct garbs.
(Kalam-e-Goya Ghazal 2, Bhai Nand Lal Ji)
111

krqw krIm soeI , rwjk rhIm EeI ;

dUsro n Byd koeI , BUl BRm mwnbo ]
pd ArQ:- krqw- creator[ krIm- benevolent[ rwjk- the one who feeds[ rhIm-
rhm krn vwlw, merciful[
sB dy krn vwlw ikRpwlU EhI hY, sB ƒ irzk dyx vwlw idAwlU EhI hY, hor koeI
dUjw nhI hY, qW ies ihMdU qurk rUp Byd ƒ Brm dI Bu`l mMno[ Bwv Brm dy Bulwvy
ivc pY ky v`Ko v`Kry iPrky kwiem kr ley hn[
The Creator (Karta), Almighty is the only One who blesses His blessing (Karim)
upon all, feeds all of His creation-sustains (Rajak) and the benevolent (Rahim).
There is no other than Him therefore the differences in the external appearances and
believes of sects and religions is merely an illusionary doubt.
eyk hI kI syv , sb hI ko gurdyv eyk ;

eyk hI srUp sbY , eykY joq jwnbo ]15]85]
pd ArQ:- gurdyv-v`fw pRkwSk, great illuminator[ srUp- form[ joq-pRkwS skqI jW
cyqMn SkqI, the rays of light, animated power, Atma[
ieko dI hI syvw kro, ikauNik sBnw dw v`fw qy pRkwSk ieko hY[ swry aus ieko dw
hI srUp hn[ ikauNik sBnw ivc ieko dI joq cyqn SkqI jwxIdI hY[
Serve the only One (Almighty) as He is the sole Creator of all and the energy
(Atma). The entire creation is His very own form as all the living beings are infused
with the same animated power (Atma).
dyhrw msIq soeI , pUjw AO invwj EeI ;

mwns sbY eyk , pY Anyk ko BRmwv hY ]
pd ArQ:- dyhrw- Hindu mandir[ msIq- mosque[ mwns- human[
mMdr qy msIq EhI hY, pUjw qy nmwz EhI hY, swry mnu`K ieko hn, pr BRmwau
(BulyKw) Anyk qrW dw hY[
The temple and the mosque are the same. Worship (in the temple) and namaz (in the
mosque) are also the same. All human beings are the same and due to illusionary
doubt they seem to be different.

dyvqw Adyv , j`C gMDRb qurk ihMdU ;

inAwry inAwry dysn ky , Bys ko pRBwau hY ]
pd ArQ:- inAwry- divergent, disparate[ Bys- outfit[
dyvqy, dYNq, j`C, gMDRb, muslmwn, qy ihMdU ieh jo kuJ idsdw hY, ieh sB vKo
v`Kry dysW dy (Bys) ilbws dw pRqwp hY[ Bwv ijvyN sUrj dw pRkwS iek hY, pr
SISy v`Ko v`Kry hox krky auh pRkwS Anyk qrW dw pRqIq huMdw hY[ iesy qrW Awqmw
qW iek hY, pr v`Ko v`Kry dysW dy Bys krky ihMdU muslmwn, dyvqy, dYNq Awidk
pRqIq ho irhw hY[
Addressing humans differently with nomenclatures such as Deity, Demon, Yaksha,
Gandharva, Muslim, Hindu, etc. is the result of influence of different places and
vestures. Just like the illuminance of Sun is One with numerous identical rays
shinning on various mirrors creates different reflection, similarly Almighty (alike
Sun) is One and the identical rays (Atma) is within his entire creation but due to
different places and vestures they are preceived differently.
eykY nYn eykY kwn , eykY dyh eykY bwn ;

Kwk bwd Awqs , AO Awb ko rlwau hY ]
pd ArQ:- bwn- bnwvt, form[ Kwk- im`tI, sand[ bwd-hvw, air[ Awqs- A`g, fire[
Awb- pwxI, water[
sB dIAW A`KW ieko ijhIAW hn, kMn ieko ijhy hn, dyh ieko ijhI hY, bnwvt
ieko ijhI hY, ikauNik swrI rcnw pMjW112 q`qW dy iek`T qoN hoeI hY[
Everyone has the same eyes, the same ears, the same body and the same form
because all of them are made of the earth, air, fire and water. (Note: The space
elementary is not included in the principles of faiths originating from the Middle
East)
112
ihMdU gRMQW ivc rcnw pMjW q`qW Aqy ieslwmI ikqwbW ivc cONh q`qW dw iek`T mMnI hY[

Alh AByK soeI , purwn AO kurwn EeI ;

eyk hI srUp sbY , eyk hI bnwau hY ]16]86]
pd ArQ:- Alh- one who is beyond comprehension[ AByK- not belonging to a
particular sect or order [
jo (A`lwh) jwixAw nhI jWdw ausy dw nwm AByK hY, ijs dw purwx ivc kQn hY,
ausy dw ijkr kurwx ivc hY, ikauNik swry ieko dw srUp hn[ Aqy ieko dI hI
bnwvt hn[
Almighty who is beyond comprehension (Allah) is the same as the One who does
not subscribe to any particular sect or order (Abhekh), Almighty is described
similarly in the Puranas and Quran. As He is the sole creator of the entire creation
and all the forms are of the One.
jYsy eyk Awg qy , knUkw kot Awg auTy ;

inAwry inAwry huiekY , Pyir Awg mY imlwhgy ]
pd ArQ:- Awg- fire[ knUkw- spark[ kot- kRoVw, tens of million[ inAwry-
distinguished[ imlwhgy- merge[
ijs qrW iek A`g qoN kRoVW (knUkw) icxgw A`g dIAW pYdw ho jWdIAW hn, Aqy
v`Ko v`Kry ho ky vI Pyr A`g ivc hI iml jWdIAW hn[
cwr pRkwr dI AgnI
1. fau AgnI - bn bn`spqI dI AgnI (dr`KqW ivc jo AgnI hY)
2. bVvwnl AgnI - smuMdr dI AgnI
3. jTrw AgnI - mwqw dy grB dI AgnI
4. prq`K AgnI - culHy AwidkW dI AgnI
Just as tens of million sparks rise above from fire (being distinctive), but at the end,
merges back into the same fire.
Four (4) types of fire;

a. Dho Agni - the fire within trees
b. Brvanal Agni - the fire below the sea (upper mantle)
c. Jethera Agni - the fire of mother’s womb
d. Pertakh Agni - the physical fire use for cooking, burning, etc.

jYsy eyk DUr qy , Anyk DUr pUrq hY ;

DUr ky knUkw , Pyr DUr hI smwhgy ]
pd ArQ:- DUr pUrq- Kwk dy puqly, Kwk dy j`rry, jo pYrW nwl au~fI im`tI qoN bwhr ifgdy
pRqIq huMdy hn, the figurine of dust, particles of a smog[ knUkw- particle[
ijs qrW iek Kwk qoN AnykW Kwk-j`rry pYdw huMdy hn, aqy Kwk dy iknky (ryzy)
iPr Kwk dy ivc hI smw jWdy hn[
Just like in smog, numerous particles are seen but with time the particles sets down
and forms the intial smog;
jYsy eyk nd qy , qrMg kot aupjq hY ;

pWn ky qrMg sbY , pwn hI khwhgy ]
pd ArQ:- nd- smuMdr, ocean[ qrMg- lihrW, waves[ aupjq- forms[ pwn- pwxI,
water[
ijs qrW iek smuMdr qoN kRoVW lihrW pYdw ho jWdIAW hn, pr pwxI dIAW lihrW
sB pwxI hI khwauNdIAW hn[
Just as millions of waves arise from an ocean, waves are the form of water and an
ocean is also filled with water therefore ultimately the water in form of waves
merges into the water;
Sri Guru Tegh Bahadur Sahib Ji mentions the same scenario in Salok Mahala 9
about the reality of this entire creation;
jYsy jl qy budbudw ; aupjY ibnsY nIq ]

jg rcnw qYsy rcI ; khu nwnk , suin mIq ]25]
(1427-16, slok, mÚ 9)
As the bubbles in the water well up and disappear again, The creation of this entire universe is
similarly the same, says Guru Nanak, listen, O my friend! ||25||

qYsy ibsÍ rUp qy , ABUq BUq pRgt huie ;

qwhI qy aupj sbY , qwhI mY smwhgy ]17]87]
113
pd ArQ:- ibsv rUp- ivrwt rUp, majestic form [ ABUq- jV, unanimated creation
(e.g. vegetations, rocks, etc.)[ BUq- cyqn, animated creation (e.g. humans, animals,
etc.)[
ausy qrW ivrwt rUp qoN jVH cyqn pRgt hoey hn[ ausy qoN pYdw hoey hn qy ausy dy
ivc hI lIn ho jwxgy[
Similarly (using the examples above), from the majestic form (Virat) of Almighty,
the creation of animated (Chetan) and unanimated (Jard) came to existence and
ultimately the entire creation will dissolves (merge) into Him.
Just as the above, Sri Guru Amar Das Ji says;
jh dyKw qh scu psirAw ; Avru n dUjw koeI ]

Wherever I look, there I see Almighty pervading; there is no other at all.
scy aupjY , sic smwvY ; mir jnmY dUjw hoeI ]

From Almighty, we emanate, and into Almighty, we shall merge; death and birth come from duality.
nwnk , sBu ikCu Awpy krqw ; Awip krwvY soeI ]3]

(769-15, sUhI, mÚ 3)
Guru Nanak says, He Himself does everything; He Himself is the Cause. ||3||
113
Virat (ivrwt, ibsÍ) form is a magnificent and awe-inspiring manifestation of Almighty, containing everything
in the universe; a description of this is known as theophany. On another note, it is the physical representation of
omnipresent Almighty.

kyqy k`C m`C , kyqy aun kau krq B`C ;

kyqy A`C v`C huie , s`pC auf jwhgy ]
114 115
pd ArQ:- kyqy- many[ k`C- turtle (incarnation of Lord Vishnu)[ m`C- fish
(incarnation of Lord Vishnu)[ ibsv rUp-ivrwt rUp, majestic form [ ABUq-jV,
unanimated [ A`C- AMfw, egg (reptilias)[ v`C- b`cw, Anl, offspring (mammal),
Anel bird[
ikMny hI k`CU qy m`C hn, ikMny hI aunHW ƒ B`Cn krdy hn, ikMny hI Anl (A`C
v`C)pMCI hn, jo KMBW vwly ho ky sdw aufdy jWdy hn[
There are innumerable Kachchh (tortoise) and Matsya (fish) born in this world and
equally numerous who annul them. There are many Ashav (Andrej-reptilias) and
Vach (Jeraj –mamalia) and the birds that flies forever.
2nd Meaning: Countless incarnations of Vishnu (turtles and fishes) are there and
equally are the ones who defeat them. There are many eggs (A`C) and its hatchlings
v`C (of Anil birds) who with their wings are always flying.
kyqy nB bIc , A`C p`C kau krYgy B`C ;

kyqk pRqC huie , pcwie Kwie jwihgy ]
pd ArQ:- kyqy- many[ nB- skies[ B`C- devour[ pRqC- manifest, visible[ pcwie-
digest[ Kwie- consume[
ikMny hI (nB) AkwS ivcly Anl pMCIAW ƒ vI B`Cn kr jWdy hn, Aqy ikMny hI
aunHW pRgt hoieAW ƒ Kw ky pc (hzm kr) jwx vwly hn[
There are countless of those who hunt Anil birds in the skies (even by living only in
the sky and are never seen on the ground, they are killed) and many are those who
consume and digest manifested forms. Meaning, many are capable of turning a
visible form to an unseeable one (by the mode of digestion).
114
Kacch Avtar or the turtle incarnation of Vishnu, is said to have taken its manifestation to restore cosmic
equilibrium. Both the demons and dieties decided to churn the cosmic ocean with the help of Seshnag and Mt.
Mandara with the turtle (Kacch) as its base to stabilize. Upon churning, 14 treasures were discovered, 3 goddess
(Lakshmi, divine nymphs & Varuni), 3 supernatural animals (Airavat-elephant, Kaamdhen-cow &
Uchhaishravas-horse), 3 valuable objects (Kaustubh-divine jewel, Paarjaat tree & a bow) and 2 others (moon &
Amrit) with a by-product known as halahal (poison). Many of these treasures have been mentioned multiple
times in Sri Guru Granth Sahib Ji. Kach is known as the 2nd incarnation of Vishnu in Chaubis Avtar.
115
Macch Avtar or the fish incarnation of Vishnu is said to have taken its manifestation to save the first human
(Manu) from the great deluge. It has the form of half fish and half torso of human. It is the 1st incarnation of
Vishnu in Chaubis Avtar. Similar plot is seen with Noah’s ark (Bible), Nuh (Quran), Ziusudra (Sumerian),
Atrahasis (Akkadian), Deucalion (Greek), Coxcox (Aztec), Nuu (Hawaiian) and many others.

auQwnkw:- iekyrW dSmyS suAwmI jI sqluj dy iknwry jw rhy sn iek bwrW isMgw pwxI pIx
AwieAw, Agy dirAw ivc m`CI jwlw Kw rhI sI, jd bwrW isMgy ny pwxI ivc mUMh pwieAw qW
auh m`CI auCl ky aus dy isMgw ivc Ps geI, aupron iel ny vyiKAw ik myrw iSkwr hY, aus ƒ
Jptw mwirAw, qy auh vI isMgw ivc Ps geI ipCoN iSkwrI ny Aw ky bwrW isMgw ƒ qIr mwirAw
auh vI auQy if`gw [ ieh dRiSt ƒ vyK ky gurU swihb PurmoNdy hn:
Prologue: Once Guru Gobind Singh Ji was riding along Satluj River and saw a
Barahsingha (Swamp Deer) approaching the river to drink water and within the river
there was a fish consuming seaweed. When the deer lowered it’s head onto the river
surface the fish in shock jumped and got trapped into the deer’s antler. At the same
time an eagle came from the sky rapidly to snatch its hunt and got trapped in the
antlers as well. At the same time a hunter shot an arrow towards the deer, killing it.
Thus the hunter was able to hunt all the three beings living in different spheres
(Water, Earth & Sky).
Observing this scenario Guru Ji uttered the following composition;
jl khw Ql khw , ggn ky gaun khw ;

kwl ky bnwey , sbY kwl hI cbwhgy ]
pd ArQ:- cbwhgy- devour, consumed[
kI jl vwsI, kI Ql vwsI, kI AkwS cwrI swry kwl dy bxwey hoey hn, Aqy
sBnw ƒ kwl hI Kw jweygw[
Where is the water, where is the earth, where is the sky and all the respective beings
roaming within their sphere. The entire creation is created by time (Kal) and shall be
dissolve into death (Kal).
Meaning 2: All those dwelling in the sky, on the earth and in the water are the
creations made to exist within a time limit and at the end all will be crushed by their
death and will be destroyed by time.
Note: Kal (kwl). The meanings of ‘Kal’ (kwl) are time and death. In actual terms,
both the time and death are synonymous to the sense that in timelessness, there is no
death. Further, when something is immortal (deathless), it is not subjected to time.
One of the most peculiar qualities of time is the fact that it is measured by motion
and it also becomes evident through motion. This motion is along the infinitely
divisible linear continuum, and not quantized (i.e. composed of discrete and
indivisible units) where the future will displace the present, which will itself in turn
be driven to the past. Basically, time is the distance between two changes and when
there is no change, time is not perceived. Change is the experience of sightless eyes

that do not see things in their full perspective. If we could see things from the
furthest vantage point, all change drops away, and then time stops; it ceases to
exist116. So is the stage of a Brahmgiani.
According to modern cosmology which is largely based on the Big Bang theory, the
time had a beginning, which it is measured from, and indeed came into being some
13.8 billion years ago with the origin of universe. We do know that, whatever came
into being, has to expire one day117. So it is evident that even time has an expiry and
the death, which is dependent on time, will obviously suffer similar fate. Guru
Nanak Dev Ji utters;
jo AwieAw so clsI ; Amru su guru krqwru ]

Whoever comes must also go. Only the Creator Guru is Eternal118.
On the context of Kal’s (time/death) extent, Sri Guru Arjan Dev Ji says in two
different hymns and Raags;
mwn mohu n buJq iqRsnw ; kwl gRs sMswr ]1] rhwau ]

(1229-3, swrMg, mÚ 5)
Pride, attachment and desire are not quenched; the world is in the grip of death. ||1||Pause||
jiq jwq , jwq jwq , sdw sdw ; sdw sdw , kwl heI ]1]
(1308-3, kwnVw, mÚ 5)
Wherever they go and wander, death is always with them, forever and ever and ever and ever. ||1||
qyj ijau Aqyj mY , Aqyj jYsy qyj lIn ;

qwhI qy aupj , sbY qw hI mY smwhgy ]18]88]
pd ArQ:- cbwhgy- devour, consumed[
ijvyN (qyj) cwnx (Aqyj) hnyry ivc Aqy ijvyN hnyrw cwnxy ivc lIn hY, iqvyN hI
swry aus qoN pYdw hoey hn[ aqy aus ivc hI smw jwxgy[
Just as light exist in darkness (which makes darkness visible) and darkness is fused
in light. Similarly, all are sourced from Him and will ultimately merge into Him.
116
The True Name Volume 1 by Osho
117
Sri Guru Granth Sahib Ji Ang 474 Line 2
118
Almighty, which is above the bondages of time and death, is known for this quality as Mahakal (mhwkwl), the
one above time and death. He is such because He does not perceive changes. For Him nothing changes and
everything is static as He is eternal, perpetual and timeless.

Meaning, the absence of the light (Almighty) is darkness (worldly creation) but
within the darkness there is light (Atma) which powers the creation into play and
within the light (Creator Almighty/Sargun) there is darkness (Maya).
Bwv:- nXwb dw isDWq hY ik ‘qyjwBwvwqm’ pRkwS dI AnhoNd hI hnyrw hY,

AMDkwr v`KrI hsqI nhI hY[pRkwS dw AwBwv hovy qW AMDkwr, pRkwS dI hoNd
AMDkwr dw ABwv hY[ ievyN igAwn dw ABwv AgXwn hY, igAwn dI hoNd AgXwn
dw ABwv hY, ieho jugqI sMswr rcnw dI hY, iek dI iekqv dI AnhoNd Anykqv
hY, iek Ankyqv huMdI hoeI BI eykqv dy AMqrBUq hY, aus qoN iBMn nhI hY[
Note: Darkness is the absence of brightness, as darkness has no separate entity119
therefore if brightness does not exist, it is known as darkness. The word ‘brightness’
is used instead of ‘light’ as ‘brightness’ is a subjective attribute of ‘light’ meaning
‘brightness’ can only be perceived and not measured. So the notion of darkness is
because there is very dim light. If there is absence of light, no separate entity would
exist as we would not be able to differentiate. This differentiation gives rises to
separate entities. Similarly, ignorance is the absence of knowledge but how do we
know this? This is because we have experienced the knowledge in the mother’s
womb (whilst meditating) to understand the difference between ignorance and
knowledge. This is the principal of the world’s existence, the non-existence of One
(Almighty) everywhere, is the existence of Many (worldly creation), although the
creation appears to be in various forms but ultimately it is the inner-existence of the
One. Therefore, the One (Almighty) is no different than its creation.
kUkq iPrq kyqy , rovq mrq kyqy ;

jl mY fubq kyqy , Awg mY jrq hY ]
pd ArQ:- kUkq- vociferating, shouting, wailing[ rovq- crying[ jrq- burn[
ikMny kUkdy iPrdy hn, ikMny hI roNdy mr jWdy hn, ikMny hI pwxI ivc fubdy hn,
Aqy ikMny hI A`g ivc sVdy hn[
Innumerable beings are wandering around vociferating, many die crying; many
drown in the water and many burn in the fire.
119
Newton’s prism can be used to break white light into many colours and study the various wavelengths of
each colour. One cannot measure darkness.

kyqy gMgbwsI , kyqy mdInw mkw invwsI ;

kyqk audwsI ky , BRmwey eI iPrq hY ]
pd ArQ:- gMgbwsI- Gang= Ganges, Basi= resident; meaning residents of towns like
Hardwar, Varanasi, Prayaag (Allahabad), Rishikesh, Patna, etc.[
ikMny hI gMgw vwsI hn, ikMny hI m`kw qy mdIny dy rihx vwly hn, ikMny hI audwsI
ƒ Dwr ky BONdy hI iPrdy hn[
Innumerable live by the River Gangga; innumerable reside in Mecca and Madina.
Many adopt the ascetic form and roams in misguidance.
krvq shq kyqy , BUm mY gfq kyqy ;

sUAw pY cVq kyqy , dUK kau Brq hY ]
pd ArQ:- krvq- saw, (In ancient times, there used to a saw in Varanasi and
Allahabad where people used to submit themselves for self-sacrifice by being sawn
to attain salvation)[ BUm- land[ gfq- bury[ sUAw- noose, cross, impalement,
thorns[
keI klv`qR shwrdy hn, keI DrqI ivc d`by jWdy hn, keI (sUAw) sUlI auqy
cVdy hn, keI hor Anyk qrW dy du`KW ƒ brdwSq krdy hn[
Many submit to the saw (karvat), many get burried in earth, many climb up to the
noose/cross/pole or lie down on the cot of thorns and many other painful tortures are
sustained.
Note: the word, sUAw can refer to many times of punishment. It has been referred to
as a capital punishment like death by hanging, impalement (usually vertical) with a
stake or a pole, tying to the cross (i.e. Jesus) or thorns (like mentioned in Khayal
Patsahi 10). Submission to the saw (krvq) as a method of self sacrifice has also
been recorded by Sri Guru Nanak Dev Ji in his following hymn;
ArD srIru ktweIAY ; isir krvqu Drwie ]

Half of the body is sawn, by placing the saw on the head.

gYn mY aufq kyqy , jl mY rhq kyqy ;

igAwn ky ibhIn , jk jwryeI mrq hY ]19]89]
pd ArQ:- gYn- AkwS, skies[ jk- hTIey, tenacious & stubborn (meanings
according to Sampardayas), flame (in Arabic), ignorant[ jwryeI- sV, burn[
ikMny hI (gYn) AkwS ivc aufdy hn, ikMny hI jl ivc rihMdy hn, keI igAwn qoN
hIn (j`k)120 m`cdI A`g ivc jw (jwry eI) sV ky hI mr jWdy hn[
Many fly in the sky, many reside in waters. Some ignorants due to their foolishness
die by burning themselves in fire.
soDhwry dyvqw , ibroDhwry dwno bfy ;

boDhwry boDk , pRboDhwry jwpsI ]
pd ArQ:- soD- soND, sugMDI, fragrance, endeavour[ ibroD- duSmnI, enimity[ hwry-
vwly[ hwr gey, ies hwr ivc slyK hY[ boD- igAwn, knowledge[ boDk- igAwn krqw,
scholars[ pRboD- cMgI smJ, good intellect[
sugMDI cVWn vwly dyvqy hwr gey hn, duSmxI krn vwly dYNq hwr gey hn,
igAwn vwly igAwn krqw hwr gey hn, Aqy cMgI smJ vwly (jwpsI) jp krqw
vI hwr gey hn[
The deities who endeavour to realize the Almighty failed, the great demons who
opposed to acknowledge the existence of Almighty also failed; the intellectuals also
failed to realise the initiator of intelligence (Almighty) and the wise scholar also
failed to realise Him through their good character.
120
ArbI zkw= lt lt krdI hoeI A`g[ pr sMpRdweI ArQ krdy hn, jk=hTIey[ zwryeI=jVHqweI, hTIey mUrKqw krdy
hn[

Gshwry cMdn , lgwiehwry coAw cwr ;

pUjhwry pwhn , cFwie hwry lwpsI ]
pd ArQ:- Gshwry- the ones who grind[ cMdn- sandalwood[ coAw- Agar oil, Oud
Oil[ pwhn- stone, idol[ lwpsI- Lapsi (a sweet Indian especially Gujrati
121
cuisine )[
cMdn Gswn vwly hwr gey hn, (coAw cwrU) suMdr Aqr lgwaux vwly hwr gey
hn, TwkrW ƒ pUjwx vwly hwr gey hn, Aqy (lwpsI) im`TI kVHI cVwaux vwly
hwr gey hn[
The ones who grinded sandalwood into paste (for their religious mark) has failed,
the ones who applied agarwood oil fragrance has also failed, the stone-idol
worshippers failed and also the ones who offered Lapsi (sweet Indian dessert) to
their deities has failed too.
gwhhwry gOrn , mnwiehwry mVI mt ;

lIphwry BIqn , lgwiehwry CwpsI ]
pd ArQ:- gwh- wanderers[ gorn- cemetery[ mVI- grave[ m`t- monastery[
BIqn- walls[
(gorn) kbrW qoN (gwh) iPrn vwly hwr gey hn, mVHIAW m`TW ƒ mnwx vwly hwr
gey hn, (BIqn) kMDW ƒ ilMbx122 vwly hwr gey hn, Aqy (CwpsI) Cwpy luAwaux
vwly vI hwr gey hn[
The ones who roam in cemeteries123 failed, the ones who persuade the graves124 and
monasteries125 has failed; the one who plaster walls126 has also failed and similarly,
the ascetics wandering with besmeared bodies failed as well.
121
It is made by roasting wheat in ghee and sweetened with sugar. Cardamom is also added for additional taste.
122
kMDW ilMbx qoN Bwv hnMUmwn dI mUrqI ƒ sMDUr qy iGau nwm ieSnwn krvwaux v`l ieSwrw hY[
123
This is being directed to the Christians, Muslims, Chinese traditions (E.g. Qingming festival), etc.
124
This is being directed to the ones who worship the dead and those who practice black magic.
125
This is to the Buddhist who spend their lives in monasteries. Most of which are seen in the Himalayas.
126
This is directed towards the worshippers of Hanuman whose idol is usually carved in a wall, is washed with
vermilion red powder-sindoor and ghee

gwiehwry gMDRb , bjwiehwry ikMnr sb ;

pchwry pMfq , qpMqhwry qwpsI ]20]90]
pd ArQ:- gwiehwry gMDRb- the singers in heaven[ bjwiehwry ikMnr- instrument
players of heaven[ pchwry- pc+hwry= pcOndy hwr gey, digest+fail= failed to
understand[ qpMqhwry- qpMq+hwry= qpsXw krdy hwr gey, penance+fail= failed via
penances[
(rwg) gwaux vwly gMdRb hwr gey hn, (swj) vjwaux vwly ikMnr hwr gey hn,
pMfq pCwnn qoN hwr gey Aqy (qpMq) qp krn vwly qpsI lok hwr gey hn, pr
aus dy Byq ƒ iksy ny vI pwieAw nhI hY[
Gandharva, the singer of heaven has failed and Kinnar, the instrument players have
also failed. The pandits have failed to realise Almighty through their practices and
those who perform penance also failed. They have all failed to realise the real
meaning of life and devotion.
qÍpRswid ] BujMg pRXwq CMd ]

By Your Grace. Bhujang Prayat Chhand.
n rwgM n rMgM ; n rUpM n ryKM ]

pd ArQ:- rwgM- emotional attachment, love[ rMgM- colour[ rUpM- physical form[
ryKM- destiny, creases of palm, feet and forehead[
nw aus dw iksy nwl rwg hY, nw aus dw koeI rMg hY, nw rUp hY, nw ryK hY[
You do not have emotional attachment with anyone, nor have you any designated
colour nor any preferred form nor mark of destiny.
n mohM n koRhM ; n dRohM n dYÍKM ]

pd ArQ:- mohM- attachment[ kRohM- anger[ dRohM- treachery, deceit[ dYÍKM- enmity[
nw aus dw iksy nwl moh hY, nw kRoD hY, nw dRoh hY, nw dvYK hY[
You do not have the feelings of attachment, anger, treachery, and enmity with
anyone.
n krmM n BrmM ; n jnmM n jwqM ]

pd ArQ:- krmM- deeds[ BrmM- delusion[ jnmM- birth[ jwqM- caste, lineage, clan[
nw aus leI koeI krm hY, nw aus ƒ Brm hY, nw aus dw jnm hY nw jwiq hY[
You are free from karma (deeds), delusion, birth and caste.

n imqRM n s`qRM ; n ip`qRM n mwqM ]1]91]

pd ArQ:- imqMR- friend[ s`qRM- enemy[ ip`qRM- father[ mwqM- mother[
nw aus dw koeI im`qR hY nw vYrI hY, nw ipau hY nw mw hY[
You have neither friend nor foe, nor father nor mother.
n nyhM n gyhM ; n kwmM n DwmM ]

pd ArQ:- nyhM- love, attachment[ gyhM- abode[ kwmM- duty, work[ DwmM- mother[
nw aus dw iksy nwl pRym hY, nw Gr hY, nw kMm hY, nw idh hY[
You have no special love for anyone. You have no particular dwelling-place; you do
not have any specific task, and no specific form.
n pùqRM n im`qRM ; n s`qRM n BwmM ]

pd ArQ:- puqRM- son[ im`qMR- friend[ s`qRM- enemy[ BwmM- female[
nw pu`qr hY, nw im`qR hY, nw vYrI hY, nw (BwmM) iesqrI hY[
You are not a son, a friend, a foe or a female.
AlyKM AByKM ; AjUnI srUpM ]

pd ArQ:- AlyKM- beyond fate/description[ AByKM- beyond the worldly segregations
(e.g. caste, colour, clan, lineage, social status)[ AjUnI- beyond reincarnation,
unborn [ srUpM- form[
aus dw lyKy qoN ibnW, ByK qoN ibnw qy jUnW qoN rihq srUp hY[
You are beyond description, not in any particular garb and Your form is beyond the
cycle of reincarnation.
sdw is`D dw ; bu`D dw ibrD rUpM ]2]92]

pd ArQ:- sdw- always[ is`D- Sidhis (miraculous powers)[ bud- intellect,
knowledge[ ibrD- primal, greatest[
sdw is`DI idMdw hY, (buiD) igAwn dyNdw hY, Aqy sB qoN mhwn rUp vwlw hY[
You are the giver of all spiritual powers (18 Sidhi), bestower of knowledge
(wisdom) and Your form is the greatest.
nhI jwn jweI ; kCU rUp ryKM ]

pd ArQ:- jwn- fathom[ kCU- iota[ ryKM- mark of destiny (creases of palm, feet &
forehead)[
aus dw kuJ ryK rUp jwixAw nhI jWdw hY[

Not an iota of your form and destiny could be understood.
khw bws qwkoo ; iPrY kaun ByKM ]

pd ArQ:- bws- dwelling[ ByKM- form[
aus dw vwsw ik`Qy hY? Aqy iks ByK ivc iPrdw hY[
Where does He dwell? In what form does it wander?
2nd Meaning: Your dwelling-place and vesture cannot be known.
khw nwm qwkoo ; khw kY khwvY ]

pd ArQ:- khw- what?[
aus dw nwm kI hY? kI kih ky khwauNdw hY[
What is His name? What is He addressed as?
2nd Meaning: One can tell neither your name nor the place you belong to.
khw kY bKwnoo ; khY mY n AwvY ]3]93]

pd ArQ:- bKwno- utter[ mY- me (Sri Guru Gobind Singh Ji)[
kI kih ky suxwvw? ikauN ik khy ivc nhI AwauNdw[
What further should I say about Him? This is because He is beyond the clutches of
speech (& all modes of expression).
2nd Meaning: I fail to make out and express where you come from.
Similar to the stanza above, there are also 3 other places in Sri Dasam Granth Sahib
where almost matching stanza can be seen as follows127;
nhI jwin jweI ; kCU rUp ryKM ] khw bws qw ko ; iPrY kaun ByKM ]
khw nwm qw ko ; khw kY khwvY ] khw mY bKwno ; khy mo n AwvY ]14]
Your form and outline are unknowable. Which is Your residing place. In which guise You move
around what Your name is; and You belong to which place, cannot be described by me because I am
not competent to do it.
(Bachitar Natak)
127
This is one of many examples, where an almost similar stanza is repeated in Sri Dasam Granth Sahib Ji
suggesting a single author (Guru Ji) for the complete Dasam Granth alongside many irrefutable evidences. This
is similar to the Sodar in Sri Guru Granth Sahib Ji.

nhI jwn jweI ; kCU rUp ryKM ] khw bwsu qwko ; iPrY kaun ByKM ]
khw nwm qwko ; khw kY khwvY ] khw mY bKwno ; khY mY n AwvY ]6]
Thy form and figure cannot be known; nor known is Thy dwelling-place and garb; what is Thy name
and how art Thou known is not known; how can I describe Thee−Thou art indescribable
(Gian Perbodh)
nhI jwin jweI kCU rUp ryKw ] khW bws qw ko iPrY kOn ByKw ]
khW nwm qw ko khW kY khwvY ] khw kY bKwno khy mo n AwvY ]87]
Your form and outline are unknowable. Which is Your residing place. In which guise You move
around what Your name is; and You belong to which place, cannot be described by me because I am
not competent to do it.
(Charitropakhyan)
n rogM n sogM ; n mohM n mwqM ]

pd ArQ:- rogM- physical malady (e.g. cancers, genetic diseases, etc.)[ sogM- Mental
illness (e.g. depression, schizophrenia, bipolar, PTSD, etc.[
nw aus ƒ rog hY, nw sog hY, nw moh hY, nw (mwqM) msqI hY[
You are beyond physical illness, mental illness, attachment and birth.
n krmM n BrmM ; n jnmM n jwqM ]

pd ArQ:- bKwno- utter[
nw krm hY, nw Brm hY, nw jnm hY, nw jwqI hY[
pMj pRkwr dy Brm:
1. Byd Brm - mYN hor, Awqmw hor hY, 5 pRkwr dw hY -(1) jIv jIv dw Byd,
- (2) jIv jVH dw Byd,
- (3) jIv eISr dw Byd,
- (4) jIv bRhm dw Byd,
- (5) jVH jIv dw Byd
2. kr`qq Brm – Awpxy Awp ƒ krqw Bugqw jwxnw[
3. sMg Brm - jo Awqmw AsMg hY aus ƒ srIr dw sMg mMn lYxw[
4. vykwr Brm - Awqmw iek rs hY pr A~f A~f bdldIAW AvsQwvW ivc mMnn lYxw[
5. q`qv Brm - bRhm eyqr jgq siq hY jW ijvyN bRhm siq hY ausy qrHW hI sMswr BI siq hY[
jgq ƒ hrI rUp n mMnxw[
You are beyond deeds (Karam), delusion, birth and caste.

Note: Almighty is beyond the law of Karma as there is no ignorance (the

prerequisite for Karam128) in Almighty. Similary, the goal of our lives is to reach
such level and Bhagat Ravidas Ji has mentioned the methodology;
igAwnY kwrn ; krm AiBAwsu ] igAwnu BieAw ; qh krmh nwsu ]3]

(1167-12, BYrau, Bgq rivdws jI)
For the sake of spiritual wisdom, people act and practice rituals. When spiritual wisdom wells up,
then actions are left behind. ||3||
Five (5) types of Delusion:
1. Difference (Bhed) delusion- I am merely the physical body and different from
real-self (Atma), there are further five types of this illusion.
• The difference within the animated creation.

• The difference between animated and immovable creation.
• The difference between being and creator (Ishwar)
• The difference between beings and Almighty.
• The difference between immovable and movable creation.
2. Deeds (Kartat) delusion- To recognise ownself as the creator and the beneficiary.
3. Company (Sang) delusion- To recognise the real-self as in the company of the

physical body whereas the real-self never take birth with the body or neither dies
with the body.
4. Useless (Vekar) delusion - To recognise real-self (Atma) in changing state (e.g.

infant, baby, teenager, youth, old) whereas real-self is always in consistent state.
5. Principal (Tathve) delusion- To recognise the world as the truth instead of

Almighty whereas the world is also the form of Almighty if one realises Almighty
within his creation.
AdYÍKM AByKM ; AjonI srUpy ]

pd ArQ:- AdYÍKM- without any enmity[ AByKM- A=without; ByKM= vesture[
dvYq qoN ibnw hY, ByK qoN ibnw hY, Aqy jUnI qoN ibnw srUp vwlw hY[
You have no feeling of enmity, have no particular vesture, and of a form beyond the
cycle of reincarnation.
128
The prerequisite for Karam is 1. Atma, 2. Antahkaran (containing Mind, Memory, Intellect and Ego) and 3.
Ignorance

nmo eyk rUpy ; nmo eyk rUpy ]4]94]

pd ArQ:- nmo- salutations, to bow to[
iek rUp vwly ƒ nmSkwr hY, iek rUp vwly ƒ nmSkwr hY[
I salute the Absolute One: I salute the Absolute One.
pryAM prw prm ; pRigAw pRkwsI ]

pd ArQ:- pryAM- farther[ prm- supreme, ultimate[ pRigAw- intellect[
qMU pry qoN pry hYN,Aqy (pRigAw) bu`DI ƒ pRkwS krn vwlw hY[
Dear Supreme One, You are farther of the farthest and You are the illuminator of the
intellect.
ACydM ACY ; Awid AdYÍ AibnwsI ]

pd ArQ:- ACydM- impenetrable, unintelligible[ prm- supreme, ultimate[ pRigAw-
intellect[
Cydn qoN ibnw hYN, nwm qoN rihq, mu`F qoN hI dvYq qoN ibnW qy nws qoN rihq hYN[
You are indestructible, non-dual and eternal.
n jwqM n pwqM ; n rUpM n rMgy ]

pd ArQ:- jwqM- caste[ pwqM- social strata[
nw qyrI koeI jwqI hY, nw koeI ibrwdrI hY, nw rUp hY, nw rMg hY[
You have no caste, no varna, no form and no colour.
nmo Awd ABMgy ; nmo Awd ABMgy ]5]95]

pd ArQ:- jwqM- A= cannot; BMgy=destroyed[
swirAW dy mu`F rUp qy nws krn vwly ƒ nmskwr hY, mu`F qoN hI nws nw hox vwly
ƒ nmskwr hY[
Nnot:- ilKq ivc ABMgy dI QW BMgy pwT hY[
I bow to the Primal Imperishable Almighty. I salute the Primal Being, the
Indestructible One from the very beginning.
ikqy ikRsn sy ; kIt kotY aupwey ]

pd ArQ:- kIyt- insect[ kotY- tens of million[ aupwey- created, given birth to[
ikMny hI aus ny ikRsn vrgy kRoVW kIVy pYdw kIqy hn[
You have created millions of insect alike Lord Krishna.

auswry gVy ; Pyir myty bnweyy ]

pd ArQ:- myty- destroyed[ bnwey- made[
jo pihly auswry Pyr Fwhy, Pyr GVy Pyr BMny, Pyr bxwey qy Pyr myt id`qy hn[
You destroyed the established, then remade and annihilated them.
AgwDy ABY ; Awid AdYÍ AibnwsI ]

pd ArQ:- Agwdy- fathomless [ ABY- fearless[ AibnwsI- A= without; ibnwsI=
destruction[
auh bhuq fUMGw hY, fr qoN ibnW hY, sB dw mu`F hY, dvYq qoN ibnw nws qoN rihq
hY[
You are unfathomable, fearless, Primal One, non-dual and eternal.
pryAM prw ; prm pÙrn pRkwsI ]6]96]

pd ArQ:- pryAM- deities[ prm- ultimate[ pUrn- complete[ pRkwsI- illuminator[
jo (pryAM) dyviqAW qoN pry qy v`fw hY, Aqy (pRigAw) Awqm bu`DI dw pRkwSk hY[
You are greater than the dieties and the illuminator of the Ultimate Knowledge
(Brahm Gian)
n AwDM n ibAwDM ; AgwDM srUpy ]

pd ArQ:- AwiD-mn dw du`K, mental illness[ ibAwiD- illness of the body[ AgwDM-
fathomless [
nw aus ƒ AwiD hY, nw ibAwiD hY, mhwn fUMGqw srUp vwlw hY[
You are free from all ailments (mental and body), and are unfathomable.
AKMfq pRqwp ; Awid ACY ibBUqy ]

pd ArQ:- pryAM- deities[ prm- ultimate[ pUrn- complete[
nw KMfq hox vwly pRqwp vwlw hY, mu`F qoN hI nws rihq sMpdw vwlw hY[
Your glory is invincible: it can never get perished.

n jnmM n mrnM ; n brnM n ibAwDy ]

pd ArQ:- ibAwDy- srIr dw du`K, illness of the body[
nw aus dw jnm hY, nw mrn hY, nwhI vrx hY, nw aus ƒ koeI rog hY[
You are beyond birth and death; you belong to no varna129 and no physical pain ever
bothers you.
Sri Guru Arjan Dev Ji also mentions;
nh brn brn ; nh kulh kul ]

(1231-3, swrMg, mÚ 5)
You have no caste or social class, no ancestry or family.
AKMfy pRcMfy ; AdMfy AswDy ]7]97]

pd ArQ:- AKMfy- indivisible[ pRcMfy- resplendent aura, radiant[ AdMfy- beyond any
punishment meaning He is not liable to any judicary or Karmic laws[ AswDy-
invincible, unconquerable, cannot be won[
KMfn nhI huMdw, v`fy qyj vwlw hY, dMf qoN ibnW hY Aqy swiDAw vI nhI jWdw hY[
You are indivisible, radiant, not subject to any punishment and unconquerable.
n nyhM n gyhM ; snyhM snwQy ]

pd ArQ:- nyhM- love [ gyhM- abode[ snwQy- pure[
nyh qoN ibnW hY, Gr qoN ibnW hY, (snwQ) piv`qrqw nwl pRym r`Kdw hY[
You have no special affection for anybody. You have no particular dwelling−place
yet you purely love everyone.
audMfy AmMfy ; pRcMfy pRmwQy ]

pd ArQ:- dMfy- punishment, retaliation [ mMfy- deeds, actions[ pRmwQy- pure[
(audMfy) dMf qoN ibnW hY, (mMfy) krn qoN ibnw hY, v`fy qyj vwlw hY, (pRmwQy) piv`qr
isDWq vwlw hY[
You are beyond punishment, without any action (deed, Karam), is of resplendent
aura and of a pure principles.
129
Varna is a division in labour that was used in the Indian system. Four classes are made in a society, which are
Brahmin, Khatri, Vaish and Shudar.

n jwqy n pwqy ; n s`qRy n imqRy ]

pd ArQ:- jwqy- caste [ pwqy- social strata, brotherhood[ s`qRy- enemy[ im`qRy-
acquaintance[
nw aus dI jwqI hY, nw ibrwdrI hY, nw duSmx hY, nw im`qr hY[
You have no caste or social strata; foe or friend.
su BUqy BivKy ; Bvwny AicqRy ]8]98]

pd ArQ:- BUqy- past [ BivKy- future[ Bvwny- present[ Aic`qRy- idol, image[
EhI (BUqy) ip`Cy sI, (Biv`Ky) A`gy hovygw, hux hY Aqy (Aic`qRy) mUrqI qoN ibnW hY[
You pervade in all the three times, i.e. past, present and future; and does not have an
image (meaning formless).
n rwXM n rMMkM ; n rUpM n ryKM ]

pd ArQ:- rwXM- king, wealthy[ rMkM- citizen, poor[
nw rwjw hY, nw kMglw hY, nw aus dw koeI rUp hY, nw ryK hY[
You are neither king nor a pauper, neither do you have any such form nor any sign
of recognition/destiny.
n loBM n coBM ; ABUqM AByKM ]

pd ArQ:- loBM- greed [ coBM- jealousy[ BUqM- body[ ByKM- form[
nw aus ƒ loB hY, nw (coBM) eIrKw hY, nw (BUqM) dyh hY, nw (ByKM) rUp hY[
You are beyond the desires of greed and jealousy; You do not have a specific body
and is formless.
Note: Formless (AByK). Almighty is formless but at the same time is the form of all.
To understand this complex topic, we first need to understand what is actually
formless. This formless concept of Almighty is spiritual, as we have no experience
of the unlimited form in this material world. As the saying goes, the eyes don't see
what the mind doesn’t know. An example of this is of a house with four walls,
which is the form, and when demolished, the house no longer exists but the bricks
and debris still remains. Meaning, although the form of a house isn’t there but the
form of bricks and the debris still exists. This does not qualify it to be formless. In
order to be formless, it has to be matterless where not even the atom remains. Any
material object with or without form is always limited. Guru Arjan Dev Ji has
described the manner in which Almighty- the formless pervades in forms beautifully
as follows;

EAM ; gurmuiK kIE Akwrw ] eykih sUiq ; provnhwrw ]

Gurmukhs realized that OANG (creator) form of Almighty created the entire creation as He is the
One Universal Creator. (The creator Almighty) Using a string of animated power and adding the
beads of form;
iBMn iBMn ; qRY gux ibsQwrM ] inrgun qy ; srgun idRstwrM ]

(250-13, gauVI, mÚ 5)
Has created the diverse expanse of the three qualities (Tamo – in the underworlds, Rajo – in this
world and Sato – in the heaven). From a formless entity, he is seen in forms. Meaning, from a
Creator Almighty which is formless, He has created a string of animated power (i.e. Atma) and then
placed the beads (i.e. Ignorance). The rosary then resembles the entire creation (i.e. Maya).
In conclusion, Guru Ram Das Ji utters;
Awip inrMkwr , Awkwru hY Awpy ; Awpy krY su QIAw ]7]

(551-9, ibhwgVw, mÚ 4)
He Himself is formless, and He Himself is formed; whatever He Himself does, comes to pass. ||7||
n sqRM n imqRM ; n nyhM n gyhM ]

pd ArQ:- nyhM- adore, love[ gyhM- attachment[
nw S`qRU hY, nw im`qr hY, nw ipAwr hY, nw(gyhM) pkV hY[
You have no enemy or friend, neither do you have adoration (with a particular
person or place) or any attachment.
sdyvM sdw ; srb srbqR snyhM ]9]99]

pd ArQ:- sdyvM- forever[ sdw- always[ srb- all[ srbqR- everyone[ snyhM-
love[
sdw in`q hY, sBnw nwl hr smyN pRym krdw hY[
You ever pervade all the places and love all beings
nw kwmM nw kroDM ; n loBM n mohM ]

pd ArQ:- nw-nhIN, never[ kroDM-kRoD, gu`sw, anger, temper[ mohM-moh, attachment[
nw aus ƒ kwm hY, nw kROD hY, nw loB hY nw moh hY[
You are free from lust, anger, greed and attachment.

AjonI ACY ; Awid AdYÍ AjohM ]

pd ArQ:- AjonI-jUnW qoN rihq, beyond cycle of reincarnation[ ACY-AivnwsI, nwC qoN
rihq, indestructible[ Aid-mu`F, from the beginning, primal[ AdÍY-dvYq qoN rihq,
without duality[ AjohM-idsx qoN ibnW, unseen, invisible[
jUn qoN ibnW hY, nws qoN rihq hY, mu`F qoN hI dvYq qoN ibnW qy (joh) idsx qoN ibnW
hY[
You are beyond the cycle of reincarnation, destruction and duality; You are the
Primal Being and invisible.
n jnmM n mrnM ; n brnM n ibAwDM ]

pd ArQ:- n jnmM-jMmdw nhIN, not born[ brnM-vrxn, elaboration[ ibAwDM-klMk,
blemish[
nw jMmdw hY, nw mrdw hY, nw aus dw vrnx huMdw hY, nw aus ƒ (ibAwDM) klMk
hY[
You are free from birth and death, You cannot be described and You are
blemishless.
n rogM n sogM ; ABY inribKwDM ]10]100]

pd ArQ:- nw rog, physical malady[ sogM-sog, gm, mental illness, depression[
inribKwDM-JgVy qoN rihq, above any quarrel or argument[
nw rog hY, nw sog hY, nw fr hY, Aqy (ibKwDM) JgVy qoN rihq hY[
You are beyond physical ailment and sorrowness. You are fearless and is beyond
any arguments and quarrel.
ACydM ABydM ; AkrmM AkwlM ]

pd ArQ:- ACMdy-jo kìtAw nw jw sky, indivisible[ ABydM-Byd qoN rihq, beyond any
difference[ AkrmM-krm qoN ibnW, beyond any deeds (Karam)[ AkwlM-kwl qoN rihq,
non-temporal, [
kìtAw nhI jWdw, pwiVAw nhI jWdw, krm qoN ibnw qy kwl qoN rihq hY[
You are indestructible and invincible, beyond deeds (the cycle of cause & effect)
and eternal.

AKMfM ABMfM ; pRcMfM ApwlM ]

pd ArQ:- AKMfM- ijsdy tukVy nw hox, indivisible[ ABMfM- bdnwmI qoN rihq, without
any infamy[ pRcMfM- v`fy qyj vwlw, resplendent aura[ ApwlM- pwlxw qoN rihq, does not
require nurturing[
tukVy nhI huMdw, bdnwm nhI huMdw , v`fy qyj vwlw qy pwlx qoN rihq hY[
You are indivisible, cannot be disrepute, effulgent and self-existent not requiring
nurturing.
n qwqM n mwqM ; n jwqM n kwieAM ]

pd ArQ:- mwqM- mwqw, mother[ jwqM- jwq, caste[ kwieAM- dyh, srIr, body[
nw aus dw ipau hY nw mw hY[ nw jwq hY, nw (dyhM) dyh hY[
He does not have a father, mother, caste or body.
n nyhM n gyhM ; n BrmM n BwieAM ]11]101]

pd ArQ:- n- do not[ nyhM-ipAwr, love[ gyhM- gRyhM, abode[ BrmM- Brm, delusion[
BwieAM- Bwau, hoNd, origin[
nw aus dw iksy nwl nyh hY, nw gRihx hY, nw Brm hY, nw Bwau hY[
Nnot:- ilKq dy gRMQW ivc ‘kwXM’ qy ‘BwXM’ pwT hY[
You do not have special love for any one or a particular dwelling-place. You have
no delusion or origin.
n rUpM n BUpM ; n kwXM n krmM ]

pd ArQ:- rUpM- rUp, form[ BUpM- rwjw, king[ kwXM- dyh, body[ krmM- krm, Karma[
aus dw nw rUp hY, nw rwjw hY, nw dyh hY, nw krm hY[
Neither You have a form nor You are a king; You also do not have a specific body
and deeds.
n qRwsM n pRwsM ; n BydM n BrmM ]

pd ArQ:- qRwsM- du`K, sorrow[ pRwsM- JgVw, quarrel[ BydM- Byd, secret[ BrmM- BulyKw,
delusion[
nw (qRwsM) du`K hY, nw (pRwsM) JgVw bKyVw hY, nw Byd hY, nw Brm hY[
You have no sorrowness, no dispute, no secrets or delusion.

sdyvM sdw ; is`D ibrDM srUpy ]

pd ArQ:- sdyvM- hmySw, inq, always[ ibrDM- ibrD, old, primal, wise[
(auh) in`q hY, sdw is`D hY Aqy ibRD srUp hY[
You always are, the perfect and primal;

pd ArQ:- nmo-nmskwr, salutations[ eyk rUpy-ieko rUp vwly, one form[
ieko rUp vwly ƒ nmskwr hY, iekqv rUp vwly ƒ sdw nmskwr hY[
Salutation to the single form (Almighty): Always salutation to the Solitary One
inRaukqM pRBw ; Awd AnaukqM pRqwpy ]

pd ArQ:- aukq-kQn krnw, to describe[ inR+aukqM- AnoKw, astonishing[ pRBw-
aura[ Awd-mu`F qoN, from the beginning[ AnaukqM-kQn qoN rihq, indescribable [
pRqwpy-pRqwp vwlw, glorious [
v`fI Ascrj pRBw vwlw hY, Awid qoN hI kQn nw kIqy jwx vwly pRqwp vwlw hY[
Your aura is great and astonishing; Since the beginning, your glory has been
indescribable.
AjugqM ACY ; Awid Aivkqy AQwpy ]

pd ArQ:- AjugqM- qrk qo rihq, without shrewdness[ ACy- AibnwsI,
indestructible[ Awid-mu`F, since the beginning[ Aivkqy- dyh qoN ibnW, formless[
AQwpy- QwipAw nhIN jWdw, cannot be established[
qrk (jugqM) qoN ibnW nws qoN rihq, mu`F qoN hI dyh qoN ibnW qy QwipAw nhI
jWdw[
Without shrewdness and imperishable; Since the beginning, You are formless and
cannot be established.
Note: Shrewdness (AjugqM). Almighty is without shrewdness so neither can He be

attained by using the same. So in order to merge into Him, one has to abandon
his/her intellect and utilize the Guru’s way (Gurmat). Self-intelligence or the ability
to reason will have to be shunned, as it is only capable of increasing our own ego
and doubts. Having faith130 resolves the issue. Sri Guru Nanak Dev Ji mentions;
130
Trust is complete trust or confidence in someone or something. (Ref: Oxford dictionary)

suriq miq ; nwhI cqurweI ] kir ikrpw pRB ; lwvhu pweI ]4]
(750-16, sUhI, mÚ 1)
I have no understanding, intellect or cleverness. Have Mercy upon me, God, and attach me to
Your Feet. ||4||
ibBugqM ACY ; Awid ACY srUpy ]

pd ArQ:- ibBugqM- ivSys krky Bog irhw, the consumer[ ACY- nws rihq,
indestructible[ srUpy- srUp vwlw, form[
ivSyS krky Bog irhw hY, mu`F qoN hI nws qoN rihq hY, nws qoN rihq srUp vwlw hY[
You are the only consumer; Since the inception You are Imperishable and your
form is indestructible. Note: On the context of Almighty being the only
consumer, He is both the producer and consumer. In reality the whole chain
cycle of various system (ecological, biological, economical, etc.) is only Him. As
Sri Guru Nanak Dev Ji mentions;
Awpy krqw ; Awpy Bugqw ] Awpy iqRpqw ; Awpy mukqw ]

He Himself is the Creator, and He Himself is the Enjoyer. He Himself is satisfied, and He
Himself is liberated.
Awpy mukiq dwnu , mukqI sru ; mmqw mohu cukwiedw ]14]

(1035-6, mwrU, mÚ 1)
Almighty of liberation Himself grants liberation; He eradicates possessiveness and attachment.
||14||

pd ArQ:- nmo- nmskwr, salutation[ eyk- iek, One (Almighty)[ rUpy- rUp vwly ƒ,
form[
iek rUp vwly ƒ nmskwr hY, iekWg rUp vwly ƒ nmskwr hY[
Salutation to the single form (Almighty): Always salutation to the Solitary
One.Meaning, the single form referred here is to Almighty as he is the only one
with a form in singularity. In Brahmgian (enlightment), all is perceived to be His
form and Sri Guru Arjan Dev Ji mentions regarding this state;
eyk rUp ; sglo pwswrw ] Awpy bnju ; Awip ibauhwrw ]1]

(803-11, iblwvlu, mÚ 5)
The entire Universe is the form of the One Almighty. He Himself is the trade, and He Himself is
the trader. ||1||

n nyhM n gyhM ; n sokM n swkM ]

pd ArQ:- nyhM- ipAwr, love, endearment[ gyhM- igRsqI, Gr bwr vwlw, familyhood[
sokM-gmI, sorrow[ swkM-sky sbMDI, relatives[
nw aus ƒ nyh hY, nw gyhI (gRihsqI) hY, nw Sok hY, nw swk hY[
You do not have love for any particular person, no family life, no sorrows and no
relatives.
pryAM pivqRM ; punIqM AqwkM ]

131
pd ArQ:- pryAM- pry, away, apart[ pivqRM- piv`qr, pure[ punIqM - iqn bwr
piv`qr, purest[ AqwkM-Ajwd, suqMqr, independent, unsupported[
sB qoN pry hY, piv`qr qoN piv`qr hY, (AqwkM =Aqk) Azwd (suqMqr) hY[
You are away from everyone, purest of the pure and independent.
Note: Apart (pryAM). Here, Guru Ji has mentioned that Almighty is away from
everyone (pryAM) which means that a person who is engrossed in Haumai (I-ness).
Haumai is considering ones identitiy as their ‘self’ or the sense of their own
perceived self. In another words it is the sense of their own worth. There is a thin
line difference between Haumai and Ahankar (ego). The latter is a perception of
considering ownself to better than the other. It is a thinking process / act to show the
other to be of a lesser value. Bhagat Ravidas Ji beautifully narrates and explains the
concept of pryAM;
jb hm hoqy , qb qU nwhI ; Ab qUhI, mY nwhI ]

When there is I (Haumai), then You (Almighty) are not with me. Now that You are with me, there is
no me (Haumai).
Anl Agm jYsy , lhir mie EdiD ; jl kyvl jl mWhI ]1]

The wind may rise up huge waves in the vast ocean, but in reality the wave is made from water with
the support of wind, once the wind stops the wave falls in water forming water again. In similar
manner Amighty is the ocean and its creations are the waves created by Maya which seems to be
different but in reality it was, is and it will always be Almighty. ||1||
131
Sri Guru Arjan Dev Ji says in Sukhmani Sahib that a count of the Pavither (pivqRM) is equivalent to Puneet;
pivqR pivqR ; pivqR punIq ]
Guru Ji says that the ones who are hears the Guru Hymns (Gurbani) their mind, speech and body are pure and purifies others as well, (Three
Pavither is called Puneet)

Amir Khusro was 14th centrury mystic, Sufi musician, poet and scholar from India.
He has written in his poetry;
Mun tu shudam tu mun shudi, Mun tun shudam tu jaan shudi.

Taakas na goyad baad azeen, Mun deegaram tu deegari.
I have become you, and you me, I am the body, you soul;
So that no one can say hereafter, That you are are someone, and me someone else.
myrw qyrw ; quDu Awpy kIAw ] siB qyry jMq ; qyry siB jIAw ]
(1062-15, mwrU, mÚ 3)
You Yourself created the sense of 'mine' and 'yours.' All creatures are Yours; You created all beings.
n jwqM n pwqM ; n im`qRM n mMqRy ]

pd ArQ:- jwqM- jwq, caste[ pwqM- kOm, race[ im`qRM- im`qr, dosq, friend[ mMqRy-mMqRI,
vjIr, minister[
nw jwq hY, nw kOm hY, nw im`qR hY, nw mMqRI (vzIr) hY[
You have no caste, race, friends or ministers (to act on His behalf or to enforce His
message. Almighty is all capable).
nmo eyk qMqRy ; nmo eyk qMqRy ]14]104]

pd ArQ:- nmo- nmskwr, salutations[ qMqRy- AnMd, bliss[
iek (qMqR) AnMd rUp ƒ nmskwr hY[ ieko (qMqR) kwrx rUp ƒ nmskwr hY[
Salutation to the single blissful form (Almighty): Always salutation to the One
Blissful Form.
n DrmM n BrmM ; n srmM n swky ]

pd ArQ:- BrmM- BulyKw, confusion, doubt[ srmM- Srm, shyness[ swky- sbMDI,
relatives[
nw Drm hY, nw Brm hY, nw Srm hY, nw (swky) sbMD hY[
He has no religion, no doubts, no shyness and no relatives (e.g. son);

n brmM n crmM ; n krmM n bwky ]

pd ArQ:- brmM- sMjoX, body armour[ crmM- Fwl, leather shield[ krmM- kdm, feet[
bwky- bwxI, speech[
nw aus ƒ (brmM) sMjoX hY, nw (aus kol) (crmM) Fwl hY, nw (krmM) kdm hn,
nw (bwky) bwxI hY[
You wear no body armour (e.g. chainmail, cuirass) or shield (e.g. dhal); You do not
have deeds (Karam) and speech;
n s`qRM n imqRM ; n pùqRM srUpy ]

pd ArQ:- s`qRM- dusmn, foe[ imqRM- dosq, friend[ puqRM- pu`qr, son[
nw sqRM hY, imqR hY, nw puqR hY, Aijhy rUp vwlw hY[
You have neither foe, nor friend, nor a son; This is how His form is.
nmo Awd rUpy ; nmo Awid rUpy ]15]105]

pd ArQ:- Awd rUpy- rUpW dw mUl mu`F, the genesis of all forms[
sBnw dy mUl rUp mu`F ƒ, nmskwr hY, rUpW dy mu`F ƒ nmskwr hY[
Salutation to the primal form (Almighty): Always salutation to the beginning of all
forms;
khUM kMj ky mMj ky ; Brm BUly ]

pd ArQ:- khUM- ikqy, sometimes[ kMj- kml, lotus[ mMj- sugMDI, fragrance[ Brm-
BRmr, BOrw, bee[
ikqy kml dy ivc (mMj) sugMDI ho irhw hY Aqy ikqy sugMDI au~qy Brm=(BRmr) BOrw
ho ky lY irhw hY[
Sometimes, You are the fragrance of a lotus flower and sometimes the bee which is
enjoying its fragrance;
2nd Meaning: Sometimes, You are the cause (fragrance of lotus) and sometime the
effect (bee) which is attracted to the fragrance.

khUM rMk ky rwj ky ; Drm AlUly ]

pd ArQ:- rMk- kMgwl, pauper[ rwj- rwjw, king, wealthy[ AlUly- siQr, steady[
ikqy rMk dy (Drm) suBwA ivc (AlUly) siQr hY, Aqy ikqy rwj dy Drm rwjnIqI
ivc siQr hY[
Sometimes, You are the pauper with unwavering nature and sometimes the King
who is steadfast in his duty (of politics);
2nd Meaning: Sometimes, You have the nature of a poor and sometimes of a King.
Guru Ji in His Sarabloh Granth mentions;
rwm rmq sB Gt ibKY sB mih rwm rhIm ]

rwv rMk rX`q quhIN rwvq rwj krIm ]92]
The benovalent Almighty pervades in every atom and He is within all. He is within
the King, pauper and general citizens. Ultimately, You are the who is rulling
compassionately.
khUM dys ky Bys ky ; Drm Dwmy ]

pd ArQ:- Dwmy- itkwxw, house[
ikqy dys dy Bys dw itkwxw hY (Dwmy), Aqy ikqy Drm dw Gr hY[
Sometimes You are the abode of nation’s guises and sometimes you are the house of
faith;
2nd Meaning: Sometimes, You adorn the garb of a householder and sometimes of a
Vairaagi- recluse who makes his believe a house (Dharam Dhamey) and wanders.
khUM rwj ky swj ky ; bwj qwmy ]16]106]

pd ArQ:- swj- sMgIqk swj, musical instruments[ qwmy- qwmw, Bojn, food[
ikqy rwj dy swj bx irhw hY Aqy bwj Aqy aus dw qwmw bx irhw hY[
Sometimes the royal musical instruments are being made and sometimes food is
being prepared.
2nd Meaning: Sometimes, You are in the arts of music and sometimes of culinary.

khUM ACR ky pCR ky ; is`D swDy ]

pd ArQ:- khUM- ikqy, sometimes[ A`CR- A`KrW, alphabets[ pCR- pRsn krn Xog, pdW,
metrical foot[ is`D- is`D rUp, mastered[ swDy- swDnw, efforts taken to achieve a
132
goal [
ikqy A~KrW dy (p`Cr) pRC133 (pRqXX) hYN, ikqy aunHW pRqXXW dy is`D rUp ho Aqy
ikqy aunHW dI (swDy) swDnw rUp ho[
Bwv vXwkrx sbMDI Sbd SbdW dy rUp qy aunW dI rUp swDnw vI qusI ho[
You are the form of all the grammatical related alphabets and the poetic form of its
mastering.
2nd Meaning: Sometimes You are the alphabets and its metrical foot which are
memorised by the scholars.
3rd Meaning: Sometimes, You have mastered the alphabets and sometimes you have
mastered the metrical footing meaning sometime You are seen as a person who has
memorised certain texts (Vedas, etc.) and sometime a master of music who
understands the poetic structures.
khUM is`D ky bu`D ky ; ibRD lwDy]

pd ArQ:- is`D- isDI, miraculous powers[ ibRD- AiDk, aplenty[ lwDy- pRwpq kIqy,
attained[
ikqy is`DI ho, ikqy is`DI ƒ (lwDy) pRwpq kIqy hoey is`D purS ho[ ikqy bu`D ho, ikqy
bu`DI ƒ pRwpq kIqy hoey ibRD buDImwn ho[
Sometimes You are miraculous powers and sometimes the person who has mastered
them. Sometimes You are intellect and sometimes the wise one with intellect;
2nd Meaning: Sometimes, You have attained profuse miraculous powers and
sometimes abundant of intelligence meaning Almighty is in both the supernatural
and natural.
132
Sādhanā is a discipline undertaken in the pursuit of a goal. Abhyāsa is repeated practice performed with
observation and reflection. Kriyā, or action, also implies perfect execution with study and investigation. (Ref:
Yoga Sutras of Patanjali by B.K.S. Iyengar)
133
sMpRdweI igAwnI ies ‘A`Cr –p`Cr dw ArQ ‘A`qr p`qr’ ieQy auQy krdy hn[ pr suhwxw igAwnI jI ny ‘A`Cr’ ies
lok dI iesqrI qy p`Cr prlok dI iesqrI ArQ kIqw hY[

khUM AMg ky rMg ky ; sMig dyKy ]

pd ArQ:- AMg- iesqrI, woman[ rMg- ieSk kw rMg, colour (of love)[ sMg- nwl,
company[
ikqy (AMg) iesqrI dy (rMg) ieSk nwl idsdy ho[
Sometimes You are seen in a woman’s love and
khUM jMg ky rMg ky ; rMg pyKy ]17]107]

pd ArQ:- jMg- ju`D, war[ pyKy- idsdy hn, seen[
ikqy jMg dy rMg auqSwh dy rMg mOj ivc id`sdy ho[
sometimes You are seen indulging in the battlefield with enthusiasm; Meaning,
sometimes He is seen engrossed in love and sometimes in war.
Note that both of the above stanzas are related.
khUM Drm ky krm ky ; hrm jwny ]

pd ArQ:- hrm- mMdr, house[
ikqy Drm dy krm dy (hrm) mMdr (Awsrw) jwxy jWdy ho[
Sometimes You are seen as the support of the deeds of faith,
2nd Meaning: Sometimes, You are the house (embodiment) of faith and sometimes
of deeds. Meaning, Guru Ji mentions the two (2) schools of thought, one is of Bhagti
(faith) and the other of Karam-Kaand (ritualistics).
Note: In Sikhi, Bhai Gurdas Ji has defined the core deeds of faith which are;
Bwau Bgiq Bau mMqR dy ; nwmu dwnu iesnwnu idRVwieAw]

ijau jl AMdir kml hY ; mwieAw ivic audwsu rhwieAw]
Awpu gvwie n Awpu gxwieAw ]13]
The path of a Gurmukh (faithful Sikh) has been described clearly in which the role
has been explained. 1st – To be one with the Guru’s speech (Shabad); 2nd – To have
control of the 5 vices; 3rd – Love; 4th – Devotion; 5th – Almighty’s name; 6th –
Donations; 7th – body and mind’s cleanliness; 8th – renunciation. These are the
deeds of a Gurmukh. He (Gurmukh) stays in this world just like a lotus flower which
is always above the water (world). Meaning while staying in this world, running
daily chores and duties he/she is not entrapped in the nets of Maya.
(Bhai Gurdas Ji Vaar 5, Pauri 13)

khUM Drm ky krm ky ; Brm mwny ]

pd ArQ:- krm- kMm, task[ Brm- BulyKw, delussion, doubt[
ikqy Drm dy krm ƒ Brm krky mMndy ho[
Sometimes You are seen to consider the deeds of faith as a delusion,
2nd Meaning: Sometimes, You doubt the path of faith (Dharam) and sometimes of
deeds (Karam-Kaand). Meaning, Guru Ji mentions the two (2) types of individuals
though being part of the schools of thought they question it.
khUM cwr cystw ; khUM icqR rUpM ]

pd ArQ:- cystw- Xqn, attempt, try[ icqR- qsvIr, portrait[
ikqy suMdr cystw krdy ho, ikqy (ic`qR) qsvIr rUp ho[ ijvyN mUrqI cystw nhI
krdI ievyN cystw qoN ibnW ho rhy ho[
Sometimes you make decent attempts and sometimes You are alike a painting
(meaning, a painting does not make an effort by itself).
2nd Meaning: Sometimes you are seen to be taking efforts in expression and
sometimes You beautifully express yourself like a painting.
khUM prm pRigAw ; khUM srb BUpM ]18]108]

pd ArQ:- prm- auqm, supreme[ pRigAw- sUKm buD, fine intellect[ srb- swry, all[
BUpM- rwjy, king[
ikqy prm (pRigAw) sUKm buD vwly ho, Aqy sBnw dy rwjy ho[
Sometimes you possess fine intellect and sometimes the greatest sovereign.
(Almighty is in both, the scholars and also the political leaders)
khUM nyh gRyhM ; khUM dyh doKM ]

pd ArQ:- nyh- ipAwr, pRym, love[ gRyhM- gRihx, accept, adorn[ dyh- srIr, body[
doKM- rog, du`K, disease[
ikqy (nyh gyhM) pRym ƒ gRihx vwly ho, ikqy dyh ivc rog ho[
Sometimes you adorn love and sometimes You are the disease in the body.
Meaning, Sometimes, You are seen as someone who is cultivating love and
sometimes as someone who grows anxiety, depression within themselves;

khUM AauKdI ; rog ky sok soKM ]

pd ArQ:- AauKdI- dvweI, medicine[ sok- icMqw, worries, anxiety[ soKM- sukwauNdy
hn, cure[
ikqy dvweI ho ky rog dI (sok) icMqw ƒ sukwauNdy ho[
Sometimes You in the form of medicines to cure physical and mental diseases;
khUM dyv ibidAw ; khUM dYq bwnI ]

pd ArQ:- dyv- dyvqy, deities[ ibidAw- ivìdAw, knowledge[ bwnI- bolI, language[
ikqy dyviqAW dI ividAw ho, ikqy dYNqW dI bolI ho[
Sometimes You are the source of knowledge for the deities and sometimes the
language of the demons;
khUM j`C gMDRb ; ikMnr khwnI ]19]109]

pd ArQ:- khwnI- vwrqw, story, narrative[
ikqy j`C, gMDrb qy ikMnr dI vwrqw ho[
Sometimes You are in stories of Yaksha/Jachchh (a sect of deities), Gandharv
(singers in heaven) and Kinnar (dancers/musician in the court of Kuber and heaven).
khUM rwjsI swqkI ; qwmsI ho ]

pd ArQ:-rwjsI- rjo gux vwly, the quality of passion[ swqkI- sqo gux vwly, the
quality of goodness[ qwmsI- qmo gux vwly, the quality of ignorance[
ikqy rjo gux vwly ho, ikqy sqo gux vwly ho, ikqy qmo gux vwly ho[
Sometimes You possess the nature of goodness, sometimes of passion and
sometimes of ignorance;
Note: Qualities of Maya. All of the three natures mentioned above are of Maya and
the three qualities (gunas) corresponding to creation, sustenance, and destruction
are:
1. Sato (goodness) – pure, elevating, enlightening (calmness)
2. Rajo (passion) – motivates us to create, acquire and enjoy
3. Tamo (ignorance) – dirty, degrading, deluding, and destructive (the triad of

heedlessness (parmad), Laziness (aalas), Sleep (nindra)

The 3 qualities of Maya as mentioned above can be found abundantly in Sri Guru
Granth Sahib. The following is a hymn by Guru Arjan Dev Ji explaining the
relationship between the three natures and Almighty;
qIin guxw ; iek skiq aupwieAw ] mhw mwieAw ; qw kI hY CwieAw ]

(868-18, goNf, mÚ 5)
From the three qualities (Rajo, Sato & Tamo), the one mechanism of Maya was produced. The great
Maya is only His shadow.
khUM jog ibidAw Dry ; qwpsI ho ]

pd ArQ:- ibidAw- ivìdAwDwrI, student[ qwpsI- qp`svI, ascetic[
ikqy jog ivdXwDwrI ho, ikqy (qwpsI) qpìsAw krn vwly ho[
Sometimes You are a student of Yoga and sometimes an ascetic;
khUM rog rhqw ; khUM jog jugqM ]

pd ArQ:- rhqw- bgYr, sans, without[
ikqy rogW qoN bgYr ho, ikqy jog nwl juVy hoey ho[
Sometimes You are beyond maladies and sometimes are immersed in Yoga;
khUM BUm kI Bugq mY ; BRm BugqM ]20]110]

pd ArQ:- BUm-DrqI, earth[ Bugq-Kwx Xog, edible[ BugqM- Kw rhy, consuming[
ikqy DrqI dy (Bugq) Kwx Xog pdwrQW ƒ (BugqM) Kw rhy ho, Aqy ikqy (BugqW coN)
Brm Buly hoey ho[
Sometimes You are consuming the edibles of this earth and sometimes You are in
delusion.
khUM dyvkMinAw ; khUM dwnvI ho ]

pd ArQ:- dyvkMinAw- dyv puqrI, princess, daughter of a deity[ dwnvI- dYNq pu`qrI,
witch, daughter of a demon[
ikqy dyv pu`qrI ho, ikqy dYNq pu`qrI ho[
Sometimes You are a princess of heavens and sometimes a witch;

khUM j`C ibidAw Dry ; mwnvI ho ]

pd ArQ:- j`C- j`C puqrI, daughter of the Jacchh[ ibidAw- ividAwDwrI, student[
mwnvI- nr pu`qrI, daughter of a human[
ikqy j`C pu`qrI ho, ikqy ivdXwDwrI ho, Aqy ikqy nr pu`qrI ho[
Sometimes You are the Jachchh’s134 daughter, sometimes a student and sometimes
in a human’s daughter;
khUM rwjsI ho ; khUM rwj kMinAw ]

pd ArQ:- rwjsI-(rwjysRI) ptrwxI, queen[ kMinAw-pu`qrI, daughter[
ikqy ptrwxI ho, ikqy rwj pu`qrI ho[
Sometimes You are a queen and sometimes a princess;
khUM isRsit kI ipRst kI ; irst pMinAw ]21]111]

pd ArQ:- isRsit kI ipRst- rcnw dw Q`lw, pqwl, underworld[ irst-aUqm, supreme[
pMinAw- pMngpuqRI[
ikqy (qusIN) isRStI dy Qly pwqwl dI auqm pnMg pu`qrI (pMinAw-nwg puqrI) ho[
Sometimes You are the perfect snake-daughter from the underworlds.
khUM byd ibidAw ; khUM ibEm bwnI ]

pd ArQ:- ibEm- AkwS, sky[
ikqy dyv ividAw hY, ikqy AkwS bwxI hY[
Sometimes You are uttered through Vedic knowledge, and sometimes from the
revelation from the skies. Meaning, Guru Ji mentions that religion prior to Sikhi has
commenced either via texts of knowledge (Hinduism, etc.) or via revelation from the
skies (Middle Eastern faiths).
2nd Meaning: At times you are revealed through vedic education and at times from
revelations.
khUM kok kI ; kwb kQY khwnI ]

pd ArQ:- kwb- kivqw, poetry[ kQY- kQn krnw, narrative[
ikqy kok kI khwxI hY, ikqy kwb dI kQw hY[
Sometimes You are the story of Koka and sometimes the narrative of poesy.
134
Jachchh or Yaksha - a sect of deities whose master is Kuber (the Almighty of riches and treasures). In
accordance to Vishnu Puran their origins are believed to be from Brahma's hunger thoughts. The female
counterpart of Yaksha is Yakshini. Their task is to caretake the hidden treasures.

khUM AdR swrM ; khUM BdR rUpM ]

pd ArQ:- AdR swrM-lohw, iron[ BdR rUpM-sonw, gold[
ikqy lohw hY, ikqy sonw hY[
Sometimes You are iron and sometimes gold. Meaning, sometimes Almighty is the
form of weapons and sometimes is the form of beauty in gold jewellery.
khUM m`dRbwnI ; khUM iC`dR srUpM ]22]112]

pd ArQ:- m`dR bwnI- mMgl rUp, auspicious form/speech[ iC`dR-klMk, blemish[
ikqy mMgl rUp vwlw hY, ikqy klMk srUp vwlw hY[
dUjw ArQ: ikqy (qusI) mMglmeI bol ho Aqy ikqy GtIAw iksm dy Sbd ho[
Nnot:- ikqy ikqy ‘iC`dR’ dy QW qy ‘C`dR’ pwT hY[
Sometimes Your form is auspicious and sometimes of blemished form.
2nd Meaning: Sometimes You are the auspicious speech and sometimes the
derogatory slur.
khUM byd ibidAw ; khUM kwb rUpM ]

pd ArQ:- bydibidAw- vydW dI ivìdAw, the knowledge of Vedas[ kwb rUpM- kwv rUp,
kwvX, swihqX, form of poetry[
ikqy vyd ivdXw ho, ikqy swihqX ho[
Sometimes You are seen as the Vedic knowledge, Sometimes form of poetry;
khUM cystw cwr ; icqRM srUpM ]

pd ArQ:- cystw- Xqn, au~dm hrkq, effort, endeavour[ cwir- krn vwlw, doer[
icqRM srUp- qsvIr rUp, Bwv cystw qoN rihqwvsQw, form of an art/painting meaning
beyond effort[
ikqy cystw krn vwlw hY, ikqy cystw qoN rihq AvsQw hY[
Sometimes, You are the doer making an effort (for a desire) and sometimes
desireless (like a painting);
khUM prm purwnko ; pwr pwvY ]

pd ArQ:- prm- piv`qr, holy[ purwn- Dwrmk gRMQ, religious literature[
ikqy piv`qR purwxw dy pwr isDWq ƒ pWdw hY[
Sometimes you achieve the principles stated in the holy religious literature;

2nd Meaning: At times you are the Master as described by all the authentic religious
literature and at times you disclose them to the world.
khUM bYT kurwnky ; gIq gwvY ]23]113]

pd ArQ:- kurwn- musilm gRMQ[ gIq- msly, topics for discussion[
ikqy bYT ky kurwn dy (gIq) msly pVHdw hY[
Sometimes You discuss on topics and questions from the Quran while seated.
2nd Meaning: At times You read the Quran quietly in concentration (Sunni) and at
times You sing its verses aloud (Shia).
khUM suD syKM ; khUM bRhm DrmM ]

pd ArQ:- suD syKM- p`ky muslmwn, true Sheikh (Muslim)[ bRhm DrmM- vyd pVHnw jW
pVHwauxw, dwn dyxw jW lYxw, X`g krnw krwauxw-ieh bRhmx dw Drm hY, ies Drm vwlw
bRhmx hY, A true Brahmin whose duty is to either teach or learn the Vedas, to give
and accept donations and to either conduct ablations or instruct (thus 6 duties of
Brahmin)[
ikqy muslmwn ho, ikqy bRhmx ho[
Sometimes a True Sheikh (Muslim), and sometimes a Brahmin (doer of Brahmanic
duties, Hindu).
2nd Meaning: At times You perform the duties of a faithful Sheikh Muslim and at
times You discharge the role of a Brahmin in all religious rites.
khUM ibRD AvsQw ; khUM bwl krmM ]

pd ArQ:- ibRD- bjurg, v`fI aumr vwly, elderly[ bwl- b`cy, child[ krmM- krm,
deeds[
ikqy ibRD aumrW vwly ho, ikqy bwlW dy krm krdy ho[
Sometimes You are in the old age and sometimes in childlike deeds.
2nd Meaning: At times, You are wise in advisory role and at times You are carefree.
khUM juAwl srUpM ; jrw rhq dyhM ]

pd ArQ:- juAwl- juAwn, youth[ jrw- buFypw, old age[
ikqy jvwn rUp vwly qy buFwpy qoN rihq dyh vwly ho[
Sometimes You are in the youthful form which is free from aging.

khUM nyh dyhM ; khUM iqAwg gyRhM ]24]114]

pd ArQ:- nyh- ipAwr, affection[ iqAwg- C`fxw, renunciation[ gRyhM- Gr, house[
ikqy dyh dy ipAwr vwly ho, ikqy (gRih) Gr dy iqAwg vwly ho[
Sometimes You love/care for your body and sometimes You renounce your abode.
2nd Meaning: At times, You are attached to your family and at times you renounce
your family.
khUM jog BogM ; khUM rog rwgM ]

pd ArQ:- BogM- Bogdy hn, relish[ rwgM- pRIq, concentration[
ikqy jog ƒ Bogdy ho, ikqy rog nwl pRIq hY, Bwv rog ƒ Bog rhy ho[
Sometimes You relish Yoga and sometimes in love with malady;
2nd Meaning: At times, You enjoy the union with real-self (Atma) and at times, You
are engrossed in worldly desires.
khUM rog rhqw ; khUM Bog iqAwgM ]

pd ArQ:- rog rhqw- rog rihq, Arog, healthy[ iqAwgM- iqAwgx vwlw, C`fx vwlw,
renouncer[
ikqy rogW ƒ nws kr rhy ho, ikqy BogW dy iqAwg vwly ho[
Sometimes You are eradicating illnesses and sometimes renouncer of all
enjoyments;
2nd Meaning: At times, You are a doctor curing diseases and sometimes a sage
helping one to forsake pains (of disease).
khUM rwj swjM ; khUM rwj rIqM ]

pd ArQ:- swjM- smwn, possession[ rIqM- mrXwdw, conduct[
ikqy rwj dw smwn ho, ikqy rwj dI (rIqM) mirXwdw ho[
Sometimes You are in the royal possession and sometimes the royal code of
conduct;
2nd Meaning: At times, You are the grandeur of a Kingdom and at times, You are
law enforcing upon the citizens.

khUM pUrx pRigAw ; khUM pRm pRIqM ]25]115]

pd ArQ:- pUrx- pUry, complete[ pRigAw- bu`DI mwn, intelligent, wise[ pRm- v`fI,
great[ pRIqM- ipAwr, affection[
ikqy pUrn bu`DIvwn ho, ikqy v`fI pRIq krn vwly ho[
Sometimes You are the wisest and sometimes the greatest lover.
2nd Meaning: At times, You are the scholar who describes the knowledge and at
times, You are a Bhagat (devotee) who only loves and attains everything.
Note: Types of lovers. Sri Guru Gobind Singh Ji in Krishna Avtar has mentioned the
4 types of lovers as follows;
AQ cqur purK Byd kQnM ] svYXw ]

Now begins the discussion regarding the markers of differences between the four types of persons.
nr eyk AkIn hI pRIq krY , iek kIn krY ; iek kIn ju jwnY ]
There is one type of person who would love all, he does not look at whether he is being loved
reciprocally or not. With one viewpoint they look upon all, just like Bhai Ghaniya who loved all even
if they were his enemy, these type of people are called 1) The Utmost Highest Person.
eyk n pRIiq ky Byd jnY , joaU pRIiq krY ; Ar kY iqh mwnY ]

There is another type of person who only loves those who reciprocate their love, and no one else.
These type of people are called, 2) The Mediocre Person. There is another person who does not
reciprocate love even when they acknowledge and understand they are being bestowed with love.
This type of mindset is represented in the 3) Low Person.
so nr mUV ibKY khIXY jg ; jo nr rMc n pRIiq pCwnY ]

There are other people who do not understand when they are being loved. Those who may be trying
to love this type of person are mistakenly taken for an enemy. This type of mindset is represented in
the 4th) Vile Person. That person who doesn't understand love even a tiny bit, that person the world
calls a fool.
so crcw rs kI ieh BWq ; su gÍwrnIAW sMg kwn bKwnY ]509]

In this way, Krishna in the company of the Gopis, discusses love.
khUM AwrbI ; qorkI ; pwrsI ho ]

pd ArQ:- AwrbI- Arb dyS dI bolI, Arabic[ qorkI- quriksqwn dI bolI, qurkI,
Turkish language[ pwrsI- pwrs dyS dI bolI, jwirmI, Persian language (Farsi)[
ikqy ArbI ho, ikqy qurkI ho, ikqy PwrsI ho[
Sometimes You speak in Arabic, sometimes Turkish and sometimes in Persian
languages;
khUM phlvI ; psqvI shMsikRqI ho ]

pd ArQ:- pihlvI- eIrwn dyS dI bolI, ieh vI PwrsI dw hI iek Byd hY, ikauNik pwrs dyS
dIAW s`q iksm dIAW bolIAW hn- (PwrsI, phlvI, drI, hrvI, jWbulI, skzI qy sgdI),
135 136
Pahlavi Language , this is one of seven languages spoken in Iran namely, Farsi,
Pahlavi, Dari, Harvi, Jaanbuli, Sakzi and Sagdi [ pSqvI- pSqo, APgwinsqwn dI
bolI, Pushto, official language of Afghanistan[ shMsikRqI- pRikRq BwSw, Sanskrit [
ikqy pihlvI ho, ikqy pSqo ho, ikqy pRwikRq BwSw ho[
Sometimes You are pervading in Pahlavi, Pushto and Sanskrit languages;
khUM dys BwiKAw ; khUM dyvbwnI ]

pd ArQ:- dyS BwiKAw-dyS dI bolI, ijvyN pMjwb dI pMjwbI, isMD dI isMDI Awidk, national
language[ dyv bwnI-sMsikRq, Sanskrit (it is known as the language of deities thus its
name Dev Bani)[
ikqy dyS BwSw ho, ikqy sMsikRq ho[
Sometimes You are in the national language of a region and sometimes in the
language of deities;
khUM rwj ibidAw ; khUM rwjDwnI ]26]116]

pd ArQ:- rwj ibidAw- ijs dw rwj hovy aus dI bolI, ijvyN pMjwb ivc pMjwbI rwj ividAw
hY, rwjnIiqk ividAw, official language or education[ rwjDwnI- auh jgHw ijQy rwjw
rihMdw hovy, qKqgwh, royal city, dwrul, slqnq, ij`Qy rwj dw v`fw hukmrwn rihMdw hovy,
ijvyN ihMdusqwn dI rwjDwnI id`lI Aqy pMjwb dI rwjDwnI cMfIgVH hY, capital[
ikqy rwj ividAw ho, Aqy ikqy rwjDwnI ho[
Sometimes you are the official language and sometimes the capital itself.
Note: National & Official Language. There is a slight difference between the dys
BwiKAw (National Language) and rwj ibidAw (Official Language) even if both are
referring to spoken language. An official language is a language that is used for
official/formal purposes in a country. Government documents, legal proceedings,
police reports, business contracts, that sort of thing. However a national language is
a language that is symbolic of that country, usually for historical, cultural, and ethnic
reasons. For an example, in Pakistani Punjab, Punjabi is a national language but it
135
Pahlavi is an extinct member of Iranian language group. It was widely used after the fall of Achaemenian
Dynasty in 330 BC and until the advent of Islam in the 7th century. The language was promulgated through the
text of Manichaeism, a faith propogated by Prophet Mani in the 3rd century. This was also the official language
of Zoroastrianism after Sasanian dynasty adopted Zoroastrianism. The Zoroastrians who migrated in the 10th
century to India still used Pahlavi in their religious literature. (Ref: Britannica Encyclopaedia)
136
Ethnologue estimates that there are 86 Iranian languages.

isn’t an official language as it is Urdu. Another example is during Sikh Raj under
Maharaja Ranjit Singh where the official language was Persian and national
language Punjabi.
khUM mMqR ibidAw ; khUM qMqR swrM ]

pd ArQ:- ibidAw-ivìdAw, knowledge[ swrM-Swsqr, Shastras[
ikqy mMqr ivdXw ho, ikqy qMqR Swsqr ho[
Sometimes You are the knowledge of incantation and sometimes the essence of
Tantra and Sastras;
khUM jMqR rIqM ; khUM ssqR DwrM ]

pd ArQ:- jMqR- jMqR, instrument, Geometrical shape, symbols, design, statues [
rIqM- rIq, practice, method[ DwrM- ADwr, based[
ikqy jMqrW dI rIqI d`sx vwlI ividAw ho, ikqy Swsqr ividAw dy ADwr ho[
Sometimes You are the technical knowledge of methods of utilizing
machines/instruments and sometimes possessor of administrative knowledge;
khUM hom pUjw ; khUM dyv Arcw ]

pd ArQ:- hom- hvn, hom, ritual wherein offerings are made into a consecrated fire
[Arcw-pUjw krnI, to worship[
ikqy hom qy pUjw dI ividAw ho, ikqy dyv pUjn ivdXw ho[
Sometimes You are knowledge of ‘Homa’ and sometimes teacher of deity-worship;
2nd Meaning: At times, You are the practitioner of Homa and at times you are the
education of deity devotion.
khUM ipMgulw cwrxI ; gIq crcw ]27]117]

137
pd ArQ:- ipMgulw cwrxI-ipMgul AcwrX dI bxweI hoeI, literature made by Pingala,
the Chandh Shastra which is a treatise of Sanskrit prosody[ gIq crcw- sMgIq
Swsqr, rwg ivdXw, musical knowledge[
ikqy CMd Swsqr ho, ikqy sMgIq ivdXw ho[
Sometimes You are the expert of prosody and sometimes of the musical knowledge.
137
ipMgul AcwrX- sMn eIsvI qoN 200 vrHy pihlw hoieAw mMinAw jWdw hY, sB qoN pihly CMd SwsqR iesy ny
bxwieAw sI[ Pingala is known to have made the first Chandh Shastra (also known as Pingal Sutra). He lived in
the 3rd/2nd BC.

khUM bIn ibidAw ; khUM gwn gIqM ]

138
pd ArQ:- Bin- vIxw, qwr dw vwjw, Veena , a multistringed chordophone[ gwn-
gwauxw, sing[ gIqM- gIq, song[
ikqy vIxw dI ividAw ho, ikqy gIq gwaux dI ivdXw ho[
Sometimes You are the art of playing a veena and sometimes the knowledge of
singing;
2nd Meaning: At times, You are the knowledge of musical instruments and at times
You are a singer.
khUM mlyC BwiKAw ; khUM byd rIqM ]

pd ArQ:- mlyC BwiKAw- gvwrUM bolI, auh bolI jo ivAwkrx nwl Su`D nw hovy, ml+eyC=
mYl dI ieCw, slang, adultrated language, a grammatically wrong speech,
Filth+Desire= Desirous of filth[ byd- vyd, Vedas[ rIqM- rIq, practice[
ikqy jWglI bolI ho, ikqy vyd rIqI ho[
Sometimes You are in adultrated/spoiled language and sometimes in Vedic rites
(meaning of a grammatically proper language, Sanskrit);
khUM inriq ibidAw ; khUM nwgbwnI ]

pd ArQ:- inriq- nwc, dance[ nwgbwnI- nwg bolI, language of the snakes[
ikqy nwc ividAw ho, ikqy nwg bolI ho[
Sometimes You are in the art of dancing and sometimes in the language of snakes
(meaning Sanskrit, as it is thought to have originated from the speech of Sheshnaag-
the snake with thousands head);
2nd Meaning: At times, You are in rhythmic expressions and at times, You are in text
descriptions.
138
The veena is among the oldest of Indian musical instruments. From the references to Vedic writings, it can
date back to around the first millennium B.C. Temple sculptures from the 2nd century B.C. show a type of veena
being played. The Saraswati veena is the predominantly utilized in Carnatic music and the Rudra veena in
Hindustani music. The Saraswati veena has seven strings strung over twenty four fixed frets. It has a large
resonator (kudam), a tapering hollow neck (dandi) and a tuning box that curves downwards (yali). It is played by
sitting cross legged, with the resonator to the player (vainika)’s right. The veena is said to be the only instrument
that can play all the gamakas (oscillations) in Carnatic music, usually something that only the most proficient
vocalists can achieve. The Indian Goddess of Knowledge, Saraswathi, is said to play the Veena.

khUM gwrVU ; gUV kQY khwnI ]28]118]

pd ArQ:- gwrVU- gwruV mMqr, auh ivdXw jo s`p dI zihr dUr krn vwlI hY, Garud
Mantar, this mantar is believed to have the ability to remove snake’s venom from
the body[ gUV- gupq, luikAw hoieAw, hidden, secret[ kQY- kQn, utter[
ikqy gwruV mMqr ho, ikqy gupq vwrqw kQn vwlI joqS ividAw ho[
Sometimes You are the Garud Mantar (formula) and sometimes You are the secret
knowledge in astrology.
2nd Meaning: At times, You chant eradicating all illnesses and at times, You are the
hidden wisdom.
khUM ACrw pCrw ; mCrw ho]

pd ArQ:- ACrw-ies lok dI suMdrI, beauty of this world[ pCrw-svrg dI suMdrI,
beauty of the heavens[ m`Crw-mqsX lok, pqwl lok dI suMdrI, beauty of the
underworld[
ikqy (A`Crw) ies lok dI suMdrI, ikqy (p`Crw) svrg dI suMdrI, ikqy (m`Crw)
mqsX lok (pqwl) lok dI suMdrI ho[
Sometimes you are beauty of this world, sometimes of the heaven and sometimes of
the underworld.
2nd Meaning: At times, You are the beauty of the three worlds.
khUM bIr ibidAw ; ABUqM pRBw ho ]

pd ArQ:- bIr iBidAw-SwsqR ividAw, martial art, knowledge of arms & armour[
ABUqM- jo q`qW dw kwrj nhIN, not a task of the 5 principle elements of creation (earth,
water, fire, air and space) meaning extraterrestrial being[
ikqy bIr ibidAw SSqr ibidAw ho, ikqy qMqvW qoN ibnW suMdrqw vwly ho[
Sometimes You are in the martial art of weaponry and sometimes the extraterrestrial
(not having any of the 5 elements of creation) beauty;
2nd Meaning: At times, you are in action to destroy evil and at times, You are
immersed in self. Meaning, You are seen fighting physically as well as through
meditation.

khUM CYl Cwlw Dry ; CqRDwrI ]

pd ArQ:- CYl- SOkIn, KUbsUrq, zealous, beautiful[ Cwlw-imRgSwlw, deer skin[
C`qRDwrI-C`qR dy Dwrn vwlw, king, one who has the royal parasol [
ikqy (CYl) SOkIn juAwn ho, ikqy imRgSwlw Dry ho, ikqy CqrDwrI ho[
Sometimes you are a youth full of zeal, sometimes the ascetic sitting on deer-skin
and sometimes a great king;
khUM rwj swjM ; iDrwjw DkwrI ]29]119]

pd ArQ:- swjM-smwn, possessions[ iDrwjw-AiDrwj, pUry AiDkwrw vwlw, having full
right over kings, Maharaja[ DkwrI-h`kdwr, rightful[
ikqy rwj dy (swjM) smwn ho, ikqy rwijAW dy AiDrwj ho, ikqy rwj dy (AiDkwrI)
hkdwr ho, Bwv –ikqy rwjy, ikqy mhwrwjy, qy ikqy Xuvrwj ho[
Sometime You are the royal possession of a king, sometimes the great king,
sometimes the rightful heir. Meaning, You are the King, great King (Maharaja) and
the crown prince.
nmo nwQ pUry ; sdw isD dwqw ]

pd ArQ:- nmo-nmskwr, salutations[ nwQ-suAwmI, master[ sdw-hmySw, forever[
139
isD-is`DI, miraculous powers (18 in number )[
hy pUry suAwmI! qYnMU nmskwr hY, quhIN sdw is`DI dwqw hYN[
Dear Perfect Master! My Salutation to You; You are the giver of spritiual powers;
ACydI ACY ; Awid AdYÍ ibDwqw ]

pd ArQ:- ACydI-jo CyidAw nw jw sky, impenetrable, indivisible[ ACY-nws qoN rihq,
indestructable[ Awid-mu`F, primal[ AdÍY-dÍYq Bwvnw qoN rihq, non-dual[ ibDwqw-rcn
vwlw, ivDwqw, creator[
qyrw Cydn nhI huMdw, nws nhI huMdw, mu`F qoN hI dvYq qoN rihq hYN, Aqy (ibDwqw)
krmW dw Pl dyx vwlw hYN[
You are Indivisible, Imperishable, Primal, Non-dual, Creator;
n qRsqM n gRsqM ; smsqM srUpy ]

pd ArQ:- qRsqM- frdw, fear[ gRsqM- gRisAw hoieAw, inrlyp, unattached[
nw qMU (qRsqM) frdw hYN, nw qYnMU iksy dI (gRsqM) pkV hY, qMU swry rUpW vwlw hYN[
You are fearless, unattached and is pervading in all manifest forms;
139
Refer above (Pauri 32) for the table on 18 spiritual powers (siddhi).

nmsqM nmsqM ; quAsqM ABUqy ]30]120]

pd ArQ:- quAsqM- qYƒ nmskwr, salutations to You (Almighty)[
(ABUqy) hy Ascrj! qYnMU nmskwr (AsqM) hY, nmskwr hY[
Dear Astonishing One! My Salutation to You, and repeated Salutations.
2nd Meaning: Dear Wondrous Almighty! I (Sri Guru Gobind Singh Ji) Salute You
with my mind, body and soul140.
qÍpRswid ] pwDVI CMd

Your Grace. Padhri Chhand
AbXkq qyj ; AnBau pRkws ]

pd ArQ:- AbXkq- Awkwr qoN ibnw, unmanifest, formless[ qyj- pRkws, light[
AnBau- ibnW BY qoN, fearless[ pRkws- aujwlw, brilliance[
Awkwr qoN ibnW qyj hY, BY qoN ibnW aujwlw hY[
Unmanifest (Self-effulgent) light (life form), Fearless brilliance;
ACY srUp ; AdÍY Anws ]

pd ArQ:- ACY- nws rihq, imperishable, eternal[ AdÍY- dÍYq qoN ibnW, beyond
duality[ Anws- An+Aws-Aws qoN ibnw, not requiring hope[
nwS qoN ibnW srUp hY, dvYq qoN ibnW qy, (An+Aws) Aws qoN rihq hY[
Imperishable form, Non-dual, Desireless & Expectationless (does not require hope);
Anqut qyj ; AnKut BMfwr ]

pd ArQ:- Anqut-jo tutdw nhIN, eternal, indivisible[ AnKut-jo mukdw nhIN, infinite,
perpetual[
auys dw qyj tutdw bhI hY Aqy BMfwrw Kutdw nhI hY[
Eternal luminosity, Perpetual treasures;
dwqw durMq ; srbM pRkwr ]1]121]

pd ArQ:- dwqw- dwqw dyx vwlw, benevolent[ durMq-byAMq, countless[ srbM pRkwr- sB
qrHW, all types[
sB qrW nwl (durMq) byAMq dwqw hY[
The benevolent Almighty is giver of all types of countless gifts.
140
This meaning can be derived as there are triple recurrence of ‘salutation’ in the same stanza.

AnBUq qyj ; AniCj gwq ]

pd ArQ:- AnBUq- Ascrj, astonishing[ qyj-pRkws, luminosity[ AniCj- nw iC`jx
vwlw, nw tu`tx vwlw (isMDI BwSw), nw nwS hon vwlw (SMsikRq), eternal (in Sanskrit),
unbreakable (in Sindhi language )[ gwq-srIr, form[
(AnBUq) Ascrj qyj hY Aqy aus dw nw iC`jx vwlw (gwq) srIr hY[
His luminosity is astonishing and He has an eternal form;
krqw sdIv ; hrqw snwq ]

pd ArQ:- sdIv- sdw hI, always[ hrqw- dUr krdw, abductor[ snwq-nIcqw,
inferior qualities[
sdw hI sB ƒ krqw hY Aqy (snwq) nIcqw ƒ (hrqw) dUr krdw hY[
Ever creator & abductor of the inferior qualities (greed, lust, anger, attachment,
jealousy, etc.)
Note: Almighty is the abductor of all our inferior qualities (anything that creates
duality and reinforces our existence). Once these weaknessnes are removed, Sri
Guru Arjan Dev Ji in Gatha utters;
srb doK , prMiqAwgI ; srb Drm idRVMqxÚ ]

The ones who forsake their weaknesses (of being slave to their own created desires) and adopts the
principals of religion with acceptance in faith by their mind without any doubts
lbDyix swD sMgyix ; nwnk , msqik ilK´xÚ ]22]

(1361-9, gwQw, mÚ 5)
Then, joints the congregation of saints (Guru) before they obtain realization of Almighty within
themselves, Sri Guru Ji says that such opportunity to be in the company of blessed ones (saints)
depends on the previous deeds which are written hiddenly on the forehead. ||22||
Awsn Afol ; AnBUq krm ]

pd ArQ:- Afol- nw folx vwly, unwavering[ AnBUq- Ascrj, astonishing[
aus dw Afol Awsx hY Aqy Ascrj krm hY[
His throne is immovable and His deeds are astonishing;
Sri Guru Nanak Dev Ji also mentions about Almighty’s throne being immovable
meaning Almighty can never be replaced. He is eternally the only sovereign that is
eternal;

myry Twkur ; pUrY qKiq Afolu ]

Almighty, my master; is perfect, and support form for all and His throne is immovable (Almighty is
eternal and no one can influence or defect Him).
dwqw dieAwl ; AnBUq Drm ]2]122]

pd ArQ:- dieAwl-idAwlU, compassionate[ AnBUq-q`qW qoN rihq, beyond the 5
elements of creation (earth, water, fire, air and space)[
dwqw hY, idAwlU hY, Aqy qMqvW qoN rihq Drm vwlw hY[ Bwv- aus ivc qMqvW dw
suBwv nhI hY[
He is a benefector & compassionate; His priciples of natural order (Dharm) is
beyond the elements of creations. Meaning he is not bounded by the 5 principle
elements of creation.
ijh sqR imqR ; nhI jnm jwq ] ∗
pd ArQ:- sqR- dusmn, foe, enemy[ imqR- dosq, friend[ jwq-jwqI, social
hierarchy/stratification, caste[
ijs dw koeI vYrI, s`jx, jnm qy jwqI nhI hY[
He does not have foes & friends; He is beyond birth and social stratification;
ijh puqR BwqR ; nhI imqR mwq ]

pd ArQ:- BwqR- Brw, brother[ imqR- sKw, dosq, friend[ mwq- vjIr, minister,
advisor[
ijs dw koeI pu`qr , Brw, (im`qr) sKw qy (mwq=Amwq) vzIr nhI hY[
He does not have a son, brother, friend or minister;
ijh krm Brm ; nhI Drm iDAwn ]

pd ArQ:- Brm- BulyKw, delusion[ iDAwn-iDAwauxw, ismrnw, remember,
concentrate[
ijs ivc krm, Brm qy iDAwn Drm nhI hY[
He does not have recorded/predestined deeds (Karam), duality, or the need to
concentrate as a part of right way of living (Dharam);
∗
‘nhI’ word which appears till stanza 126 is known as ‘dyhlI dIpk’ literally meaning a lamp which is placed at a
doorstep which enlightens both directions (in and out). Therefore, the ‘nhI’ word is attached to both sides of the
stanza separated by a semicolon.

ijh nyh gyh ; nhI ibEq bwn ]3]123]

pd ArQ:- nyh- ipAwr, affection, attraction[ gyh- Gr, abode[ ibEq- ivENq, jugq,
scheme, manner[ bwn- bxwvt, rcnw, creation[
ijs ivc Gr dw nyh nhI hY Aqy nw hI (ibEq bwn) jugqW dI vwdI hY[
He does not have attraction to his abode and he does not require a particular method
to create a creation nor he is subjected to adopt a particular method.
Sri Guru Nanak Dev Ji too in Japji Sahib mentions that with just a sound (not
requiring any specific planning or method), an entire universe was created with all
its creation;
kIqw pswau ; eyko kvwau ] iqs qy hoey ; lK drIAwau ]

(3-17, jpu, mÚ 1)
Almighty has created the entire creation by uttering a single word. In other words, Almighty had a
thought to be more from His one form. Upon having the thought, numerous huge rivers were
created. In other words, the everchanging universe was then created.
Pran Sangli is the conversation between Guru Nanak Dev Ji and Raja Shivnabh at
Sri Lanka. There is a mention of the extensiveness of the creation as in the text as
follows;
EAMkwir bhuqw ibsQwru [ qWqy AMqu n pwrvwru [

ikAw khIAY ikCu khx nw AwvY [
Almighty, the life of the entire creation (Ong) and the creator (kaar) has made an extensive creation
which has no end and is boundless. What is there to be said when nothing can be actually said.
dyKY Awip nw Awpu idKwvY [ qWkY sd bilhwrI jwau [

jg jIvnu hY inrml nWau ]7]
He sees upon everyone yet he does not seem visible. I sacrifice myself onto Him. His pure name is the
life of the entire creation.
(Pran Sangli Granth- 1st Section)
ijh jwq pwq ; nhI sqR imqR ]

pd ArQ:- pwq- Kwndwn, pirvwr, lineage, family[ sqR- dusmn, enemy[ imqR-dosq,
friend[
ijs dI jwq, pwq, qy s`qR im`qR nhI hY[
You do not have a caste, lineage/family, friend or foe;

ijh nyh gyh ; nhI ichn icqR ]

pd ArQ:- nyh- moh, attachment[ gyh- pkV, attraction[ ichn- icMnH, mark[ icqR-
qsvIr, picture[
ijs ƒ moh dI pkV qy koeI icMnH ic`qr vI nhI hY[
He is not bounded by the attraction of attachment (to Maya) and He does not have a
distinctive mark and image.
ijh rMg rUp ; nhI rwg ryK ]

pd ArQ:- rwg- pRym, affection[ ryK- gu`sw, anger[
ijs dw koeI rUp rMg, qy iksy nwl (ryK-rK) gu`sw qy rwg pRym nhIN hY[
He does not have specific form or colour and affection or anger;
ijh jnm jwq ; nhI Brm ByK ]4]124]

pd ArQ:- jwq- jwixAw jWdw, beyond comprehension[ Brm- BulyKw,
misunderstanding[ ByK- rUp, form[
ijs ivc koeI Brm ByK qy jnm vI nhI (jwq) jwixAw jWdw[
Almighty is beyond the misunderstandings of form and His birth is not known.
Meaning, Almighty is beyond all the delusions created by the physical forms and
their respective origins.
ijh krm Brm ; nhI jwq pwq ]

pd ArQ:- nhI- no[
ijs ivc krm Brm qy (jwq-pwq) jMmxw mrxw nhI hY[
He has neither Karma (recorded deeds or preordained deeds or registered deeds141)
nor duality nor birth and death;
nhI nyh gyh ; nhI ipqR mwq ]

pd ArQ:- nyh- pRym, love[ gyh-Gr, iesqrI, abode, female[ ipqR-ipau, father[
mwq-mwqw, mother[
ijs ivc (gyh) iesqrI dw moh nhI hY, qy nw hI ipau mw dw nyh hY[
Neither does He have affection for females nor father nor mother;
141
Kriyaman Karam, Paralbhad Karam and Sanchit Karam

ijh nwm Qwm ; nhI brg ibAwD ]

pd ArQ:- Qwm- itkwxw, address [ brg- vrg, sRyxI, group, category, kind[ ibAwD-
rog, malady[
ijs dw nwm, itkwxw, brg Awid vMfAW (dy bKyVy) qy rog qoN pry hY[
He does not have an address or name or group and no malady affects him either;
ijh rog sog ; nhI sqR swD ]5]125]

pd ArQ:- sog-gmI, sorrow[ sqR- vYrI, enemy[ swD-s`jx, companion[
ijs ƒ rog sog nhI hY, Aqy nw hI vYrI jW (swD) s`jx hY[
Neither He has ailment nor sorrow nor any enemy nor companion.
ijh qRws vws ; nhI dyh nws ]

pd ArQ:- qRws- fr, fear[ vws- vwsw, dwell, inhabitant[ dyh-srIr, body[ nws-
Kqm, destruct[
ijs dw fr ivc vwsw nhI, qy nw hI dyh nws huMdI hY[
Fear does not dwell in Him and His form does not destruct;
Note: Fear (fr). Fear is an unpleasant emotion caused by the threat of danger,
death142, pain, or harm. Fear arises from deep attachment to certain objects or things
and at the thought of losing those objects or things. At a philosophical level, fear
arises from an awareness that the object of fear is different from the subject fearing
it. It can be also be said to be the outcome on considering someone greater or more
powerful than ourselves. Sri Guru Amar Das Ji defines it as a result of sins143 &
perceived injustice as follows;
so frY , ij pwp kmwvdw ; DrmI ivgsyqu ]

The one who commits sins lives in fear, while the one who lives righteously rejoices.
qUM scw Awip , inAwau scu ; qw frIAY kyqu ]

Dear Almighty, You are the true form and your justice is just; Then why have fear? As fear is the
outcome of injustice
142
Plato, a Greek Philosopher has mentioned that we fear death because we are regretfully embodied.
143
Fear never leaves those who earn their livelihoods by unethical means or who cause harm to others.
Therefore, at this time when we face the great fear of death, desist from all such behaviour. (Ref: The Complete
Works of Swami Vivekananda- volume 9)

ijnw nwnk , scu pCwixAw ; sy sic rlyqu ]5]

Guru Amar Das Ji utters, Dear true form Almighty, those who have recognized You has merged into
You. Meaning, they there is not an iota of difference. ||5||
Fear induces perceived danger or threat that results in changes in body’s

physiological and psychological changes which in turn causes change in behaviour.
Fear afflicts everyone but fons et origo (cause) is subjective. However, everyone is
afraid of death. Sri Guru Nanak Dev Ji also gives the solution to the most dreaded
fear;
Bvjlu ibKmu frwvxo ; nw kMDI nw pwru ]

The terrifying world-ocean is difficult and dreadful; there is no shore on this side or the one beyond.
nw byVI nw qulhVw ; nw iqsu vMJu mlwru ]

There is no boat, no raft, no oars and no boatman.
siqguru BY kw boihQw ; ndrI pwir auqwru ]4]

The True Guru is the only boat on this terrifying ocean. His Glance of Grace carries us across. ||4||
In Sri Guru Granth Sahib Ji, fear has been mentioned multiple times more
commonly as fru or BY. One should also note there are 2 meanings of fear mentioned
in Gurbani, the first is fear and the next is respect. The latter is obviously the
outcome of the initial.
Becoming fearless is a quality of Almighty as mentioned by Guru Gobind Singh in

the above stanza. Till there is I-ness (Haumai), we consider our exsistence to be
different from Almighty and fear will persist. Only when there is ultimate
knowledge by the grace of the Guru144 (gurpRswid), will there be salvation. Sri Guru
Nanak Dev Ji has beautifully mentioned the steps to get rid of all other fears of the
layman by converting them into the fear (sense of respect) of Almighty/Guru below;
fir Gru , Gir fru ; fir fru jwie ] so fru kyhw ; ijqu fir , fru pwie ]
Place the sense of respect (Fear) for Almighty within the home of your heart; with this sense of
respect (Fear) for Almighty in your heart, all other fears shall be frightened away. What sort of fear
is that, which frightens other fears?
144
Paramahansa Ramakrishna preached to his dear disciples: "When a man with a flaming torch enters a house
lying dark for a thousand years, the dark house does not become lighted bit by bit but all at once. Such is the
power of the grace of Guru."

quDu ibnu ; dUjI nwhI jwie ] jo ikCu vrqY ; sB qyrI rjwie ]1]
Without You, I have no other place of rest at all. Whatever happens is all according to Your Will.
||1||
frIAY ; jy fru hovY horu ] fir fir frxw ; mn kw soru ]1] rhwau ]
(151-9, gauVI, mÚ 1)
Be afraid, if you have any fear, other than the sense of respect (Fear) for Almighty. Afraid of fear,
and living in fear, the mind is held in tumult. ||1||Pause||
From the fear (sense of respect) of Almighty/Guru, one would progress to the
ultimate state145 mentioned by Sri Guru Tegh Bahadur Sahib Ji;
BY kwhU kau dyq nih ; nih BY mwnq Awn ]

khu nwnk , suin ry mnw ; igAwnI qwih bKwin ]16]
(1427-7, slok, mÚ 9)
Dear Mind listen! He who does not frighten anyone and is not afraid of anyone. Sri Guru Tegh
Bahadur Ji says, He is known as the scholar and spiritually wise. ||16||
According to Bhagvat Gita, BY means prediction of an undesired outcome in the near

future. So the subject, which separates ‘us’ with the outcome, is time. To overcome
fear one would have to realise that the master of time is Almighty and by removing
the curtain of ignorance there is no pathway left for fear, thus fearlessness.
Fear is, in the ultimate analysis, caused by the absence of true knowledge of one's
own self, the non-discriminatory, eternally abiding, unchanging constant behind the
ever-changing external environment.
ijh Awid AMq ; nhI rUp rws ]

pd ArQ:- Awid-mu`F, beginning[ AMq-AKIr, end[ rws- mUVI, pUMjI, capital
(wealth)[
ijs dw Awid qy AMq nhI hY, Aqy rUp qy (rws) mUVI (pMUjI) vI nhI hY[
Beginningless and endless, sans body and capital. Meaning, Almighty is beyond the
creation’s beginning and doom. He is beyond a specific form (although He is the
form of all) and He is beyond the need of substance (as He is able to do as He
wishes)
145
The fear of the Lord is the beginning of wisdom. But later comes the higher idea. "Perfect love casteth out
fear." Traces of fear will remain with us until we get knowledge, know what God is. (Ref: Bible John 4:18)

ijh rog sog ; nhI jog jugiq ]

pd ArQ:- sog- gmI, sorrow[ jugiq- juVdw, indulge[
ijs ƒ rog dw sog nhI hY, Aqy nw hI jog ivc juVdw hY[
Not subject to malady and sorrow nor indulged in methods of yoga;
ijh qRws Aws ; nhI BUm Bugiq ]6]126]

pd ArQ:- qRws- fr, fear[ Aws- aumId, hope[ Bum-DrqI, earth[ Bugiq-Bogxw,
consume[
ijs ƒ fr nhI hY Aqy nw hI DrqI ƒ Bogx dI Aws krdw hY[
Fearless and desireless to enjoy the fruit of earth.
2nd Meaning: Almighty is not subjected to fear, hope and consumption on this
earth146.
ijh kwl ibAwl ; kitE n AMg ]

pd ArQ:- ibAwl-s`p, serpent[
ijs dy AMg srIr ƒ kwl (ibAwl) s`p ny kdy vI kìtAw nhI hY[
Whose limbs are never bitten by the serpent of time. Meaning, Almighty is beyond
time.
ACY srUp ; AKY ABMg ]

pd ArQ:- ACY- cMgy, beautiful[ AKY- AibnwsI, beyond destruction[ ABMg- ibGn
rihq, beyond complication[
jo hCy srUp vwlw, nws qoN rihq Aqy (BMg) ibGn qoN ibnW hY[
Beauteous form, Imperishable and beyond complications;
ijh nyq nyq ; aucrMq byd ]

pd ArQ:- nyq- byAMq, infinite[ aucrMq- aucwrdy, say[
ijs ƒ vyd sdw hI byAMq byAMq aucwrdy hn[
To whom the Vedas (religious literature) refer as infinite in an affirmative manner;
146
Fear, hope and consumption are the human emotionally related elements which creates instability in life.

ijh AlK rUp ; kQq kqyb ]7]127]

pd ArQ:- AlK- jo iKAw nw jw sky, inexpressible[ kQq- KQn krdIAW, utter[
kqyb- Dwrimk gRMQ, religious books of the Middle Eastern faith, semitic[
kqybW vI ijs ƒ Al`K rUp kQn krdIAW hn[
The semitic scriptures too call You as indescribable.
ijh AlK rUp ; Awsn Afol ]

pd ArQ:- Awsn- Awsx, throne, posture[ Afol- jo nw foly, steady[
ijs dw rUp Al`K hY, Aqy Afol Awsx hY[
Whose form is indescribable and His throne is stable;
ijh Aimq qyj ; ACY Aqol ]

pd ArQ:- Aimq- byh`d, immeasurable[ qyj-pRkws, luminosity[ ACY- nws rihq,
indestructible[
ijs dw qyj Aim`q hY, jo nws qoN rihq, qy ivcwr qoN pry hY[
His luminosity is immeasurable, indestructible and His contemplation is
unfathomable;
ijh iDAwn kwj ; munjn AnMq ]

pd ArQ:- iDAwn- drSn, glimpse[ kwj- kwrj, task[ munjn- munI jn, the
ascetics[ AnMq- byAMq, infinite[
byAMq munI jn ijs dy (iDAwn) drSn kwrj vwsqy[
Innumerable ascetics to get His glimpse perform task like,
keI klp jog ; swDq durMq ]8]128]

pd ArQ:- klp- cwr Arb b`qI kroV virAW dw smW, a time of 4,320,000,000
147
years [ durMq- kiTn, austere[
keI klpw148 q`k (durMq) kiTn jog swDnw krdy hn[
performs austere meditations/penance for many aeons.
147
A Kalap is Lord Brahma’s day in the cosmos translated to our solar years is 4.32 billion years. However in
Makke Madiney Vali Ghosht, it is written that one Kalap is when one tree of the Kalap Tree of the heavens fall
and when all the leaves shed it is known as Maha Kalap which is Parlo (water-world)
148
bRhmw dy iek idn bIqx dw nwm klp hY[ Aqy bRhmw dy iek idn ivc 14 mnvMqr jW 4,320,000,000 vrHy guzrdy
hn[ pr jnm swKI m`ky dI gost ivc iliKAw hY, klp ibRS dw iek p`qw if`gx mgroN klp Aqy swry p`qy JVH jwx mgroN
‘mhW klp’ huMdw hY, mhW klp ƒ hI prlo kihMdy hn[

qn sIq Gwm ; brKw shMq]

pd ArQ:- qn- srIr, body[ sIq-srdI, cold[ Gwm-grmI, heat[ BrKw-mIh, rain[
shMq- shwrdy hn, endure[
srIr au~qy srdI, grmI Aqy vrKw shwrdy hn[
Many endure cold, heat and rain on their bodies;
keI klp ; eyk Awsn ibqMq ]

pd ArQ:- klp- bRhmw dy iek idn bIqn dw nwm klp hY, one day of Lord Brahma,
aeon[ Awsn- cOkVI, posture[ ibqMq- ibqw idMdy hn, passes by[
ieko (Awsx) cONkVI qy bYTy keI klp ibqw idMdy hn[
Many sit in one posture for aeons;
keI jqn jog ; ibidAw ibcwir ]

pd ArQ:- jqn- koiSs, attempts[ ibcwir- ivcwrnI, contemplate[
keI qrW dy jqn qy jog ividAw dy ivcwr (swDMq) krdy hn[
Many make various attempts and reflect on Yogic knowledge;
Note: The Limbs of Yoga. There are 8 recognised limbs (AMg) of Yoga by Sage
Patanjali149
No. Limbs of Yoga Description

(AM g )
1. Awsn Posture
There are a total of 84 postures in Yoga which are

derived from animal postures. Example the vertebrates
support themselves with their legs via sprawling, semi-
erect, and fully erect
2. pRwxwXwm Breathing Techniques (Breath restriction)
To control breath rate thus minimizing the loss of live

as live is the count of breaths
3. Xm Restraints, moral disciplines or moral vows.
149
Sage Patanjali was gifted to Gonika by the Sun deity as she wanted to impart her knowledge on Yoga to her
offspring. Being an ascetic, she was not wedlocked so the Sheshnag who wanted to learn this knowledge was
granted this wish by being sent to Gonika. His name was thus, Pata= falling, Anjali= prayer. He wrote many
great treatise on Sanskrit and Yoga.

There are 5 types of Yam: Ahimsa (non-violence),

Satya (truthfulness), Asteya (non stealing),
Brahmacharya (celibacy, right use of sexual energy),
and Aparigraha (non greed or non hoarding)
4. smwDI Bliss or Enlightenment
smw (Sma)= equal; DI (Dhi)= to see

5. iDAwn Concentration in meditation
6. inXm Positive Duties or observances
There are five Niyamas, including sOc saucha

(cleanliness), sMqoK santosha (contentment), qp tapas
(discipline or burning desire or conversely, burning of
desire), svwdXw svadhyaya (self-study or self-reflection,
and study of spiritual texts), and iesvRprindw
isvarapranidaha (surrender to a higher power)
7. Dwrnw Focused Concentration
Some of the practices of focussing are; Tratak (candle

gazing), visualisation, and focussing on the breath.
8. pRqXhwr Sense Withdrawal
Instead of actually losing the ability to hear and smell,

to see and feel, the practice of pratyahara changes our
state of mind so that we become so absorbed in what it
is we’re focussing on
The 84 Postures (Awsn) of Yoga150

Salutation Posture
1. Suryanamaskar
Standing Postures
2. Hastapada Asana 9. Murgasana

3. Tadasana 10. Eka Pada Asana
4. Vrikshasana 11. Utthit Vipreetpaschimottanasana
5. Hanumanasana 12. Utthit Trivikramasana
6. Garudasana 13. Hastha Asana
7. Vatayanasana 14. Rathachariya Asana
8. Natarajasana 15. Padottanasana
16. Uthita Trikonasana
150
Ref: Classical Hatha Yoga by Yogacharyia Jnandev

Sitting Posture
17. Supta Vajrasana
21. Kundalini Asana
18. Laghu Vajrasana
22. Manduka Asana And Mudras
19. Shashankasana
23. Vajra Veera Asana
20. Ustrasana
24. Vajra Veeriya Asana
Legs Outstretched
25. Janusirasana 33. Kalbhairavasana
26. Paschimottanasana 34. Brahmcharyasana
27. Kurmasana 35. Astavakrasana
28. Niralamb, Paschimottanasana Or 36. Aakarn Dhanurasana
Vajrolimudra 37. Garbhasana
29. Ardha – Baddh – Padam - Paschimottanasana 38. Stambham Asana
30. Gomukhasana 39. Baddha Kona Asana
31. Bhairavasana 40. Pratipahalasana
32. Dwipadshirasana
Cross Legged
41. Yogamudrasana
42. Parvatasana
43. Rajkapotasana
44. Gupt Padmasana
45. Kukuttasana
Seated Twists
46. Ardha Matsyendrasana
47. Matsyendrasana
48. Marichaya Asana
Four-Footed
49. Titibhasana
Face Prone
50. Dhanurasana
51. Bhujangasana
52. Shalbhasana
53. Vipreet Paschimottasana

Inverted Postures
54. Sarvangasana 58. Shirshasana

55. Halasana 59. Kapalasana
56. Vipareeta Karni Mudra 60. Niralamba Sirshasana
57. Karan Peedasana
Hand Or Arm Balancing Postures
61. Bakasana
62. Bakdhyanasana
63. Vrashchikasana
64. Mayurasana
65. Mayuriasana
Lying On Side
66. Vashishtha Tapasya Asana
Supine
67. Chakrasana 72. Navasana

68. Matsayasana 73. Sarva Asana
69. Yoganidrasana 74. Setubandhasana
70. Supta Trikonasana 75. Pavan Muktasana
71. Supta 76. Shavasana
Trivikramasana
Classical Seated Postures For Meditation
77. Padmasana 81. Kandpeedasana
78. Baddhpadmasana 82. Sukhasana
79. Vajrasana 83. Swastikasana
80. Gorakshasana 84. Siddhasana
Once a Sikh who has learnt all the eighty-four (84) postures of Yoga came to Sri
Guru Gobind Singh Ji and said, “Dear True King, I have learnt the 84 postures of
Yoga from the Yogis. If I may, can I demonstrate to you?”
Guru Ji agreed to his request and he performed all the postures. Upon
completion, Guru Ji said that one posture amongst his eighty-four was not done.
The posture that he left out was numbered fifty-five. The Sikh replied, “Dear
Master, I have performed these postures in front of many and none has
commented such. No one ever mentioned that I missed the 55th posture.”
SRI GURU GRANTH SAHIB JI ACADEMY Page203 of 538

Guru Ji replied, “Brother, there is no harm in asking regarding the Eighty-Five numbered
posture.” The Sikh replied, “Master, if there is anyone who knows this posture, can he
demonstrate?” Listening to this, a Sikh from the congregation stood up and Guru Ji
commanded the Sikh to demonstrate the 85th posture. The Sikh immediately came and
bowed down to Guru Ji with his forehead touching the feet of Guru Ji (prostration). Seeing
this, Guru Ji said to the earlier Sikh who performed the postures, “Listen here Sikh, this is
the 85th posture of Yoga without which all the other postures doesn’t mean an iota. By
performing the 84 postures, only ego is intensified but with this 85th posture, ego is nullified.
Just like a guilty that is caught and upon prostration, he/she may be given forgiveness for
his/her wrongdoings but if the guilty performs the 84 postures, there is no chance for his/her
release. All matters can be resolved upon performing prostration which is why this posture is
the greatest of all.”151
swDMq qdp ; pwvq n pwr ]9]129]

pd ArQ:- swDMq- aus dw AMq, His end[ qdp- qd vI, even then[ pwvq- pw skdy,
acheive[ pwr- AMq, end[
qd vI aus dw AMq nhI pw skdy[
Even then, all of the above fail to fathom Almighty.
keI aurD bwh ; dysn BRmMq ]

pd ArQ:- aurD bwh- KVIAW bwhW, straightened arms[ dysn- dySw iv`c, in countries[
BRmMq- Btkdy hn, wander[
keI aurD bwhU, bwhW KVIAW krky KVy hn, keI dySW ivc iPrdy hn[
Many perform austere meditations by straightening their arms skywards; Many
wander in different lands;
keI aurD mD pwvk JulMq ]

pd ArQ:- aurD- mUDy, upside down[ JulMq- ltkdy hn, hanging[
keI (aurD) mUDy ho ky A`g dy ivc (JUlMq) ltkdy hn[
Many hang upside down on fire (a form of penance);
keI isimRiq swsqR ; aucrMq byd ]

pd ArQ:- aucrMq- aucwrdy hn, pVHdy hn, recite[ byd- vyd, Vedas[
keI ismRqIAW, SwSqr qy vyd pVdy hn[
Many recite the Smritis, Shastras and Vedas;
151 Ref: Parchia Patshahi Dasvin by Sevadas (1741AD), Sakhi (story) number 35, Part 2.
SRI GURU GRANTH SAHIB JI ACADEMY Page204 of 538

keI kok kwb ; kQq kqyb ]10]130]

pd ArQ:- kwb- kwiv rcnw, poetry[ kQq- kQdy hn, read[ kqybW- Dwrimk gRMQ,
Semitic religious scriptures[
keI kok, keI kwbX, qy keI kqybW pVHdy hn[
Many study Koka’s work (Kok Shastar), poetry or Semitic scriptures.
keI AgnhoqR ; keI paun Ahwr ]

pd ArQ:- Agn hoqR- Agn hvn, Homa[ paun Ahwr—pOx dw Bojn, inedia (to live
without consuming food, living on air)[
keI Agn hoqR krdy hn, keI pOx Ahwr krdy hn[
Many perform Homas (fire ritual), many live on air (inedia);
keI krq kot ; imRq ko Ahwr ]

pd ArQ:- krq- krdy hn, perform[ kot- kRoVW, tens of million[ imRq- im`tI, sand[
Ahwr- Bojn, food[
keI kRoVW (imRq ko) im`tI dw Bojn krdy hn[
Many tens of millions (Crore) eat sand for food152;
keI krq swk ; pY pqR BC ]

pd ArQ:- swk- swg, leafy vegetable[ pY- du`D, milk[ pqR- p`qy, leaves[ BC- Kwxw,
food[
keI swk (pY) Aqy p`qr Kwxw krdy hn[
Many live on leafy vegetables and leaves;
nhI qdp dyv ; hovq pRq`C ]11]131]

pd ArQ:- qdp- qd vI, even then[ pRq`C- pRq`K, manifest, apparent[
pr qd vI prmwqm dyv pRq`K nhI huMdw[
Even then Almighty does not manifest.
2nd Meaning: Even after observing the above mentioned adverse penances,
Almighty’s manifestation has not been seen by them.
152
The term for consuming sand is known as geophagia. In humans, it is known as pica which is usually caused
by nutritional deficiency (iron, zinc, etc.) or as a result of psychological aetiologies. Also, there are certain
places in this world where sand/clay is consumed such as in Cameroon where it is eaten for pleasure or to
surpress hunger. In the animal kingdom, there are several species that practices geophagia such as silky sifaka
(lemur), South American parrots, certain primates and bats.

keI gIq gwn ; gMDRb rIq ]

pd ArQ:- gwn- gwauNdy hn, sing[ gMDRb- dyv lok dw gvYXw, singers of the heaven[
keI gMDRbw rIq vWg gIq gwauNdy hn[
Many sing divine in Gandharv style (musicians in heaven);
keI byd swsqR ; ibidAw pRqIq ]

pd ArQ:- byd- vyd, Vedas[ ibidAw-ividAw, knowledge[ pRqIq- inscw,
conviction[
keI SwSqRW qy vydW dI ividAw au~qy inScw krdy hn[
Many have full conviction on Vedas and Sastras;
khUM byd rIq ; jig Awid krm ]

pd ArQ:- rIq- FMg, rsm, style, custom, rite[ Awid- Awidk, etc.[ krm- kMm, deed,
act[
keI vydW dI rIqI Anuswr jg Awidk krm krdy hn[
Many perform acts like yajna and other rituals in accordance to the Vedic custom;
khUM Agn hoqR ; khUM qIrQ Drm ]12]132]

pd ArQ:- hoqr- hvn, Homa (fire ritual)[
keI Agn hoqr krdy hn Aqy keI qIrQW pur jw ky Drm krdy hn[
Many perform Homas and some go to the pilgrimage centres to perform righteous
deeds.
keI dys dys ; BwKw rtMq ]

pd ArQ:- BwKw- bolI, language[ rtMq- boldy hn, speak[
keI dysW dysW dI bolI boldy hn,
Many utter multiple languages of different lands;
keI dys dys ; ibidAw pVMq ]

pd ArQ:- pVMq- pVHdy hn, learn[
keI dysW dysW ivc jw ky ividAw pVHdy hn[
Many travel abroad to acquire new knowledge;

keI krq ; BWq BWqn ibcwr ]

pd ArQ:- BWq BWqn- Anyk qrHW, various, multidisciplinary[ ibcwr- ivcwr,
discussion[
keI Anyk qrW dI ivcwr krdy hn[
Many indulge in multidisciplinary discussions;
nhI nYk qws ; pwXq n pwr ]13]133]

pd ArQ:- nYK- QoVw ijhw, an iota[ qwsu- aus dw, of that[ pwXq- pwauNdy, acheive[
pwr-AMq, end, limit[
pr (qwsu) aus dw (nYk) QoVw ijMnHw vI AMq nhI pw skdy[
But all these still fail to fathom the limit of Almighty.
keI qIrQ qIrQ ; BRmq su BRm ]

pd ArQ:- BRmq- BONdy, Btkdy, wander[ BRm- BlyKy iv`c, in doubt[
keI qIrQ qIrQ au~qy BONdy iPrdy hn Brm vIc[
Many wander on different pilgrimage sites in doubt;
keI AgnhoqR ; keI dyv krm ]

pd ArQ:- AhnhoqR- A`gn hvn, fire ritual (homa)[
keI Agn hoqr krdy hn[ keI dyv krm krdy hn[
Many perform fire rituals (Hom) and some implement deity acts (righteous deeds);
keI krq ; bIr ibidAw ibcwr ]

pd ArQ:- krq- krdy hn, perform[ ibcwr-ivcwr, contemplate[
keI SSqR ividAw dw ivcwr krdy hn[
Many learn, contemplate and practise martial education;
nhI qdp qws ; pwXq n pwr ]14]134]

pd ArQ:- qdp-qd vI, even then[ qws- aus dw, His[ pwr-AMq, end[
Even then they fail to find His limits.

khUM rwjrIq ; khUM jog Drm ]

pd ArQ:- rwjrIq- rwj dI rIqI, politics[
ikqy rwj rIqI krdy hn, ikqy jog Drm ƒ Dwr rhy hn[
People at places play politics and some on the other hand follow yogic practices;
keI isMimRq swsqR ; aucrq su krm ]

pd ArQ:- aucrq- aucwrdy hn, utter[
keI isMmRqIAW SwSqRW dy aucwrx kIqy Su`B krm kr rhy hn[
Some are abiding by the principles set in the Smritis and Sastras and perform good
deeds;
inaulI Awid krm ; khUM hsq dwn ]

pd ArQ:- inaulI Awid krm- iek Xog ikRAw krm, It is a Yogic method in which both
the shoulders are relaxed and the back is straightened. Then the abdomen is moved
to all direction with the help of Pranas just like how a yogurt is churned[ hsq-hwQI,
elephant[
keI nOil krm Awidk Xog swDn krdy hn Aqy keI hwQI dwn kr rhy hn[
Some perform the exercise of stomach (& other Yogic practices) and some donate
elephants in charity (considered a huge donation in the medieval times);
khUM AsmyD ; mK ko bKwn ]15]135]

pd ArQ:- AsmyD mK- auh m`K X`g ijs ivc (Asv) GoVw (myD) mwirAw jwvy, ijs X`g
ivc GoVy dI kurbwnI hovy, it is considered one of the major homas of the Hindus where
the sacrifice of a horse is performed[ bKwn-vwrqw kr rhy hn, narrating[
keI AsvmyD X`g ƒ krn dIAW vwrqW kr rhy hn[
Some are narrating the eulogies of ashavmedh yajna;
khUM krq ; bRhm ibidAw ibcwr ]

pd ArQ:- krq- krdw, perform[
ikqy koeI bRhm ivdXw dw ivcwr krdw hY[
Some are contemplating on divine knowledge of the universe;

khUM jogrIq ; khUM ibrD cwr ]

pd ArQ:- jogrIq- jog dI rsm, Yogic customs[ ibrD cwr- jo krnI iv`c v`fw hovy,
whose doings are great, striver[
ikqy koeI jog dI rIq krdw hY, Aqy ikqy koeI (ibRDcwr) Acwr ibRD153 hY[
Some are abiding by the yogic practices and some are strict practitioners (Aamil);
khUM krq jC ; gMDRb gwn ]

pd ArQ:- j`C- dyvqw, deity whose master is Kuber (the deity of wealth)[ gMDrb-
dyv lok dw gvYXw, singers of the heaven[ gwn- gwien krdw hY, sing[
ikqy koeI j`C qy gMDrb vWg gwien krdw hY[
Some like the deities (under the leadership of Kuber) and Gandharv (singers of
heaven) sing;
khUM DUpdIp khUM ArG dwn ]16]136]

pd ArQ:- dIp- dIvy, oil lamp[ ArG- jl, du`D, kuSw, dhI, sroN, cwvl Aqy jo jo
dyviqAW ƒ Arpn kIqy jWdy hn, the offering of deities (e.g. water, milk, kusha
154
grass , yogurt, mustard greens, rice, etc.)[
ikqy koeI Dup dIp sjw ky AwrqI krdw hY, Aqy koeI Arg155 dwn krdw hY[
Some burn oil lamps and incense sticks for devotion and some make symbolic
offerings to the deities.
Among the other forms of worship (16 numbers) of deities, 5 services hold major
role corresponding to our 5 senses;
No. Services Description

1. Applying sandalwood paste For the sense of touch
(cooling)
2. Recitation of Almighty’s name For the sense of hearing
153
jo krnI iv`c v`fI hovy, Awiml purS[ The ones who strive. Known as Aamil in Arabic.
154
Kusha, whose name signifies sharp in the sense of acute, is the root for the Sanskrit word for "expert,"
kosala. The sanctity of dharba, also known as kusha (or, kusa) grass, is as old as the Indian deities. Puranas tell
how Vishnu assumed the form of the Cosmic Tortoise (Kachh Avtar) whose shell served to support Mandara, the
mountain that served as a dasher in the Churning of the Sea of Milk. As the mountain rotated, several hairs were
rubbed from the tortoise's back. With time, they washed ashore and became Kusha. Therefore, in the traditional
hair-cutting of Vaishnava toddlers, the hair is touched with kusha grass before it is cut. It was used as a ritual
seat as far back as the Vedas, and the Bhagavad Gita (ch. 6) stipulates that, covered with a skin and a cloth, it is
the appropriate seat for meditation. Therefore, it was one of the first offerings made to the Buddha.
155
solHW qrHW dI pUjw iv`c iek qrIkw ArG dwn hY[ auh pwxI ijs iv`c Pl, cwvl, d`B Awidk hn, iksy dyvqy dy swhmxy
igrwaux dw nwm ‘ArG dwn’ hY[ Among the 16 types of worship (Upacharas), Aargh as mentioned by Guru Ji is
one of it.

(blissful)
3. Incense stick For the sense of smell
(refreshing)
4. Oil Lamp For the sense of sight
(Illumination)
5 Food For the sense of taste
(savour)
khUM ipqR krm ; khUM byd rIq ]
pd ArQ:- ipqR krm- iqR pRqI srwD krm Awid krny, ancestors worshiping[
ikqy koeI (ipqr krm krdw hY) ikqy koeI vydW dI rIq krdw hY[
Some peform deeds to benefit souls of their ancestors, and some follow Vedic
traditions;
khUM inRqnwc ; khUM gwn gIq ]

pd ArQ:- inRqnwc- inrqk nwc, dancing on music[
ikqy koeI inRq nwc krdw hY, ikqy koeI gIq gwauNdw hY[
Some dance on music and some sing songs [to Almighty];
khUM krq swsqR ; isMimRiq aucwr ]

pd ArQ:- aucwr- aucwrn krdy hn, recite[
ikqy koeI SwSqrW ismRqIAW dw aucwr krdw hY[
Some recite the hymns from Sastras & Smritis;
keI Bjq ; eyk pg inrwDwr ]17]137]

pd ArQ:- Bjq- Bjn, meditate[ pg- pYr, foot[ inrwDwr- ibnw Awsry,
unsupported[
ikqy koeI iek pYr dy Awsry KVw ho ky Bjn kr irhw hY[
Some meditate standing unsupported on one leg
keI nyh dyh ; keI gyh vws ]

pd ArQ:- nyh- ipAwr, affection[ dyh- srIr, body[ gyh- Gr, abode[ vws- invws,
reside[
keI dyh nwl nyh krdy hn, keI Gr ivc vws krdy hn[
Some develop affection for their bodies and some householders for home;

2nd Meaning: Some develop affection for their bodies and some reside in their
houses;
keI BRmq ; dys dysn audws ]

pd ArQ:- BRmq- iPrdy, wander[ audws-gm, sadness, detachment[
keI audws ho ky dySW ivc iPrdy hn[
Some develop detachment and wander in lands;
keI jl invws ; keI Agn qwp ]

pd ArQ:- jl- pwxI, water[ Agn- A`g, fire[ qwp- qp, penance[
keI jl ivc vsdy hn, keI pMj Agn qpdy hn[
Some meditate standing in water, some sitting surrounded by fire;
keI jpq aurD ; ltkMq jwp ]18]138]

pd ArQ:- jpq- jpdy[ aurD- mUDy mUMh, upside down[ ltkMq- ltkdy, hanging[
keI (aurD) mUDy mUMh ltk ky jwp ƒ jpdy hn[
Some hang themselves upside down to chant.
keI jpq jog ; klpM pRjMq ]

pd ArQ:- klpM- jugW jugWqrW q`k, for Ages, aeons[ pRjMq- q`k, till[
ikMny hI klpW q`k jog Dwr ky jp krdy hn[
Some embrace Yoga and perform meditation (Yog) and recite Your name for aeons,
nhI qdp qws ; pwXq n AMq ]

pd ArQ:- qdp- qd vI, even then[ qws- aus dw, Your, thee[
Even then they still fail to conclude the limits (fathom) of Almighty;
keI krq kot ; ibidAw ibcwr ]

pd ArQ:- kot- kRoV, tens of million, 1 crore= 10,000,000[
keI kRoVW ividXw dw ivcwr krdy hn[
Tens of millions contemplate on various branches of knowledge,

nhI qdp idst ; dyKy murwr ]19]139]

pd ArQ:- qdp- qd vI, even then[ idst- drSn, glimpse, sight[ murwr- murwrI,
pRmwqmw, Almighty who has slained Demon Murar[
qd vI aus murwrI dw drSn A`KW nwl nhI pw skdy[
Even then after all the great efforts they still fail to obtain Almighty’s glimpse.
Note: Murari (murwr). This name of Almighty has been used since the slaying of the
demon Mur to denote Almighty.
Once in the age of Satyug, the demon named Mur, the son of demon Naadijang won
over the Kingdom of Heaven (Dev Lok) from the deities. He started ruling and
harassing the deities from their abodes. The deities went for help and protection
from Vishnu. The demon Mur was so powerful and possessed a huge fleet of
soldiers to defend him and the kingdom. Vishnu approached him and asked the
demon to surrender and return the heaven to their owners, the deities. Upon refusal
and paying no attention to the request, a battle between Mur and God ensued. The
battle lasted for many celestial years. While in the battle, Vishnu was fatigued and
he went for a rest in the cave named Sinhvati in Badrikashram and the demon
followed Him. Whilst Vishnu was resting, Mur was about to strike, and a beautiful
damsel (Ekadashi) with all sorts of divine artilleries in her hands appeared.
Enchanted by her beauty, Mur got entangled to her sensational beauty, lost his own
senses and asked her to marry him. The woman said, “Oh no! It is not easy to have
me in marriage. I have a condition that whoever wins me in a battle will marry me.”
Blinded in the beauty of the woman, another battle started between them. Mur did
not realise that one of the two has to die in order for the other to win. Ultimately,
Mur was killed in the war.
Murar in Sri Guru Granth Sahib Ji;
hir gun nwhI AMq pwry , jIA jMq siB Qwry ; sgl ko dwqw eykY , AlK murwry ]
(1385-13, svXy, mÚ 5)
Dear Almighty, there is no end or limit to Your Glorious Virtues; all beings and creatures are
Yours. You are the Giver of all and You (the slayer of Mur Demon) are beyond the comprehension
of the Beings (jeev).
Murar in Sri Dasam Granth Sahib Ji,
muMfhu sy mDukItB sy ; mur sy AG sy ijin koit dly hY ]

Who has trampled crores of Mundakasur, Madhu-Kaitabh, Mur and Aghasu
(Bachitar Natak- Sri Dasam Granth Sahib)

Murar in Bhai Gurdas Varaan;
pwrbRhm pUrx bRhm guru rUpu murwry] guru cylw cylw gurU gur sbdu vIcwry]
The killer of Mur demon, the transcendent Brahm is the perfect Guru Brahm. Under His influence the
Guru becoming disciple and the disciple becoming Guru, they ponder upon the word of the Guru, i.e.
the Guru and the disciple have subsumed in each other.
(Vaar 38 Pauri 19 Bhai Gurdas Varaan)
ibn Bgq skq ; nhI prq pwn ]

pd ArQ:- Bgq- BgqI, devotion[ skq- SkqI, qwkq, power[ prq- AwauNdw,
come[ pwn- h`Q, hands[
BgqI dI (skiq) qwkq qoN ibnW auh (pwn) h`Q nhI (prq) AwauNdw[
Without the power of devotion he cannot be realised;
Bhai Gurdas Ji in his Vaar describes the conversation of Almighty with Bhagat
Naamdev Ji upon the inquiry by Bhagat Trilochan Ji on how can one have a sight of
Almighty;
hauN ADIn hW Bgq dy phuMc n hMGW BgqI dwvY ]
hoie ivcolw Awx imlwvY ]12]
I am under the total control of the devotees and their loving claims I can never reject; rather I, myself
also cannot understand them. Their loving devotion, in fact, becomes mediator and makes them meet
me.”
(Vaar 10 Pauri 12 Bhai Gurdas Vaaran)
bhu krq hom ; Ar jg dwn ]

pd ArQ:- Ar- Aqy, and[
BwvyN bhuqy hom qy jg kIqy jwx qy dwn vI kIqy jwvx[
Even by doing many yajnas and charities.
ibn eyk nwm ; iek icq lIn ]

pd ArQ:- lIn- smwauxw, merge[
iek vwr ho ky iek nwm ivc lIn hoey qoN ibnW[
One can never attain Almighty without reciting His Name with full concentration.

Pokto srb ; Drmw ibhIn ]20]140]

pd ArQ:- Pokto- ivArQ, useless[ srb- swry, all[ ibhIn- inkMmy krm, futile deeds[
swry (ibhIn) inkMmy Drm Pokt hn[
Without Almighty’s Name, all other rituals and rites are futile (useless).
Note: While describing practices like Neoli, Kundalini, etc., Sri Guru Nanak Dev Ji
ultimately says;
nwm ibnw , Pokt siB krmw ; ijau bwjIgru Brim BulY ]1]
(1343-8, pRBwqI, mÚ 1)
Without Almighty’s Name (Naam), all their actions are useless, like the magician who deceives
through illusions. ||1||
Note: Paintings of Sri Guru Gobind Singh Ji

On the following pages, are the original portraits of Sri Guru Gobind Singh Ji
commissioned during his tenure. The paintings arranged are as the age of Guru Ji
progresses starting from His age of around 5 years old till 40 years old. These age
circas are based on historical evidences and literatures such as, Dasam Granth
Darshan by Piara Singh Padam (in Punjabi) wherein he has given the portrait of
Guru Ji in his child form along with the portrait in the Anandpuri Sri Dasam Granth
Manuscript and Takht Sri Hazur Sahib.

Painting of Sri Guru Gobind Singh Ji at the time when Guru Ji was in Patna Sahib.
Guru Ji age circa 5-6 years old. This painting is present in Gurdwara Bal Leela
Sahib in Patna Sahib. Gobind Sagar by Piara Singh Padam published in 1991AD
records the presence of a painting of Guru Ji.

Painting of Sri Guru Gobind Singh Ji at the time when Guru Ji was on his way to
Punjab from Patna Sahib most likely drawn at Lucknow. Guru Ji age circa 7 years
old. This painting was present in Gurdwara Yahiyaganj Lucknow as mentioned by
Piara Singh Padam in Gobind Sagar but now is in Private Collection.

Painting of Sri Guru Gobind Singh Ji with a qalam at the time when He was
composing Jaap Sahib, Akaal Ustat, etc. at Anandpur Sahib. Guru Ji’s age circa 11
years old. (This painting is in the collection of Bhai Rupa and was passed onto this
family by Sri Guru Gobind Singh Ji before embarking on His journey south along
with other relics in 1706AD). Private collection.)

Painting of Sri Guru Gobind Singh Ji at the time when He was on His way back to
Anandpur Sahib from Paonta Sahib. Guru Ji’s age circa 22 years old.

Painting of Sri Guru Gobind Singh Ji whilst hunting at the time when He was in
Anandpur Sahib upon the completion of Charitropakhyan in 1696AD. Guru Ji’s age
circa: 30 years old.
(Both of the above paintings are in the Darbari Anandpur Sahib manuscript of Sri
Dasam Granth Sahib completed in 1695/1696AD which has Ang (pages) corrected
by Guru Gobind Singh Ji. Photographs of this manuscript are shown later. This
manuscript was present in Sikh Reference Library, Amritsar but now in Private
collection USA.)

Sri Guru Gobind Singh Ji in His court with the Sahibzadey at Anandpur Sahib in
1698AD156. Guru Ji’s age circa: 32 years old.
Note: Baba Fateh Singh Ji is not in this painting as he two (2) years old at the time.
Whereas, Baba Baba Ajit Singh Ji was 9 years old, Baba Jujhar Singh Ji was 6
years old and Baba Jorawar Singh Ji was 3 years old.
156
This painting was retrieved by Baba Hathi Singh from the Guru Ke Mehal in Delhi in 1723 who kept it with
him till his death in 1782. Which was then passed on till it was given to Akali Kaur Singh Nihang and then
published in Sri Guru Shabad Ratan Parkash in 1923.

Painting of Sri Guru Gobind Singh Ji in Nanded157. Guru Ji’s age circa: 40 years old
157
This painting has been brought to the wider Sanggat in Dasam Granth Darshan by Piara Singh Padam along
with other contemporary paintings. This has also been shown in Guru Gobind Singh Samarpan Granth by
Birinder Singh published in 1967AD. This original painting has been later reproduced by Sardool Singh and
Saab Singh identically as shown in our dedication. The reproduced painting, has these wordings on it, ‘Xy mUrqI
iqAwr krI srdUl isMG v swb isMG vwly kIqI mUrqI dw qsvIr Asl hjUr swihb dI gurU goibMd isMG’ This painting has
been prepared by Sardool Singh and Saab Singh by taking the original painting of Guru Gobind Singh in
Hazoor Sahib.

qÍpRswid ] qotk CMd ]

Your Grace. Totak Chhand
jY jMphu ; jugx jUh juAM ]

pd ArQ:- jY- jo, whom[ jMphu- jpdy hn, chant[ ju`gx- jogI, Yogi, practitioners of
Yoga[ jUh- smUh, swry, all[ juAM-juV ky, engross[
swry jogI juV ky ijs ƒ jo jpdy hn[
Whom, in the congregation the Yogis are engrossed eulogizing;
BY kMphu ; myr pXwl BuAM ]

pd ArQ:- BY- fr, fear[ kMphu- kMbdy, tremble, shiver[ myr- AkwS, sky[ BuAM-
DrqI, land[
ijs dy fr nwl (myru) AkwS pqwl qy DrqI kMbdy hn[
Whose fear makes skies, underworld and land tremble;
qp qwps ; srb jlyr QlM ]

pd ArQ:- qwps- qp krn vwly qp`svI, ascetic, the ones who meditate[ srb-swry,
all[ jlyr- jlW dy, of the water[ QlM-QlW dy, of the land[
swry jlW QlW dy qpsI ijs ƒ pwaux leI qp krdy hn]
For whose achievement many of the land’s and water’s ascetic meditate,
Dn aucrq ; ieMdR kumyr blM ]1]141]

pd ArQ:- aucrq- aucwrdy hn, say[ kumyr- kubyr, Kuber, the lord of wealth[ blM-
bl rwjw, King Bal[
ieMdR, kubyr qy bl rwjw ijs ƒ DMn DMn aucwrdy hn[
Whom Indar, Kuber and King Bal158 acknowledge as great.
158
King Bal (or called as Bali) was a powerful and philanthropic king of demon (asura) lineage. He was the
grandson of Bhagat Prahlad Ji. By his penance and might, he conquered the whole world and heavens. Indra and
other gods fearing that the demons would conquer all the three worlds, went to Lord Vishnu for help. Lord
Vishnu then to an incarnation as a dwarf Brahmin and asked for alms from King Bal. As Bal was conducting a
Yajna and with him being a benovalent, he could not decline the request of the dwarf Brahmin (Bavan/Vaman
Avtar) of granting 3 foot steps wide land. King Bal initially laughed at his request and decided to give more than
he requested but was politely declined. When King Bal agreed to give him land of 3 footsize, Bavan grows into a
giant, the size of cosmos. In the first step, he covers the earth. In second, he takes the heavens. For the third, Bali
offers his head on which Vamana steps sending the demon king to the Patala (netherworld).

AnKyd srUp ; AByd AiBAM ]

pd ArQ:- AnKd- Kyd qoN ibnW, An= without; Kyd= dissapointments, sorrows[
AByd-Byd rihq, without difference (One)[ AiBAM- BY rihq, fearless[
jo Kyd qoN ibnW srUp vwlw, Byd qoN ibnW qy BY qoN rihq hY[
His form is beyond any sorrows, difference (the form of One) and Fearless,
AnKMf ABUq ; ACyd AiCAM ]

pd ArQ:- AnKMf- jo KMifAW nw jw sky, indivisible[ ABUq- q`qW qoN rihq, beyond the
make of 5 elements[ ACyd- jo CyidAw nw jw sky, invinsible, one which cannot be
pierced/penetrated[ AiCAM- nws rihq, imperishable[
KMifAw nhIN jWdw, q`qW qoN ibnW, Byd qoN rihq Aqy ACyd hY[
Indivisible, beyond the make of 5 principle elements of creation159, invincible and
imperishable;
Ankwl Apwl ; idAwl AsuAM ]

pd ArQ:- Ankwl- kwl rihq, timeless, immortal[ Apwl-pwlxw rihq, does not
require nurturing, self-existent[ idAwl- dieAw krn vwlw, benevolent, merciful[
AsuAM- hOmY dw qXwgI, without Haumai (I-ness)[
kwl qoN ibnW, pwlxw qoN rihq, (AsuAM) iblkul Awp hI dieAwlU hY[
He is Timeless, Self-existent, without Haumai and Compassionate;
ijh TtIAM ; myr Akws BuAM ]2]142]

pd ArQ:- TtIAM- bxW id`qy hn, made[ myr- sumyr prbq, mountains like Sumer[
Akws- Asmwn, skies[ BuAM- DrqI, land[
ijs ny AkwS, sumyr qy DrqI ƒ kwiem kIqw hoieAw hY[
He, who has made the sky, mountains and land.
159
Almighty is the sole creator. Therefore, He is beyond the creation of Maya.

AnKMf AmMf ; pRcMf nrM ]

pd ArQ:- AnKMf- nw KMn vwlw, indivisible[ AmMf- nw siQr hox vwlw, indisputable[
pRcMf- qyj pRkwS vwlw, radiant illumination[ nrM- purK rUp, form of a male[
jo nw KMfn hox vwlw, nw siQr hox vwlw, qy v`fy qyj vwlw purK hY[
He, who is indivisible, indisputable and has Radiant illumination in the form of a
male;
Note: Male. When describing Almighty in a form, it has always been portrayed as a
male (husband) and the rest of its creation (Maya) as female (wife). Just like;
iesu jg mih purKu eyku hY ; hor sglI nwir sbweI ]

(591-19, vfhMsu, mÚ 3)
In this world, there is one Husband Almighty; all other beings are His brides.
However, one can also find multiple references such as below which is usually said
to describe the infinite formless Almighty;
nwir n purKu ; khhu koaU kYsy ]

(685-17, DnwsrI, mÚ 1)
He is not male, and He is not female; how can anyone describe Him?
In conclusion there are 2 different points of views in this, the first is of the common
man and the latter is of an enlightened person (Brahmgiani). For a layperson to
understand the concept of God, it has to be made through examples such as
Almighty is a male and we (the creation) as female, etc. Just like a child is taught
alphabet ‘A’ is for ‘apple’ and we all know that ‘A’ can be many other words but for
the ease of understanding, such terminology is used. For an enlightened person,
there is no difference between a male and a female; a human with an animal; a plant
with a fruit; etc. In that state, all is one and there is no ‘I’, ‘or ‘we’, there is basically
no self-exsistence. In reality, the whole creation is the result of our ignorance but
even if know it is we still cannot appreciate. This is where gurpRswid (Gurpersad) or
qÍpRswid (Tvaparsad) comes into play.
ijh rcIAM ; dyv Adyv brM ]

pd ArQ:- ijh- ijs ny, whom[ rcIAM- bxwey, pYdw kIqy, made[ dyv-dyvqy, deities[
Adyv- dYNq, demon[ brM- cMgy mMdy, good and bad[
ijs ny dyv dYNq, qy hor sB (brM) cMgy mMdy bxwey hn[
He who has created the deities and demons; the good and bad;

sB kInI ; dIn ijmIn jmw ]

pd ArQ:- kInI- kr id`qI, done[ ijmIn- DrqI, land[ jmw- AkwS, sky[
aus ny hI swrY DrqI qy (jmW) AkwS ƒ (kIn dIn) kr id`qw hY[
He made it all happen for the earth and sky;
ijh rcIAM ; srb mkIn mkw ]3]143]

pd ArQ:- rcIAM- rcnw kIqI, create[ srb- swry, all[ mkIn- rihx vwly, dweller[
mkw- mkwn, house[
ijs ny swry mkwnW vwly, Aqy mkwn bxw id`qy hn[
The creator of all houses and dwellers therein.
ijh rwg n rUp ; n ryK ruKM ]

pd ArQ:- rwg-pRym, love[ ryK- icMnH, mien[ ruKM- ichrw, face[
ijs dw iksy nwl pRym nhI, qy nw hI iksy nwl rUp ryK, qy (ruKM) ichrw imldw
hY[
Unattached to anyone, formless and no mien or similar appearance;
ijh qwp n swp n ; sok suKM ]

pd ArQ:- qwp- du`K, klys, pains, distress[ swp- srwp, curse[ sok-du`K, sorrow[
suKM-su`K, joy[
ijs ƒ qwp srwp nhI, qy nw hI (sok) duK suK hY[
He is beyond distress and curses, saddness and joy;
ijh rog n sog n ; Bog BuXM ]

pd ArQ:- sog- gm, sorrow[ BuXM- fr, fear[
ijs ƒ rog sog nhI, qy nw hI Bog qy fr hY[
Not subject to ailment, sorrow, enjoyment (of consumption) or fear;
ijh Kyd n Byd n ; Cyd CXM ]4]144]

pd ArQ:- Kyd- qklIP, difficulties[Cyd- eIrKw, jealousy[ CX- fMJ, pains[
ijs ƒ (Kyd) qklIP qy Cyd nhI, Aqy nw hI (Cyd) eIrKw qy (CX) fMJ hY[
Beyond difficulties, jealousy and pains.

ijh jwq n pwq n ; mwq ipqM ]

pd ArQ:- jwq- ibrwdrI, brotherhood, caste[ mwq- mwqw, mother[ ipqM-ipqw,
father[
ijs dI jwq ibrwdrI nhI hY, Aqy nw hI mwqw ipqw hY[
He does not have a caste, social strata, mother or father;
ijh rcIAM ; CqRI CqR iCqM ]

pd ArQ:- rcIAM- bxweI, created[ CqRI CqR- C`qR Dwrn vwly, kings, Ones who adopt
flag (meaning sovereign rulers)[ iCqM- DrqI, land[
ijs ny (iCqM) ipRQvI pur C`qr Dwrn vwly C`qrI bxwey hn[
The one who has made the Kings whose flags (kingdoms) are seen on earth;
ijh rwg n ryK n ; rog BxM ]

pd ArQ:- rwg- pRym, affection[ ryK- icMnH, mien[ BxM- khIdw hY[
ijs ƒ rwg nhI hY qy rUp ryKw nhI hY Aqy nw hI rog khIdw hY[
He who is beyond affection and has no form, mien and free from all ailments;
ijh dÍYK n dwg n ; doK gxM ]5]145]

pd ArQ:- dÍYK- dvYK, duality[ dwg-inSwn, mark[ doK- klMk, blemish[ gxM-
ivcwrIdw, contemplate[
ijs ƒ dvYK dw dwg (inSwn) nhI hY, Aqy nw hI (doK) (klMk) ivcwrIdw hY[
He does not have the mark of duality and he does not contemplate on the blemish of
others.
ijh AMfh qy ; bRhmMf ricE ]

pd ArQ:- AMfh- AMfy, egg[ bRhmMf- isRstI, dunIAW, universe[ ricE-bxwieAw,
made[
ijs ny AMfy160 qoN bRhmMf bxwieAw hY[
He who has created an entire universe from an egg161;
160
mMnU ismRqI dw kQn hY –pihly sunihrI ANfw pYdw hoieAw , ijs dy do tukVy ho gey, hyTly qoN DrqI qy auprly qoN AkwS pYdw
hoey[ According to Manu Simirti, in the beginning there was a golden egg which when separated into two halves
formed the skies and earth.
161
See Pauri number 37 for more details.

dscwr krI ; nvKMf sicE ]

pd ArQ:- dscwr- cOdW, ds= ten (10) + cwr= four (4) meaning 14 (10+4)[ nvKMf-
nO KMf, nine continents[ sicE- swjy, bxwey, made[
cOdW lok bxw ky nO KMf (sicE) swjy hn[
He created fourteen worlds and nine continents;
rj qwms ; qyj Aqyj kIE ]

pd ArQ:- qyj-idn, day[ Aqyj- rwq, night[ kIE- kIqw, made[
ijs ny rjo, qmo, Aqy (qyj) idn qy (Aqyj) rwq ƒ bxwieAw hY[
He who has created the three qualities of Maya162, day and night;
AnBau pd Awp ; pRcMf lIE ]6]146]

pd ArQ:- AnBau- pRmwqmw, Bau rihq, Awpxy Awp, fearless, Almighty, by Himself[
pRcMf- v`fw pRkwS, resplendent aura[ lIE- ilAw hY, taken[
aus ny (AnBau) Awpxy Awp hI Awpn (pRcMf) v`fw pRkwS srUp bxw ilAw hY[
By himself, He has created his own Self-effulgent aura.
Sri Guru Arjan Dev Ji consisely explains the roles of Almighty as being mentioned
by Guru Gobind Singh Ji in Raag Bilawal of SGGS;
eyk rUp ; sglo pwswrw ] Awpy bnju ; Awip ibauhwrw ]1]

The entire Universe is the form of the One Almighty. He Himself is the trade, and He Himself is the
trader. ||1||
AYso igAwnu ; ibrloeI pwey ] jq jq jweIAY ; qq idRstwey ]1] rhwau ]

How rare is that one who is blessed with such spiritual wisdom. Wherever I go, there I see Him.
||1||Pause||
Aink rMg ; inrgun iek rMgw ] Awpy jlu ; Awp hI qrMgw ]2]
He manifests many forms, while still He is formless and absolute, and yet He has One Form. He
Himself is the water, and He Himself is the waves means that he the cause and He is the effect or He
is the creator and He is the creation. ||2||
Awp hI mMdru ; Awpih syvw ] Awp hI pUjwrI ; Awp hI dyvw ]3]

He Himself is the temple, and He Himself is the servant. He Himself is the worshipper, and He
Himself is the deity. ||3||
162
Refer to Pauri number 110 for further reading.

Awpih jog ; Awp hI jugqw ] nwnk ky pRB ; sd hI mukqw ]4]1]6]

(803-14, iblwvlu, mÚ 5)
He Himself is the Union; He Himself is the Method (Way). Guru Nanak says His Almighty is forever
liberated. ||4||1||6||
isRA isMDr ibMD ; nigMD ngM ]

pd ArQ:- isRA- isrjy, constructed, made[ isMDr- smuMdr, seas[ ibMD- phwV,
mountains[ nigMD- sumyr prbq, Mt. Sumer[ ngM- purSw ƒ, human beings[
ijs ny isMD smuMdr (ibMd) phwV (nigMd) sumyr qy purSW ƒ (isRA) isrijAw hY[
He who has created the oceans, mountains like Sumer and beings;
isRA j`C gMDRb ; PixMd BujM ]

pd ArQ:- PixMd-SyS nwg, Sheshnag[ BujM-s`p, snake[
ijs ny j`C, gMDrb, SySnwg qy (BujM) s`pW ƒ isrijAw hY[
He has created the Jachchh- deities, Gandharva- singers of heaven and Sheshnag and
snakes;
Note: Snakes. There are eight types of known Naag/Bhujang;
1. Vasuki - He is described as having a gem called Nagamani on his head. Vasuki is

famous for coiling around Shiva's neck. Vasuki took part in the incident of Ocean
Churning in Satyug by allowing both the deities and the demons to bind him to
Mount Mandara, so that they could use him as their churning rope to extract the
Amrit from the ocean of milk.
2. Padma – A Naga who symbolizes purity and wisdom. A symbol of which

appears on the feet of the great souls. Such mark was read on Sri Guru Amar Das
Ji’s feet by Pandit Durga in village Mihrra.
3. Karkotaka - A Naga who bites to curse. Narad Muni was stoned and Nala was
transformed into a twisted and ugly on the request of Deity Indra (King of Heaven)
4. Takshaka – A most poisonous snake. The poison was able to burn its victims to
ashes. This Naga bit Raja Parikshit (grandson of Arjun) after being cursed by a
sage's son to die by a snake bite in seven days for insulting his father. Later King
Janamejaya, the son of Parikshit, fought a war at Takshasila and expelled the Nagas
headed by Takshaka.
5. Mahapadma – A Naga who inhabits treasure.

6. Shankhapala – A naga who is able to assume different forms at will.
7. Kulika - Kulika are known to be the sons of Kadru.
8. Shesha - In the Purans, Shesha is said to hold all the planets of the universe on his
hoods and to constantly sing the glories with 2000 new names of the God daily from
all his thousand mouths. He is sometimes referred to as Ananta Shesha, which
translates as endless-Shesha or Adishesha "first Shesha". It is said that when
Adishesa uncoils, time moves forward and creation takes place; when he coils back,
the universe ceases to exist. Vishnu is often depicted as resting on Shesha. Shesha is
considered a servant and a manifestation of Vishnu. He is said to have descended to
Earth in two human forms or avatars Lakshman, brother of Ram Chandar; Balram,
brother of Krishna. "Shesha" in Sanskrit texts, especially those relating to
mathematical calculation, implies the "remainder"—that which remains when all
else ceases to exist.
In Buddhism the 8 Nagas are Takshaka, Nanda (Nagaraja), Upananda, Sagara

(Shakara), Vasuki, Balavan, Anavatapta and Utpala.
rc dyv Adyv ; AByv nrM ]

pd ArQ:- rc- rcy, pYdw kIqy, made[ dyv-dyvqy, deities[ Adyv-dYNq, demons[ ABYv
nrM-bRhmw, ivSƒ, Brahma, Vishnu[
ijs ny dyvqy, dYNq qy (ABYv nrM) bRhmw, ivSnMU ƒ ricAw hY[
He who has created the deities, demons, Brahma (deity of creation) and Vishnu
(deity of sustenance);
nrpwl inrpwl ; krwl iqRgM ]7]147]

pd ArQ:- nrpwl- purKW ƒ pwlx vwlw, the nurturer[ inrpwl-rwjy, kings[ krwl-
iBAwnk, frightening[ iqRgM- tyFI gqI vwlw, species of lower rank (insects, etc.)[
jo (iqRgM) tyFI gqI vwlw purKW ƒ pwldw hY, Aqy (inRpwl) rwijAW ƒ (krwl)
iBAwnk rUp ho ky pRqIq huMdw hY[
He is the nourisher of the lower rank species and is seen as a frightening form to the
Kings. Meaning, He is the most powerful and even the most mighty kings are afraid
of Him.

keI kIt pqMg ; BujMg nrM ]

pd ArQ:- kIt- ikrm, insects[ pqMg-pqMgy, flies[ BujMg- s`p, snake[ nrM- mnu`K,
human[
ijs ny keI kRoVW pqMgy, s`p qy mnu`K bxwey hn[
He has created tens of millions insects, flies, snakes and humans.
ric AMfj syqj ; jyrj auqBujM ]

pd ArQ:- ric- bxw ky, created[ AMfj- AMfy iv`coN pYdw hox vwly pMCI, m`CI, s`p Awidk
jIv, the creation from eggs like birds, fishes, snakes, etc.[ syqj- muVHky qoN pYdw hoey jUM
Awidk jIv, species created from sweat like microorganism[ jyrj – iJ`lI ivcoN pYdw
hox vwly jIv, species developed in a womb (mammals)[ au~qBuj- bnspqI ijs dw
AMkur jmIn ƒ pwV ky inkly, vegetation[
ijs ny cOhW KwxIAW dy jIvW ƒ ricAw hY[
He who has created all the types of species in 4 classes163;
kIey dyv Adyv ; srwD ipqM ]

pd ArQ:- kIey- kIqy, sometimes[ dyv- dyvqy, Bly, deities, good natured people[
Adyv-dYNq, bury, demons, evil people[ srwD- ipqrW ƒ Kwxw Kvwauxw, a ritual in which
food is offered to the ancestors (shradh)[ ipqM-ipqr, v`f vfyry, ancestors[
ijs ny (dyv), Bly qy (Adyv) bury Aqy srwD Aqy ipqr bxwey hn[
He who has created the good and the bad; created ancestors and the ritual of offering
food to the dead (Shradh);
AnKMf pRqwp ; pRcMf gqM ]8]148]

pd ArQ:- AnKMf- ijs dw KMfn nhIN huMdw, indivisible[ pRcMf-bhuq qyj, rapid[ gqM-
cwl, gait[
ijs dw pRqwp KMfn nhI huMdw, qy bhuq qyj (gqM) cwl hY[
His glory is indivisible and His rapid pace.
pRB jwq n pwq n ; joq juqM ]

pd ArQ:- juqM-juiVAw, dissolve[
ijs suAwmI dI jwq pwq nhI hY, Aqy nw hI joiq joVI ivc juiVAw hY[
The Master has no caste nor lineage nor His light merges with anything; Meaning,
Almighty is the sole creator and life form of His creation, therefore He does not
163
Refer to Pauri number 70 for further reading.

have any specific caste, lineage and dependence on any other source for His
existence.
ijh qwq n mwq n ; BRwq suqM ]

pd ArQ:- qwq- ipqw, father[ mwq- mwqw, mother[ BRwq- Brw, brother[ suqM- pu`qr,
son[
ijs dw ipau, mw nhI hY, qy nw hI Brw qy pu`qr hY[
He does not have any mother, father, brother or son;
ijh rog n sog n ; Bog BuAM ]

pd ArQ:- rog- duK, ibmwrI, disease[ sog- gmI, sorrow, mental illness[ BuAM-
Bogdw, cherish[
ijs ƒ rog sog nhI, Aqy nw hI Bog Bogdw hY[
He who has no disease, mental illness and neither does he has to enjoy an activity or
occassion;
ijh jMpih ; ikMnr jC juAM ]9]149]

pd ArQ:- jMpih- jpdy hn, chant[ ikMnr-dyviqAW dI iek jwq, kubyr dI sBw dy n`cwr,
ijnHW dw DV mnu`K dw qy mUMh GoVy dw hY, ieh pulsq dI Elwd hn, svrg ivc vI ieho hI nwc
krdy hn, The dancers in the court of Kuber and heaven. They are believed to have a
body of a human and face of a horse. They are the descendance of Pulsat, celestial
musician[ juAM- iml ky, juAwn, together[
ijs ƒ swry ikMnr qy j`C (juAM) iml ky jpdy hn[
To whom the Kinnar and Jachchh collectively chant.
nr nwr npuMsk ; jwih kIey ]

pd ArQ:- nr- purS, men[ nwr- iesqrI, women[ npuMsk- hIjVy, transgender who
was male at birth, literal meaning- impotent[ kIey-bxwey, made[
ijs ny purS, iesqrIAW qy hIjVy bxwey hn[
He created men, women and transgender;
Note: All the Abrahamic religions (i.e. Judaism, Christianity and Islam) and eastern
faiths have the concept of men and women thus they have excluded to recognise the
transgenders. Sikhi is the first organised religion of this world to recognise the
transgenders. Bhai Gurdas Ji Bhalla mentions of the eunuch and transsexual in his
Varaan;

ikqVy Kusry hIjVy kyqiVAw guMgy quqlwxy]

Many are eunuch, transsexual, deaf and stammerers.
(Bhai Gurdas Vaaran: Vaar 8 Pauri 17)
Sri Guru Gobind Singh Ji has also mentioned of gays in His Charitropakhyan in the
section of male tricks in Charitr 105. But this does not mean that Guru Ji promotes
transgenderism but has merely mentioned and recognised that such humans do exists
rather than avoiding this sensitive topic like it has been done before.
gx ikMnr jC ; BujMg dIey ]

pd ArQ:- gx- smUMh, all[ BujMg-s`p, snakes[ dIey-id`qw, gave[
ijs ny gx, swry ikMnr, j`C qy s`pW ƒ jnm id`qw hY[
He who has created all (Gandrav, Kinnar, Jachchh) and snakes;
gj bwj rQwidk ; pwq gnM ]

pd ArQ:-gj- hwQI, elephant[ bwj- GoVy, horses[ rQwidk- r`Q Awidk, chariots,
etc.[ pwq-pYdl, foot soldier[ gxM-JuMf, platoons[
hwQI, GOVy rQ Awidk qy (pWiq) pYdlW dy (gxM) JuMf bxwey hn[
He who has created platoons of elephants, horses, chariots and foot soldiers;
Bv BUq BivK ; Bvwn quAM ]10]150]

pd ArQ:- Bv- pYdw kIqy, given birth[ BUq-bIiqAw smW, past[ Biv`K-Biv`Kq kwl,
Awaux vwlw smW, future[ Bvwn-vrqmwn, jo cl irhw smw, present[
iqMnW kwlW ƒ vI qUM hI (Bv) pYdw kIqw hY[
You have created the past, present and future.
ijh AMfj syqj ; jyr rjM ]

pd ArQ:- jyr- Awaul iv`coN pYdw hox vwly jIv, species born through a womb
(mammals)[ rjM- ricAw, created[
ijs ny cOhW KwxIAW dy jIvW ƒ (rjM) ricAw hY[
He has created beings in all the 4 classes of species164;
164
Utpuj (vegetation) is not mentioned in this stanza just like in Pauri 148 where Jeraj was not mentioned.

rc BUm Akws ; pqwl jlM ]

pd ArQ:- BUm- DrqI, earth[ Akws- Asmwn, skies[ jlM- jl, pwxI, water[
DrqI, AkwS pqwl qy jl ƒ ricAw hY[
He made the earth, sky, netherworld, water He made all;
rc pwvk paun ; pRcMf blI ]

pd ArQ:- pwvk- A`g, fire[ paun- hvw, pOx, wind[ pRcMf- qyj, dazzling, intense [
blI- blvwn, strong[
vfy qyj vwlI A``g qy blvwn pOx ƒ ricAw hY[
He created intense fire and strong wind;
bn jwsu kIE ; Pl PUl klI ]11]151]

pd ArQ:- bn- jMgl, forest[ PUl- Pu`l, flower[ klI- klIAW, jasmine flower,
flower buds[
ijs ny jMgl Pl Pùl qy klIAW ƒ bxwieAw hY[
He who has made the forest, fruits, flowers, and its buds;
BUA myr Akws ; invws iCqM ]

pd ArQ:- BUA- DrqI, earth[ myr- sumyr, prbq, mountain[ Akws-Asmwn, sky[
DrqI sumyr qy AkwS ƒ bxw ky DrqI ƒ invws dI QW kIqw hY[
He created the land, mountains and sky for all beings to dwell on;
rc roj iekwds ; cMdR ibRqM ]

pd ArQ:- roj- rozy, Ramadan fast[ iekwds- iekwdsI, Ekadasi fast[ cMdR- cMdRmw,
moon[ ibRqM- vrq, fast (complete or partial abstinence from food and drink)[
Aqy iPr rozy, iekwdsI Awidk vrq cMdRmw nwl joVy hn[
He created the moon based on which the Muslims and Hindus observe their fasts
(Ramadan and Ekadasi165 fast respectively);
165
Ekadasi is a Sanskrit word meaning eleven (Ek(1)+Dasi(10)=11). One lunar day is known as Tithi and
Ekadasi is observed on the 11th Tithi. This Tithi falls twice every month (24 in a year) during the waxing (Sukla
Paksh) and wanning phase (Krishna Paksh) of the moon. It is an important fasting day for Hindus. The fast is for
anyone between the ages of eight to eighty years old and it is observed from sunrise of the Ekadasi phase till the
sunset of the following day. During this fast, only fruits, vegetables and milk products are consumed. Beans and
grains are avoided. While there are some that practices complete abstinence or consumption of only water.

duq cMd idnIsh ; dIp deI ]

pd ArQ:- duq- pRkwS, illumination[ cMd- cMdRmw, moon[ idnIsh- sUrj, sun[ dIp-
rOSnI, light[
cMdRmw ƒ (duiq) pRkwS sBw qy (idnIsih) sUrj ƒ (dIp) rOSnI id`qI hY[
He gave the moon its illumination and the sun its light;
ijh pwvk paun ; pRcMf meI ]12]152]

pd ArQ:- pwvk- A`g, fire[ paun- hvw, wind[ pRcMf- qyj, rapid[
ijs ny v`fy qyj vwlI A`g qy hvw ƒ ricAw hY[
He, who has created the intense fire and rapid winds.
ijh KMf AKMf ; pRcMf kIey ]

pd ArQ:- KMf AKMf- nw tukVy hox vwlw KMf dys-AkwS, the region which is undivided
(continuous) meaning the space[ pRcMf- sUrj, sun[
ijs ny AkwS ivc sUrj ƒ bxwieAw hY[
Almighty, who has created the sun in the space;
ijh CqR aupwie ; iCpwie dIey ]

pd ArQ:- C`qR- (nC`qr) qwry, stars or lunar mansion (Nakshatra)[ iCpwie- lukw id`qy,
hidden[
ijs ny qwry pYdw krky sUrj dy qyj ivc lukw id~qy hn[
He created the stars and hid them in sunlight;
Note: Nachhatar (nC`qR). There are 27 lunar mansions also known as Nakshatra or
Nachhatar. They are basically constellations (group of stars) lined across the lunar
ecleptic line each taking 13°20’ of the ecleptic circle. In reality, there are 28 lunar
manisons according to the Indian Astronomy of which one is not usually
mentioned166. This is similar to the Zodiac signs (Cancer, Taurus, Gemini, etc.),
which are 13 in number, but in reality only 12 are used (the 13th zodiac is
Ophiuchus: serpent-bearer) and they are lined across the solar ecleptic.
To conclude, the nachhatars are referred to as the lunar mansions because the Moon
moves approximately 13 degree 20 minutes per day, therefore, resides in one
166
The reason is, in a complete circle (ecleptic) there is 360 degrees. Dividing it with 13.2 degrees for each
lunar mansion gives us 27.27 mansions. There is an excess of 0.27 which gives rise to the 28th lunar mansion.
Just like a leap year in the Gregorian calendar which is due to earth’s rotation around the sun takes 365.256 but
the number of days in a year for the calendar remains at 365 days and once every 4 years there is a leap year to
correct the 0.256 days.

nakshatra per day. According to astronomy, personal planet in which the nakshatra
resides will reveal information about the individual in relation to the meanings of the
houses (area of life), and what houses the planet rules.
No. n`Cqr (Lunar mansion) Description & location

I. AiSÍnI (Ashwini) “twin horses” 0.00 to 13.20 Aries
II. BrxI (Bharani) “the bearer of new life” 13.20 to

26.40 Aries
III. ikRiqkw (Kritika) “the one who cuts” 26.40 to 10.00
Taurus
IV. rohxI (Rohini) “the red one” 10.00 to 23.20 Taurus
V. imRgisrw (Mrigasira) “head of a deer” 23.20 Taurus to

6.40 Gemini
VI. Awrdr (Ardra) “the moist one” 6.40 to 20.00
Gemini
VII. punrvsU (Punarvasu) “Return of the Light” 20 Gemini-
3.20 Cancer
VIII. puKÎ (Pukhya) “Nourishing” 3.20-16.40 Cancer
IX. AslyKw (Ashlekha) “The embracer” 16.40-30 Cancer
X. mGw (Magha) “The great one” 0-13.20 Leo
XI. pUrb PlwgunI (Purab Phalguni) “Former reddish one” 13.20 Leo-
26.40 Leo
XII. au~qrw PwlgnI (Uttara Phalguni) “Latter reddish one” 26.40 Leo-10
Virgo
XIII. hsq (Hasta) “The hand” 10 Virgo-23.20 Virgo
XIV. icqRw (Chitra) “The bright one” 23.20 Virgo-6.40

Libra
XV. sÍWqI (Swati) “Sword or Independence” 6.40-20
Libra
XVI. ivSwKw (Vishakha) “Fork shaped(having branches)” 20
Libra-3.20 Scorpio
XVII. AnurwDw (Anuradha) “Disciple of divine spark” 3.20 -
16.40 Scorpio
XVIII. jXySTw (Jyestha) “The eldest” 16.40-30 Scorpio

XIX. mUl (Mool) “The Root” 0-13.20 Sagittarius
XX. pUrbwswFw (Purbasada) “The Undefeated” 13.20- 26.40

Sagittarius
XXI. au~qrwSwFw (Uttarasada) “latter Undefeated” 26.40 Sag.-10
Capricorn
XXII. sRvx (Sravan) “Hearing” 10-23.20 Capricorn
XXIII. DinSTw (Dhanishta) “The richest one” 23.20 Cap.-6.40

Aquarius
XXIV. SqiBKw (Shatabhisha) “Hundred healers” 6.40-20
Aquarius
XXV. pUrb BwdRpdw (Purab Bhadrapada) “the former happy feet” 20
Aquarius-3.20 Pisces
XXVI. auqrw BwdRpdw (Uttara Bhadrapada) “the latter happy feet” 3.20-16.40
Pisces
XXVII. ryvqI (Revati) “The wealthy” 16.40-30 Pisces
ijh lok cqurds ; cwr rcy ]

pd ArQ:- cqurds-cOdW, fourteen[ cwr-suMdr, beautiful[
ijs ny cwr (suMdr) cOdw lok rcy hn[
s`q AkwS- BU, BUv, sv, mh, jn, qp Aqy sqX[ s`q pqwl- Aql, suql,
ibql, qlwql, mhwql, rswql, Aqy pqwl[ ieh cOdW lok hn[
He who has created the beautiful 14 realms (worlds).
Note: The fourteen realms (cOdW lok). Within an egg form of universe (mentioned in
detail at Pauri 37) there are 14 levels each denoting a region/realm/world (Lok)
where certain deities or entities reside. Sri Guru Nanak Dev Ji mentions about the 14
worlds;
nau sq caudh qIin cwir ; kir mhliq , cwir bhwlI ]

cwry dIvy , chu hiQ dIey ; eykw eykw vwrI ]1]
(1190-17, bsMqu ihMfol, mÚ 1)
The nine regions, the seven continents, the fourteen worlds, the three qualities and the four ages -
You established them all and sustain them in the beauteous manner means in the most appropriate
manner. He placed the four lamps of knowledge in each age, one by one, into the hands of the four
ages. ||1||

The world that we live in is in the middle called Bhurlok. The following are the
realms in accordance from the highest to the lowest;
1 Satyalok: Brahma’s loka. Satyalok planetary system is not eternal. Abode of

Truth or of Brahma, where atman are released from the necessity of rebirth.
2 Tapalok: Abode of tapas or of other deities. Ayohnija devadas live here.
3 Janalok: Abode of the sons of God Brahma.
4 Maharlok: The abode of great sages and enlightened beings like Markendeya and
other rishies.
5 Svarlok: Region between the sun and polar star, the heaven of the god Indra.
Indra, devatas, Rishies, Gandharvas and Apsaras live here: a heavenly paradise of
pleasure, where all the 330 million Hindu gods (Deva) reside along with the king of
gods, Indra.
6 Bhuvarlok (aka Pitri Loka): Sun, planets, stars. Space between earth and the sun,
inhabited by semi-divine beings. It is a real region, the atmosphere, the life-force.
7 Bhurlok: This is where human beings reside with all other beings.
8 Atal Lok: Atala is ruled by Bala – a son of Maya – who possesses mystical
powers.
9 Vital Lok: Vitala is ruled by the god Hara-Bhava – a form of Shiva, who dwells
with attendant ganas including ghosts and goblins as the master of gold mines. The
residents of this realm are adorned with gold from this region.
10 Sutal Lok: Sutala is the kingdom of the pious demon king Bali.
11 Talatal Lok: Talātala is the realm of the demon-architect Maya, who is well-
versed in sorcery. Shiva, as Tripurantaka, destroyed the three cities of Maya but was
later pleased with Maya and gave him this realm and promised to protect him.
12 Mahatal Lok: Mahātala is the abode of many-hooded Nagas (serpents) – the

sons of Kadru, headed by the Krodhavasha (Irascible) band of Kuhaka, Taksshaka,
Kaliya and Sushena. They live here with their families in peace but always fear
Garuda, the eagle-man.

13 Rasatal Lok: Rasātala is the home of the demons – Danavas and Daityas, who
are mighty but cruel. They are the eternal foes of Devas (the gods). They live in
holes like serpents.
14 Patal Lok: The lowest realm is called Patala or Nagaloka, the region of the
Nagas, ruled by Vasuki. Here live several Nagas with many hoods. Each of their
hood is decorated by a jewel, whose light illuminates this realm.
nr gMDRb ; dyv Adyv scy ]13]153]

pd ArQ:- nr- mnu`K, humans[ gMDRb- dyviqAW dy rwgI, gMDrb, singers of deities[
dyv- dyvqy, deities[ Adyv- dYNq, demons[
ijs ny dyvqy, dYNq, mnu`K Aqy gMDrb (scy) swjy hn[
He made the deities (330 million in number), demons, humans and Gandharv.
AnDUq ABUq ; ACUq mqM ]

pd ArQ:- AnDUq- suD, pure[ ABUq- sprS, touch[ ACUq- rihq, without[ mqM-
mq, intellect[
auh (AnDUq) suD hY, sprS qoN rihq mq vwlw hY[
He is pure, beyond the influence of Maya, untouchable by desires driven by
emotions and therefore His intellect is firmly consistent;
AngwD AibAwD ; Anwd gqM ]

pd ArQ:- AngwD- fUMGw, deep, unfathomable[ AibAwD- du`K, pains[ Anwd- mu`F,
beginning[ gqM- gqI, way[
bhuq fUMGw hY, du`KW qoN rihq hY, mu`F qoN ibnW gqI vwlw hY[
Unfathomable, beyond sorrows, sans beginning is His way;
AnKyd Abyd ; ACyd nrM ]

pd ArQ:- AnKyd- kSt, difficulties[ Abyd167- ivQ, distance[ ACyd- kìtAw, k`txw,
indivisible[ nrM- nr, being[
kSt qoN ibnW hY, ivQ qoN rihq hY, kìtAw nhI jWdw, nr rUp hY[
Beyond difficulties, without any distance, indivisible, the form of a human being;
167
Written ‘AByd’ in Baba Deep Singh Ji’s Saroop

Note: Distance (Vith- ivQ). There is no distance between Almighty and any of his
creation (or Maya). Bhagat Ravidass Ji while describing the distance of Almighty
says;
kih rivdws , hwQ pY nyrY ; shjy hoie su hoeI ]4]1]

Says Ravi Daas, Almighty is nearer than our own hands, everything that happens are through and
within His Will. ||4||1||
ijh cwr cqR ids ; ckR iPrM ]14]154]

pd ArQ:- cwr- suMdr, beautiful[ cqR ids- cOdW, fourteen (14)[ ckR- c`kr, chakram
(war-quoit)[ iPrM- iPrdw, wander[
ijs dw cOdW lokW ivc suMdr c`kr iPrdw hY, Bwv ijs dw hukm Amyt hY[
Whose quoit (chakram) wanders in all the fourteen realms; Meaning, the One whose
command is abided in the entire universe.
ijh rwg n rMg n ; ryK rugM ]

pd ArQ:- rwg- moh, attachment[ ryK- inSwn, mark[ rugM- rMg, colour[
ijs dw koeI rwg nhI hY Aqy nw (rugM) rMg dw koeI (ryKM) inSwn hY[
He neither has any attachements nor he has been smeared by any colour;
Note: Colour. Almighty is colourless meaning He is above the requirement or the

need of any colour. Colour can refer to many things such as, sect, religion, caste,
status, skin colour, region, emotion, etc. In easier terms, it is anything that
differentiates one from the other, thus it would be fair to equate colour with Maya
(the creation). To be able to see a variety of colours one would need to identify and
discriminate them based on one’s own intellect and experience. Only with ignorance
of the reality (the oneness of the entire universe), the ability to appreciate colours is
known. For a spiritually enlightened individual (Bharamgyani), the creation is
colourless as he/she would have lost the ability to discriminate and only the One is
seen. In Japji Sahib, Guru Nanak Dev Ji mentions;
rMgI rMgI BwqI , kir kir ijnsI ; mwieAw ijin aupweI ]

(6-14, jpu, mÚ 1)
Almighty has created this universe colourful which consist of various types of different creation of
humans, deities, demons, animals, etc. whom He keeps in His sight. The entire creation is created
through mammon (maya) which He has created Himself.

ijh sog n Bog n ; jog jugM ]

pd ArQ:- sog- musIbq, mwqm, gm, trouble, death, sorrow[ Bog- smwpiq, AMq, end[
jog jugM- jog iv`c juiVAw hoieAw, attached to Yoga[
ijs ƒ sog Bog nhI hY[ Aqy nw jog nwl (jugM) juiVAw hY[
Neither He has any sorrows or an end nor is He attached to the practices of yoga,
BUA BMjn gMjn ; Awid isrM ]

pd ArQ:- BUA BMjn- ipRQvI ƒ BMjn vwly, isRstI ƒ duK dyx vwly dYNq, destroyer of
earth, the cause of distresses in the world meaning demons/evil persons[ gMjn-
Anwdr krnw, Apmwn krnw, disrespecting[ Awid isrM- (isRStw) Awid isRstw bRhmw dw
vI krqw, the greatest primal meaning the creator of Brahma the deity of creation[
jo dYNqW dw Anwdr krn vwlw qy Awid isRstw hY[
He disrespects/insults the wicked and is the greatest primal creator;
ijh bMdq ; dyv Adyv nrM ]15]155]

pd ArQ:- bMdq- nmSkwr, salutations[ dyv- dyvqy, deities[ Adyv- dYNq, demon[
nrM- mnu`K, humans[
ijs ƒ dyvqy dYNq qy mnu`K nmSkwrW krdy hn[
To whom the deities, demons and humans pay their obeisance.
gx ikMnr jC ; BujMg rcy ]

pd ArQ:- gx-dyviqAW dy dws, ijvyN Xmgx, iSvgx Awid, the servants of deities like
of the Yamraj, Shiva, etc.[ ikMnr- inMidq Skl dw nr, ijs dw DV mnu`K dw Aqy mUMh GoVy
dw, the dancers in the court of Kuber and heaven. They are believed to have a body
of a human and face of a horse[ jC-dyviqAW dI ie`k Kws jwiq, kubyr dI syvw iv`c rihx
vwly dyvqy, a special sect of deities who serve Kuber the master of wealth/richness[
BujMg-s`p, snake[
gx, ikMnr, j`C qy s`p ijs ny rcy hn[
He created the Gan (the servants of deities), Kinnar (dancers of heaven), Jachchh
(the helper of Kuber-master of wealth) and snakes;

mx mwxk moqI ; lwl sucy ]

pd ArQ:- mx- hIrw pMnw moqI Awid rqn, auqm vsqu, jo AwpxI jwiq iv`c sB qoN vDky
hovy, precious stones such as diamonds, an item of the top-most quality of its kind [
mwxk- rqn, gemstones[ moqI- is`pI iv`coN pYdw hoieAw ie`k cmqkwrI rqn, an
astonishing treasure retrieved from an oyster (pearl)[ lwl- lwl rMg dw rqn,
precious and semi-precious stone which are red in colour like rubies, rubellite,
spinel, red beryl, etc.[ sucy- pivqR, swP, pure, clean[
mxIAw, mwxk aqy sucy lwl qy moqI ijs ny bxwey hn[
He who has made the diamonds, gemstones, pearls and red precious stones;
AnBMj pRBw ; AngMj ibRqM ]

pd ArQ:- AnBMj- Aqu`t, imperishable, sempiternal[ AngMj-AKMf, undivided[
ibRqM- ibrqI, concentration[
jo Aqu`t soBw vwlw hY, Aqy AKMf brq vwlw hY[
Whose glory is sempiternal and undivided is His concentration;
ijh pwr n pwvq ; pUr mqM ]16]156]

pd ArQ:- pwr- AMq, end[ pUr- pUrn, complete[ mqM- buDImwn, m`q vwly,
intelligent[
pUrn buDImwn vI ijs dw AMq nhI pw skdy[
Even someone with apex intelligence is unable to fathom His end.
AnKMf srUp ; AfMf pRBw ]

pd ArQ:- AnKMf- KMfn nhI huMdw, irrefutable[ AfMf- jo dMf XogX nhIN, ijs ƒ szw nw
id`qI jw sky, unpunishable[
ijs dy srUp dw KMfn nhI huMdw, Aqy nw fMny jwx vwlI soBw hY[
Irrefutable form and the glory that is above any jurisdiction;
jY jMpq ; byd purwn sBw ]

pd ArQ:- jMpq- jpdy, chant[ sBw-swry, everyone[
(sBw) swry vyd purwn ijs ƒ jY jY jpdy hn[
All the Vedas and Puranas sing His eulogies as great;

ijh byd kqyb ; AnMq khY ]

pd ArQ:- AnMq- byAMq, infinite[
ijs ƒ vydW Aqy kqybW vwly byAMq byAMq kihMdy hn[
He is called infinite in the religious texts of Hindus and Muslims alike;
ijh BUq ABUq ; n Byd lhY ]17]157]

pd ArQ:- BUq- sQUl dyhW vwly, physical form, body[ ABUq- sUKm dyhW vwly, subtle
body, soul[
(BUq) sQUl qy (ABUq) sUKm dyhW vwly vI ijs dw Byd nhI jwx skdy[
The ones with subtle body and physical form have both failed to understand His
depth.
ijh byd purwn ; kqyb jpY ]

pd ArQ:- byd purwn- ihMdUAW dy Dwrimk gRMQ, religious texts of the Hindus (e.g. Vedas,
Simritis, Puranas, Upnishdas, Vedangs and Sutras)[ kqyb- muslmwnW dw Dwrimk gRMQ,
religious texts of the Muslims (e.g. Quran, Hadith, etc.)[
ijs ƒ ihMdUAW dy vyd purwn qy ieslwm dIAW kqybW jpdIAW hn[
He who is chanted by both the Hindu and Muslim scriptures;
suqisMD ; ADomuK qwp qpY ]

pd ArQ:- suqisMD- smuMdr dw pu`qr, cMdRmw, suq= son; isDM= ocean, meaning the son
168
of the ocean (moon)[ ADo muK- nIvW muk krky, faced down[ qwp- qp, penance[
ijs ƒ pwx krky cMdRmw nIvW muK krky, Bwv pu`Tw ltk ky, qp ƒ qp irhw hY[
In order to achieve Him, the moon performs penance while facing down;
keI klpn lO ; qp qwp krY ]

pd ArQ:- klpn- klpW, many aeons (A ‘kalap’ is the duration of 4,320,000,000
years[
keI klpW qoN lY ky Aj q`k cMdRmw ies qp dw qpn kr irhw hY[
The moon has been performing the penance for the past many aeons,
168
The moon has been referred to as the son of ocean as it is believed during the churning of ocean by the
deities and demons, moon was one of the 14 treasures retrieved.

nhI nYk ikRpwinD ; pWn prY ]18]158]

pd ArQ:- ikRpwinD- vwihgurU, the merciful, Almighty[ pwn prY- h`Q lgdw, imldw,
attain[
qW QoVw ijMnw vI ikRpw inD vwihgurU dw aus ƒ imlwp nhI hoieAw[
Yet he (the moon) has not been able to attain even an iota of the merciful Almighty.
ijh Pokt Drm ; sBY qij hY ]

pd ArQ:- Pokt- inkMmy, futile, useless[ sBY- swry, everything[ qij- C`fxw,
abandon[
ijhVy purS swry inkMmy Drmw ƒ C`f idMdy hn[
Those individuals who shun all futile rituals,
iek icq ; ikRpwinD ko jp hY ]

pd ArQ:- iek ic`q- iekwgr mn, with full concentration[ ikRpwinD- vwihgurU,
Almighty[ jp-jpdy, chant[
iekwgr mn ho ky ikRpw iniD vwihgurU ƒ jpdy hn[
chant on the Compassionate One with full & complete concentration,
qyaU ; Xw Bv swgr ko qr hY ]
pd ArQ:- Xw- auhI, those[ Bv swgr- sMswr smuMdr, worldly ocean[ qr hY- pwr
krdy hn, swim across[
auhI purS ies Bv swgr ƒ pwr krdy hn[
Those are the ones that will swim across the worldly ocean;
Bv BUl n dyh ; punr Dr hY ]19]159]

pd ArQ:- BUl- Bul ky, even by mistake[ dyh- srIr, dyh, body[ punr- muV ky,
again[
iPr muV ky Bul ky vI kdy sMswr ivc dyh nhI Dwrdy[
Even by mistake, the person will not be reborn in this world. Meaning, the person
would be free from the cycle of reincarnation.

iek nwm ibnw ; nhI kot bRqI ]

pd ArQ:- kot- kRoVW, tens of million[ bRqI- brq r`Kx vwlw, the one who keeps a
fast[
iek nwm qoN ibnW hor BwvyN kRoVW vrq rKy, Cutkwrw nhI hoxw[
Without the One Name, even if one performs tens of million fasts, it will not help
him to attain liberation;
iem byd aucwrq ; swrsuqI ]

pd ArQ:- iem-ies qrHW, these[ byd- ihMdUAW dw Dwrimk gRMQ, the Hindu religious
texts[ aucwrq-aucwrdIAW[ swr suqI- auqm sRuqIAW (aupinSdW), swr= supreme; suqI-
revelations (Upnishdas, Sruti)[
ies qrW vydW dIAW (swr-suqI) auqm sRuqIAW (aupinSdW) aucwrdIAW hn[
This teachings are contained in the Upnishdas;
joaU vw rs ky ; cs ky rs hY ]
pd ArQ:- joaU- ijhVy, those[ cs ky- suAwd ivc, imbued in taste[ rs- imlnw,
meet[
ijhVy purS aus nwm rs dy svwd ivc imly hoey hn[
Those individuals who are imbued in the taste of Almighty’s name,
qyaU BUl n ; kwl PDw Ps hY ]20]160]

pd ArQ:- BUl- Bul ky, even by mistake[ PDw- PwhI, noose[ Ps hY- Psxgy,
caught[
auh Bul ky vI kwl dI PwhI ivc nhI Psxgy[
Even by mistake, they will not be caught by the noose of death.
qÍpRswid ] nrwj CMd ]

Your Grace. Naraj Chhand
AgMj Awid dyv hY ; ABMj BMj jwnIAY ]

pd ArQ:- AgMj- nw tu`tx vwlw, unbreakable[ Awid- mu`F qoN, since the beginning[
ABMj- nw B`jx vwlw, AjIq, unconquerable[ BMj-BMnxw, crush[
mu`F qoN hI nw tu`tx vwlw pRkwS hY Aqy nw B`jx vwilAW ƒ BMnx vwlw jwxIdw hY[
Since the inception, He has the indestructible brilliance and He is known as crusher
of the unconquerable;

ABUq BUq hY sdw ; AgMj gMj mwnIAY ]

pd ArQ:- ABUq- sUKm, subtle, soul[ BUq-sQUl, physical body[ AgMj- nw tu`tx
vwlw, unbreakable[
auhI (ABUq) sUKm qy (BUq) sQUl hY[ in`q hY Aqy nw tu`tx vwilAw ƒ qoVn vwlw
jwxIdw hY[
He is the subtle (soul) and also the physical body (unmanifest & manifest), Eternal
Form and the destroyer of the indestructible;
Adyv dyv hY sdw ; AByv Byv nwQ hY ]

pd ArQ:- Adyv- dYNq, demon[ dyv- dyvqy, deities[ sdw-hmySw, in`q, forever[ AByv-
gupq, hidden[ Byv-pRgt, manifest[ nwQ-suAwmI, master[
auh in`q hI dyvqw qy dYNq hY, Aqy AByv Byv gupq pRgt dw suAwmI hY[
He resides in both the deities and demons always and the Master of the manisfest
and unmanifest creation;
Note: Manifest and unmanifest (AByv Byv). This terminology can have multiple
meanings like the creation which can be seen and which is invicible to our eyes and
thoughts. Secondly, it can also mean the creation and something which is not. The
word Abhev denotes one without a difference and Bhev means one with difference.
Our human retinas can only perceive difference (as if from blue and green but it
cannot differentiate between the same shade of green). This also applies to our
education where we are thought to differentiate between letters. We are dependent
on difference but salvation is indifference. One of the reasons why Almighty is
called as infinite is that Almighty does not have a difference and we on the
otherhand, in our Haumai (I-ness) create difference (i.e. I am different from him) for
our false identity. So it becomes impossible for someone with a finite existence to
understand infinity. Almighty is present both the in the manifest and unmanifest
(with no difference). Sri Guru Nanak Dev Ji says;
hukmu clwie ; rihAw BrpUry ]

The all-pervading Master manages all through His Command (Hukam).
iksu nyVY ; iksu AwKW dUry ]

For some He is near, and for some He seems to be far away
gupq pRgt , hir Git Git dyKhu ; vrqY qwku sbwieAw ]2]
(1042-17, mwrU, mÚ 1)
In reality He (Almighty) exists in His complete form visibly and invisibly (manifest and unmanifest)
therefore see Him within each and every heart as the unique Master is permeating all. ||2||

smsq isD ibRD dw ; sdIv srb swQ hY ]1]161]

pd ArQ:- smsq- swrIAW, complete[ isD- isDIAW, miraculous powers (18 in
number)[ srb- sB, all[
swrIAW is`DIAW qy qr`kIAW dyx vwlw hY, Aqy sdw hI sB dw swQI hY[
He is the bestower of all miraculous powers and accomplishments; He is always the
companion of all
AnwQ nwQ nwQ hY ; ABMj BMj hY sdw ]

pd ArQ:- AnwQ- ijs dw koeI nw hovy, ophan[ nwQ- suAwmI, protector[ ABMj- nw
B`jx vwlw, indestructible[
jo nwQ qoN AnwQ hn, aunHW dw nwQ hY, jo nhI B`jn vwly aunHW ƒ in`q hI BMnx
vwlw hY[
He is the protector of the orphans (hapless) and the destroyer of the indestructible;
AgMj gMj gMj hY ; sdIv isD ibRD dw ]

pd ArQ:- gMj- Kjwny bKSdw hY, bestower of treasures[ sdIv-sdw, always[ ibRD-
ibRDI, longevity[
jo (gMj) KjwinAW qoN hIx hn, aunW ƒ sdw (gMj) Kjwny bKSdw hY Aqy isDI qy
ibRDI idMdw hY[
To those who are deficient of wealth (poor), He provides them with treasures and
the bestower of miraculous powers and longevity;
AnUp rUp srUp hY ; AiCj qyj mwnIAY ]

pd ArQ:- AnUp- aupmw rihq, beyond praise[ AiCj qyj- nw tu`tx vwlw (isMDI BwSw)
pRkwS, nw nwS hon vwlw (SMsikRq) pRkwS,unbreakable brilliance (in Sindhi language),
eternal brilliance (in Sanskrit)[
ijs rUp dI aupmw nhI ho skdI, Aijhw aus dw srUp hY[
Whose form is beyond any praise, such is His form and brilliance;
sdIv isD suD dw ; pRqwp pqR jwnIAY ]2]162]

pd ArQ:- sdIv- sdw, always[ pRqwp- qyj, pRqwpI, glory[ pwqR- pwqr, worthy[
Aqy nw iC`jx vwlw hY, pRqwp dw pwqr (sQwn) jwxIdw hY[
He is eternal and worthy of Glory.

n rwg rMg rUp hY ; n rog rwg ryK hY ]

pd ArQ:- rwg- pRym, love[ rog- du`K, sorrows[ ryK- icMnH, marks[
aus ƒ rwg nhI hY, Aqy nw hI aus dy rUp dw rMg hY Aqy rwg dvYK dw vI inSwn
nhI hY[
He has no love for any specific thing and neither does he have any colour nor illness
nor attachment nor any mark (identification);
AdoK Adwg Adg hY ; ABUq ABRm AByK hY ]

pd ArQ:- AdoK- soS rihq, flawless[ Adwg- dwg rihq, blemishless[ Adg- DoKy qoN
ibnW, trustworthy (having no deceit)[ ABUq- q`qW dI rcnW qoN rihq, beyond the
principle 5 elements of creation[ ABRm- Brm, BulyKy, without any doubts
(indisputable)[ AByK- koeI ByK nhIN, no garb[
doKW qoN ibnW hY, dwg qoN ibnW hY, DoKy qoN ibnW hY, q`qv dI rcnW qoN ibnW hY, Brm
qoN ibnW qy ByK qoN ibnW hY[
Flawless, blemishless, trustworthy, beyond the creation of 5 elements, indisputable
and has no vesture;
n qwq mwq jwq hY ; n pwq ichn brn hY ]

pd ArQ:- qwq- ipqw, father[ mwq- mwqw, mother[ pwq- ibrwdrI, brotherhood,
clan, social strata[ ichn- icMnH, mark of destiny (on plams, forehead, feet, etc.)[
nw aus dw ipau mw qy jwqI hY, Aqy nw hI ibrwdrI, qy vrn dw icMnH hY[
He has no father, mother or clan and neither does he have any brotherhood groups of
similar social strata nor the varna (caste) or marks of destiny;
AdyK AsyK AByK hY ; sdIv ibsuBrn hY ]3]163]

pd ArQ:- AdyK- idsdw nhIN, invisible[ AsyK- pUrn, jo igxqI iv`c nhIN AwauNdw,
complete, One who does not come into the calculations[ sdIv-sdw, always[
ibsuBrn- jgq dI pwlxw krn vwlw, the sustainer of the universe[
id`sdw nhI hY, (AsMK) pUrn hY, ByK qoN ibnW hY, Aqy sdw jgq dI pwlxw krdw
hY[
Invisible, complete, beyond any specific garb and ever nourisher of the universe.

ibsMBr ibsunwQ hY ; bsyK ibsu Brn hY ]

pd ArQ:- ibsMBr- jgq ƒ pYdw krn vwlw, creator of the universe[ ibsunwQ- jgq dw
suAwmI, master of the Universe[ bsyK- Kws, special[ ibsu- jgq ƒ pwln vwlw, the
nourisher[
jo jgq ƒ pYdw kr ky, jgq dw suAwmI hY, Aqy Kws krky jgq ƒ pwln KMfn
vwlw hY [
The creator and master of this universe; The sustainer and also the destroyer;
ijmI jmwn ky ibKY ; sdIv krm Brn hY ]

pd ArQ:- ijmI- DrqI, earth[ jmwn- Asmwn, space[ ibKY- iv`c, AMdr, within[
sdIv- sdw, always[ Brn- Brdw, fill[
DrqI Asmwn dy ivc sdw hI krmw ƒ Brdw hY[ ArQwq sB ikirAw sPl krdw
hY[
Between the earth and the outer space, He runs his play of Karma;
Note: Earth & Space. The space between the land and the outer space is the natural
habitation for all humans and the rest of the 8.4 million species may it be on the
land, skies or seas. Guru Ji beautifully explains in different terms that all of the
earth’s creation are bounded by the laws of karma (Karam) by Almighty irrespective
of who, where or what the being may be. Almighty runs his play via the laws and
remains detached from it. The law is an essential mechanism by which the earth can
progress (in terms of time, relationships, deeds, technology, etc.), maintain (birth &
death, reincarnations) and resultant effects (hell & heaven) transpire. All the beings
have to abide by it until unless there is liberation.
AdYÍK hY AByK hY ; AlyK nwQ jwnIAY ]

pd ArQ:- AdÍYK- dvYK qoN rihq, without any jealousy, animosity or ill-feelings[
AByK- ByK rihq, without mein[ AlyK- lyKy qoN ibnW, beyond the lines of destiny[
nwQ- suAwmI, master[
dvYK qoN ibnW ByK qoN rihq hY Aqy auh suAwmI lyKy qoN vI ibnW jwnIdw hY[
Without any animosity and mein, the Master is known to be without any lines of
destiny (Pralbhad Karam- predetermined deeds);

sdIv srb Taur mY ; ibsyK Awn mwnIAY ]4]164]

pd ArQ:- sdIv- sdw, always[ srb- sB, all[ Taur- sQwn, jgHw, place[ mY- iv`c,
within[ ibsyK- Kws, special[ Awn- mwn, pRiqsTw, honour, characteristic[
sB jgHw ivc in`q hY, ieh aus dw Kws Anumwn hY[
Pervasive all the time at all places (omnipresent)- this is His distinguish
characteristic.
n jMqR mY ; n qMqR mY ; n mMqR bis AwveI ]

pd ArQ:- jMqR mY- jMqrW iv`c, within instrument, Geometrical shape, symbols,
design, statues[ qMqR- aupwX, jqn, process, technique, method or system [ mMqR-
kwrX is`DI leI jpx Xog sbd, a sequence of words in the form of hymn (Mantra)
uttered to achieve ones target[ bis- v`s, under control, capture[ AwveI- AwauNdw,
comes[
jo jMqR ivc nhI hY, qMqR ivc nhI hY, qy mMqR nwl vI v`s nhI AwauNdw hY[
He who is not within and unable to be captured by the Jantar (Geometrical shape,
symbols, design, statues), the Tantar (a specific process, technique, method or
system) and Mantra (Wave of a specific emotion or thought). Meaning, Almighty
cannot be achieved (captured- bis) by the worship of only a certain structure/symbol
(Jantar) or the performance of worship in a certain manner (Tantar) or by reading of
certain hymn (Mantar). He can only be captured by the love of his devotee as
mentioned in the Shabad below by Guru Arjan Dev Ji on how Almighty can be
captured or controlled;
nw qU Awvih vis ; bhuqu iGxwvxy ] nw qU Awvih vis ; byd pVwvxy ]

No one can bring You under control, by despising the world. No one can bring You under control,
by studying the Vedas.
nw qU Awvih vis ; qIriQ nweIAY ] nw qU Awvih vis ; DrqI DweIAY ]

No one can bring You under control, by bathing at the holy places. No one can bring You under
control, by wandering all over the world.
nw qU Awvih vis ; ikqY isAwxpY ] nw qU Awvih vis ; bhuqw dwnu dy ]

No one can bring You under control, by any clever tricks. No one can bring You under control, by
giving huge donations to charities.
sBu ko qyrY vis ; Agm Agocrw ] qU Bgqw kY vis ; Bgqw qwxu qyrw ]10]
(962-11, rwmklI, mÚ 5)
Everyone is under Your power, Dear Almighty You are beyond the reach of mind and body (Agam)
and beyond the reach of sensors (Agochar). You are under the control of Your devotees; You are the
strength of Your devotees. ||10||

purwn AO kurwn ; nyq nyq kY bqwveI ]

pd ArQ:- AO- Aqy, and[ nyq- byAMq, infinite[ bqwveI- kihMdy hn, say[
purwn qy kurwn ijs ƒ byAMq byAMq kihMdy hn[
The 18 Puranas and the Quran call You as infinite;
n krm mY ; n Drm mY ; n Brm mY bqweIAY ]

pd ArQ:- mY- iv`c, within[
nw krmW ivc hY, nw Drmw ivc hY, Aqy nw Brm Byd gXwn ivc pweIdw hY[
Neither in Karma, nor in faiths nor in delusion (of knowledge) is He found;
AgMj Awid dyv hY ; kho su kYs pweIAY ]5]165]

pd ArQ:- AgMj- nws rihq, indestructible[ kho- d`so, say, tell[ kYs-ikvyN, how?[
pweIAY-pweIdw hY, attain[
jo nws qoN rihq Awid dyv hY, d`so aus ƒ ikvyN pweIdw hY?
He who is indestructible and primal Master: Tell me, how can one attain Him?
ijmI jmwn ky ibKY ; smsq eyk joq hY ]

pd ArQ:- ijmI- DrqI, land[ jmwn- Asmwn, skies[ ibKY-iv`c, within[ sm`sq-
swry, all[ joq- aujwlw, brightness[
ijmI Asmwn dy swry jIvW ivc ieko dw aujwlw hY[
The beings of the land and skies (all of the creation) have the Light of the One;
n Gwt hY n bwF hY ; n Gwt bwF hoq hY ]

pd ArQ:- Gwt-G`t[ bwF-v`D[ hoq-huMdw hY[
nw iksy ivc G`t hY, nw v`D hY, nw kdy G`t v`D huMdw hY[
The Light is neither less nor more nor increases nor decreases (it is ever stable).
Meaning, the life (energy)- Atma which is the light form pervades in everything
equally;
n hwn hY n bwn hY ; smwn rUp jwnIAY ]

pd ArQ:- hwn- hwnI, loss[ bwn- vwdI, gain[ smwn- ieko ijhw, the same[
nw aus ivc hwnI hY, nw koeI (bwn=KoX) vwdI hY, ieko ijhw rUp jwxIdw hY[
Neither does the Light losses nor gains; It remains the same throughout;

mkIn AO mkwn ; ApRmwn qyj mwnIAY ]6]166]

pd ArQ:- mkIn- mkwn iv`c vsx vwlw, dweller of a house[ ApRmwn- byh`d, igxqI
imxqI iv`c nw Awaux vwlw, boundless, limitless[ qyj- pRkws, luminosity[
mkwnw vwilAW ivc qy mkWnw ivc aus dw byh`d pRkwS mMinAw jWdw hY[
It is accepted that on the house and also its dwellers, there is limitless Light.
Note: Light. To understand the Light (Atma- Almighty), one would have to imagine
a scene in which there are countless claypots with water under the bright sun. The
claypots are the physical form, water representing our soul or ignorance, the sun’s
reflection is Atma and the sun as Almighty. Just as there is no coming and going of
the reflection, similarly is the Atma in which it does not come during birth nor
leaves physically upon death. At death, when the claypot like body breaks there is
no longer any reflection of the Atma thus just like having no power source, it dies. If
the water dries up in the case of enlightment, there is only One left (the sun-
Almighty) thus, there is no difference between the Atma and Parmatma (Almighty).
There can be countless reflections (Atma) of the sun but it does not decrease or
increase the potency of the sun. Similarly to countless beings, One Almighty is the
powerhouse. If the water is coloured (with the influence of five thieves- Lust, Anger,
Greed, Attachment & Ego) it does not affect the sun (Almighty) or the intensity of
the reflection. It remains the same no matter what, in whichever case. Thus, this is
why Sri Guru Gobind Singh Ji explains in a much more detailed manner that the all
pervading Almighty is present even if it is in a thief, rapist, murderer, etc. and it
does not decrease Almighty’s glory. Finally, understanding that there is Atma in all
and thus Almighty being omnipresent (Like the example) is known as Gyan
(Knowledge) but to accept is Mukti (Enlightment)169.
n dyh hY n gyh hY ; n jwq hY n pwq hY ]

pd ArQ:- dyh- srIr, body[ gyh- Gr, house[ pwq- brwdrI, social strata[
aus dI nw dyh hY, nw Gr hY, nw jwiq hY, nw ibrwdrI hY[
He does not have a body or a house, caste or social strata;
169
To understand in much detail refer to Sri Gur Pertap Suraj Perkash Granth by Churamani Kavi Santokh
Singh Ji at Raas 5, Chapter 43 (the sermons of Guru Hargobind Sahib Ji to the Sikhs) and Rut 5, Chapter 42
(Bhai Daya Singh Ji explaining to the Sikhs regarding Atma)

n mMqR hY n imqR hY ; n qwq hY n mwq hY ]

pd ArQ:- mMqR- mMqrI, vzIr, minister[ imqR- dosq, friend[ qwq- ipqw, father[
mwq- mwqw, mother[
nw mMqrI (vzIr) hY, nw im`qR hY, nw ipau hY nw mw hY[
He has no minister or friend, neither father nor mother;
n AMg hY n rMg hY ; n sMg hY n swQ hY ]

pd ArQ:- AMg- srIr dy AMg, limb[ sMg- swQI, companion[
nw koeI AMg hY, nw rMg hY, nw (sMg) kOm hY, nw swQI hY[
Neither does he have limbs, nor colour, ethnicity, companion nor attachment with
any one;
170
n doK hY n dwg hY ; n dYÍK hY n dyh hY ]7]167]
pd ArQ:- doK- klMk, blemish, fault[ dwg- inSwn, sign[ dÍYK- dvYK Bwvnw,
animosity[ dyh- srIr, qn, body[
nw aus ƒ klMk hY, nw inSwn hY, nw dvYK hY, nw (dyh) ipMf (gRwm) hY[
He is flawless and blemishless, has no sign, no animosity, nor a body.
Note: Animosity. Almighty has no feeling of animosity towards anyone and does
not require anyone to be punished. It is our own deeds (Karam) that we demand for
such rewards. Any event that we see as a punishment (i.e. hell, inferior species &
great sorrows) is the reward for our current deeds (Kriyaman Karam). For example,
a person having a great desire for lust may be reborn as a prostitute or an elephant
for an instant thus fulfilling his needs. An unfinished task may require a person to be
reborn in order to complete it. A remaining guilt (repentance) which is not self-
forgiven may lead to hell in order for it to be settled. In any of these cases, Almighty
is not punishing or deciding for us; It is basically ourselves since each and everyone
is Almighty. Which is why, in the Islamic literature and Sri Guru Granth Sahib Ji,
Almighty is known as Raheem (benovalent).
n isMG hY n isXwr hY ; n rwau hY n rMk hY ]

pd ArQ:- isMG- Syr, tiger[ isXwr- ig`dV, jackal[ rwau- rwjw, king[ rMk-kMgwl,
pauper, poor[
nw auh Syr hY, nw (sXwr) ig`dV hY, nw rwjw hY, nw kMgwl hY[
He is neither a tiger nor a jackal, nor a king nor a pauper;
170
keI ilKq dy gRMQW ivc quk ieauN hY- n dyK hYN n dvYK hYN, n dyh hYN n dwg hYN[

n mWn hY n mauq hY ; n swk hY n sMk hY ]

pd ArQ:- mwn- hMkwr, gmMf, ego[ mauq- mOq, death[ sMk- SOk, sorrow[
nw aus ƒ mwn hY, nw mOq hY, nw swk hY, nw SOk hY[
Neither He has ego nor death, nor a kin nor sorrows;
n jC hY n gMDRb hY ; n nru hY n nwr hY ]

pd ArQ:- nru-purS, male[ nwr-iesqrI, female[
nw auh j`C hY, nw gMDrb hY, nw purS hY, nw iesqrI hY[
Neither is He a Jachchh nor Gandharva, nor a male nor a female;
n cor hY n swh hY ; n swh ko kumwr hY ]8]168]

pd ArQ:- swh- swDU, ascetic, saint[ swj- Swh, syT, DnI, wealthy[ kumwr- pu`qr,
son[
nw cor hY, nw swDU hY, nw Swh dw pu`qr hY[
Neither is He a thief nor a saint nor the son of a wealthy man.
n nyh hY n gyh hY ; n dyh ko bnwau hY ]

pd ArQ:- nyh- moh, love (emotional bonding)[ gyh- pkV, attachment[ dyh- qn,
srIr, body[ bnwau- bnwvt, creation[
nw aus ƒ moh hY , nw pkV hY, Aqy nw hI qn dI bnwvt hY[
He has no emotional bonding, no attachment and He is not the creation of this body;
Meaning, Almighty does not take birth from a human. Creation of the body basically
means he is not born from the sperm and ovum like the rest.
n Cl hY n iCdR hY ; n Cl ko imlwau hY ]
pd ArQ:- Cl- DoKw, deceit[ iCdR- dUSn, AYb, allegation, blame[ imlwau-myl,
union[
nw Cl hY, nw dUSn hY, Aqy nw Cl dw myl hY[
Nether is He deceit, nor allegation nor the amalgamation of both;

n jMqR hY n mMqR hY ; n qMqR ko srUp hY ]

pd ArQ:- mMqR- mMqr, vsIkrn, Mantra the utterance, a numinous sound, a syllable,
word or phonemes, or group of words in repetitive manner[ qMqR171- irDIAW is`DIAW
leI keI qrIky vrqxy, certain methodology used in order to gain miraculous powers[
nw jMqR hY, nw mMqR hY, Aqy nw qMqR dw srUp hY[
He is neither the instrument nor the incantation, nor the form of methodology;
(These are the 3 methods utilised by all to fulfill their wishes. Like for an example, a
person prays before God so that he may win the lottery. He would utter some
hymns, come to the place of worship before a religious symbol. Uttering the hymns
is Mantar, coming to the place of worship is Tantar and standing before the symbol
is Jantar)
n rwg hY n rMg hY ; n ryK hY n rUp hY ]9]169]

pd ArQ:- rwg- ie`Cw, desires[ ryK- ryKw, icMnH, destiny, mien[
nw aus ƒ rwg hY, nw aus dw rMg hY, nw koeI ryKw hY, nw rUp hY[
He is desireless, colourless, mienless and formless.
n jMqR hY n mMqR hY ; n qMqR ko bnwau hY ]

pd ArQ:- bnwau- made[
nw auh jMqR vs huMdw hY, nw mMqR vs huMdw hY, nw qMqR dw jor hY[
He is neither controlled by the instrument nor the incantation, nor by the prowess
methodology;
n Cl hY n iCdR hY ; n CwieAw ko imlwau hY ]

pd ArQ:- Cl- DoKw, deceit[ iCdR- AOgux, demerits[ CwieAw- Aiv`dAw, ignorance[
imlwau- myl, concoction, amalgamation[
nw Cl hY, nw (iCdR) AOgx hY, Aqy nw aus ivc (CwieAw) AividAw dw myl hY[
He is not deceit, not demerits and He is not the concoction of ignorance;
AividAw do (2) pRkwr dI huMdI hY[

1. qUlw Aiv¤idAw – ApxI hsqI ƒ pRBU nwloN Al¤g (vKrI) jwxnw Aqy sMswr ƒ hI
siq (s¤c) krky jwxnw[ ieh Aiv¤idAw bRhm igAwn hox nwl nws huMdI hY[
2. lySw Aiv¤idAw – srIr, sMswr Aqy ivvhwr dw Bwn (igAwn) Aijhw hovy, ik ijvyN
supny ivc supnw Aiv¤idAw dy pRBwv krky supnw srIr, supnw jgq Aqy supnw
171
Written as ‘jMqR’ in Baba Deep Singh Ji’s Saroop

ivvhwr Bwsdw hY[ prMqU jwgn nwl sB dw ABwv ho jWdw hY[ srIr nws hox nwl
ieh Aiv¤idAw nws huMdI hY[
There are Two (2) types of Ignorance
1. Tula (Main) Ignorance – This is the main ignorance of knowing this world as
truth (which remains forever) and recognizing ourselves and other living
being as different from the Almighty. This ignorance is vanished upon
obtaining Almighty’s knowledge.
2. Lesha (Minor) Ignorance – The existence of this world remains like a dream
in which the physical body, world and deeds appears to be real while
sleeping and disappears once the person rises from the sleep. This ignorance
exists throughout lifetime and vanishes together with the physical body.
n rwg hY n rMg hY ; n rUp hY n ryK hY ]

pd ArQ:- rwg- pRym, affection[ rUp- sUrq, visage, face[ ryK-ryKw, lines of destiny[
nw rwg qy mohq hY, nw rMg dy ADIn hY, nw rUp dw AwSk hY, nw ryKw vwlw hY[
He has no affection towards attachments, neither is He under the influence of
colours nor is He fond of visage nor has any lines of destiny;
n krm hY n Drm hY ; Ajnm hY AByK hY ]10]170]

pd ArQ:- krm- kMm, actions[ Ajnm- jnm rihq, beyond birth[ AByK- ByK rihq,
beyond garb[
nw krm krdw, nw Drm Drdw hY, nw jnm Drdw hY, nw ByK vwlw hY[
He neither performs any action, nor righteousness (Dharma) nor take birth and sans
garb.
n qwq hY n mwq hY ; AiKAwl AKMf rUp hY ]

pd ArQ:- qwq-ipqw, father[ mwq-mwqw, mother[ AiKAwl- iKAwl jW klpnw iv`c nw
Awaux vwlw, beyond thought and imagination[ AKMf- ijs dw KMfn nw ho sky,
indivisible[
nw aus dw ipau, nw mw hY, AKXwl= AicqX hY[ AKMf rUp hY[
He has no father or mother; He is beyond the mental capability of thought and
imagination, and indivisible;

ACyd hY AByd hY ; n rMk hY n BUp hY ]

pd ArQ:- ACyd- Cyk rihq, invincible, one which cannot be pierced/penetrated[
172
AByd- iv`Q qoN ibnW, Byd rihq, without any distance [ rMk- kMgwl, pauper[ BUp-
rwjw, king[
Cyk qoN ibnW hY, iv`Q qoN ibnW hY, nw kMgwl hY, nw rwjw hY[
Invincible, without any distance; neither a pauper nor a prince;
prY hY pivqR hY ; punIq hY purwn hY ]

173
pd ArQ:- prY- pry, aside[ piv`qR-Su`D, inrml, pure[ punIq - iqn bwr piv`qr,
purest[ purwn- purwnw, ancient[
pry hY piv`qR hY, punIq hY, hY purwxw pRwcIn hY[
Beyond the ordinary (transcendent), pure, purest and ancient;
AgMj hY ABMj hY ; krIm hY kurwn hY ]11]171]

pd ArQ:- AgMj- rog rihq, beyond maladies[ ABMj- B`jdw nhIN, indestructible[
krIm- ikrpwlU, merciful[
(gMj) rogW qoN rihq hY, Bjdw nhI hY, ikrpwlU hY, Aqy (kurwn)174 buirAW ƒ
mwrn vwlw hY[
Beyond the maladies (of the body, mind and soul- anger, lust, etc.), indestructible,
merciful and the destroyer of the wicked.
Akwl hY Apwl hY ; iKAwl hY AKMf hY ]

pd ArQ:- Akwl- kwl qoN rihq, timeless[ Apwl- pwlxw rihq, beyond nurturing,
self-existent, patronless[ iKAwl- icMqn, DyX, to whom concentration is made (e.g.
idol, image, wordings, sound, etc.)[
kwl qoN ibnW hY, pwlxw qoN rihq hY, iKXwl DyX rUp hY, AKMf hY[
Timeless, self-existent, the subject for all concentrations made, indivisible;
172
Refer to Pauri number 154 for detailed explanation on distance.
173
Sri Guru Arjan Dev Ji says in Sukhmani Sahib that a count of three Pavither (pivqR) is equivalent to Puneet;
pivqR pivqR ; pivqR punIq ]
Guru Ji says that the ones who are hears the Guru Hymns (Gurbani) their mind, speech and body are pure and purifies
others as well, (Three Pavither is called Puneet)
174
(ku+rwn=burw+mwrnw) buirAW ƒ mwrn vwlw[ 2, ku=ipRQvI+rwn=rwjw[ ipRQvI dw mwlk[

Note: Subject of concentration (DyX). In any concentration (during meditation for an

instance), 3 elements are required which are the practitioner (DXwqw), the
concentration (DXwn) and subject (DyX). A disturbance of any of these 3 elements
results in an incomplete meditation. These 3 elements have also been mentioned in
Sri Nanak Perkash Granth175 in the chapter where Guru Nanak Dev Ji gives His
sermons to King Shiv Nabh as follows;
DÎwqw DÎwn su DyX jo ipRQk ipRQk iek jwn [

so swivklp khiq hYx jogI purK sujwn ]77]
Although the practioner, concentration and the subject are different entities, it has to merge as one
ultimately which then vanishes the state of mind. The wise (Jogi) knows it.
n rog hY n sog hY ; n Byd hY n BMf hY ]

pd ArQ:- sog- gm, du`K, sorrows, pains[ Byd- iBMnqw, difference[ BMf- bdnwm,
BMfI, infamy, disgrace[
aus ƒ rog nhI hY, sog nhI hY, Byd nhI imldw hY, qy (BMf) bdnwm nhI hY[
He is without any disease, sorrows and is uniform (no difference) and is not
disgraced (by any wrong doings);
n AMg hY n rMg hY ; n sMg hY n swQ hY ]

pd ArQ:- AMg- srIr, body[ sMg- sMbMd, relations[
aus dw AMg nhI hY, rMg nhI hY, sMg nhI hY, swQ nhI hY[
Bodiless, colourless, without relations and companion;
ipRXw hY pivqR hY ; punIq hY pRmwQ hY ]12]172]

pd ArQ:- ipRXw- ipAwrw, beloved[ punIq- piv`qr, purest[ pRmwQ- auqm isrqwj,
pinnacle of piety[
ipAwrw hY, piv`qR hY, su`D hY, au~qm isrqwj hY[
He is beloved, pure, purest and the pinnacle of piety.
n sIq hY n soc hY ; n GRwm hY n Gwm hY ]

pd ArQ:- sIq- TMF, cold[ soc- iPkr, worries[ GRwm- grmI, heat[ Gwm- Du`p, sun[
nw aus ƒ TMF hY, nw iPkr hY, nw (GRwm) grmI hY[ nw (Gwm) Du`p hY[
He is unaffected by cold or worries or heat or sunlight;
175
Sri Nanak Perkash Poorbaradh Chapter 48

n loB hY n moh hY ; n kRoD hY n kwm hY ]

pd ArQ:- loB- lwlc, ie`Cw, greed[ moh- pwk, love[ kRoD- gu`sw, anger[
nw loB hY, nw moh hY, nw kRoD hY, nw kwm hY[
He is untouched by greed (avarice), attachment, anger and lust;
n dyv hY n dYq hY ; n nr ko srUp hY ]

pd ArQ:- dyv- dyvqw, deity[ nr-purS, man[
nw auh dyvqw hY, nw dYNq hY, Aqy nw purK dI Skl hY[
Neither is He a deity nor a demon nor having the appearance of a male;
n Cl hY n iCdR hY ; n iCdR kI ibBUq hY ]13]173]

pd ArQ:- Cl- DoKw, treachery[ iCdR- AOgux, demerits[ ibBUq- swmgrI, kwrj is`D
krn dy kwrx, the methods utilised to get a work done[
nw Cl hY, nw AOgux hY, nw Cl dI ibBUiq swmgrI vwlw hY[
There is no treachery, demerits and His methods are not based on deceit.
n kwm hY n kRoD hY ; n loB hY n moh hY ]

pd ArQ:- kwm- lust[ kRoD- gu`sw, anger[ loB- lwlc, greed[
nw aus ƒ kwm hY, nw kROD hY, nw loB hY, nw moh hY[
He has no lust, anger, greed and attachment;
n dYÍK hY n ByK hY ; n dueI hY n dRoh hY ]

pd ArQ:- dÍYK- dvYK, eIrKw, jealousy[ ByK- Bys, vesture[ dueI- dvYK, animosity,
envy[ dRoh- dgw, DoKw, deceit[
nw dvYK hY, nw ByK hY, nw dueI hY, nw dgw hY[
He has neither jealousy nor specific vesture nor animosity nor deceit;
n kwl hY n bwl hY ; sdIv dieAwl rUp hY ]

pd ArQ:- kwl- mOq, death[ bwl- bwlk, child[ sdIv- sdw hI, always[ dieAwl-
dieAwl, merciful[
nw aus dw kwl hY, nw auh bwl hY, sdw hI idAwlU rUp hY[
He is untouched by death; He has no child and the form of an ever compassionate;

AgMj hY ABMj hY ; ABrm hY ABUq hY ]14]174]

pd ArQ:- AgMj- AivnwSI, ijs dw nws nw ho sky, eternal, one which cannot be
destroyed[ ABMj- B`jdw nhIN, indestructible[ ABrm- Bul`Ky qoN rihq, without
delusion[ ABUq- sUKm rUp, subtle form[
gMj qoN ibnW hY, Bjdw nhI hY, Brm qoN rihq hY, (ABUq) sUKm rUp hY[
Eternal, indestructible, not subjected to delusion and has a subtle form.
ACyd Cyd hY sdw ; AgMj gMj gMj hY ]

pd ArQ:- ACyd-nw CyidAw jwx vwlw, indivisible[ Cyd- Cydn krn vwlw, to lance[
AgMj gMj- rogW dy nws krn vwlw, destroyer of illness[
jo nw Cydy jwx vwly hn, auhnW ƒ Cydn krn vwlw hY, nwS nw hox vwly gMj=
rogW dy gMj-nws krn vwlw hY[
He lances (penetrates/defeats) the indivisible ones and the destroyer of the terminal
illness;
ABUq ByK hY blI ; ArUp rwg rMg hY ]

pd ArQ:- ABUq- q`qW dI rcnW ibnW, beyond the make of 5 elements of creation[
blI- blvwn, qwkqvr, mighty, Herculean[ ArUp- aupmw rihq, beyond praise[
q`qW dI rcnw ibnW aus dw ByK blvwn hY Aqy aupmw qoN rihq aus dw rwg rMg
hY[
Without the make of 5 elements, is the mighty and His form and colour are beyond
praise;
n dYÍK hY n ByK hY ; n kwm kRoD krm hY ]

pd ArQ:- dÍYK- doK, flaw[ kRoD- gu`sw, anger[
aus ivc nw doK hY, nw ByK hY qy nw kRoD dw krm hY[
He is flawless, sans mien and neither the deeds related to anger (wrath);
n jwq hY n pwq hY ; n icqR ichn brn hY ]15]175]

pd ArQ:- n jwq- jMmdw nhIN, unborn[ n pwq-mrdw nhIN, doesn’t die[ icqR- icqr,
portrait[ brn- vrnn, describable, elaboration[
nw jMmdw hY, nw mrdw hY, nw aus dy ic`qr dw koeI vrn nhI hY[
He is neither born nor dies and his portrait is indescribable .

ibAMq hY AnMq hY ; AnMq qyj jwnIAY ]

pd ArQ:- ibAMq- AMq qoN ibnW, boundless, infinite[ AnMq- AMq rihq, endless[
AnMq-byAMq, countless[ qyj- pRkwS, brilliance[
AMq qoN ibnW hY, aus dw AMq nhI hY, Aqy byAMq qyj vwlw jwxIdw hY[
Boundless, endless and He is known for His infinite brilliance;
ABUm AiBj hY sdw ; AiCj qyj mwnIAY ]

pd ArQ:- ABUm- BUq dI AMS nhIN, not of the lineage of past meaning not of the
past[ AiBj-iB`jdw nhIN, unattached[
BUq kwl dI AMs nhI hY, iB`jdw nhI hY, sdw hI aus dw nw iCdn vwlw qyj
mMinAw jWdw hY[
He is not of the past (meaning, everyone has taken birth and progressed to a certain
level today leaving some memories of the past but in the case of Almighty, he has
no relation with the past. He is ever new.), unattached (to all the emotions, creation,
etc.) and His never ending brilliance is accepted by all always;
n AwD hY n ibAwD hY ; AgwD rUp lyKIAY ]

pd ArQ:- n AwiD- ibmwrI rihq, inrog, healthy, avoidance of illness originated
from the mind such as psychiatric problems[ ibAwD- ibmwrI, avoidance of illness
originated from the body itself such as genetic deseases, cancer, etc. [ AgwD- AQwh,
byAMq, infinite[
nw aus ƒ AwiD hY, nw ibAwiD hY, AgwD rUp krky igxIdw hY[
He has no psychiatric problems, no diseases and He is counted as infinite;
AdoK hY Adwg hY ; ACY pRqwp pyKIAY ]16]176]

pd ArQ:- AdoK- doK rihq, flawless[ Adwg- dwg qoN ibnW, blemishless[ ACY- nws
rihq, imperishable[ pyKIAY- idsdw, seen[
doK qoN ibnW hY, dwg qoN ibnW hY, nws qoN rihq pRqwp aus dw idsdw hY[
He is flawless, blemishless and His glory is seen as imperishable.

n krm hY n Brm hY ; n Drm ko pRBwau hY ]

pd ArQ:- Brm- BulyKw, Btkxw, misconception, wander[ pRBwau-pRikRqI, indirect
effect[
nw aus ivc kRm ikirAw hY, nw BRWqI hY, nw Drm dI (pRBwau) pRikRqI hY[
Neither He has Karam nor any of its derivatives nor does He have delusion
(misconception) and Almighty does not even have the indirect effect (Perbhao176) of
faith;
Meaning, Almighty do not require or is not influenced by any deeds (Karam),

misconceptions (Bharam) or religions/faiths (Dharam). This is because, all the deeds
and faiths we possess are in order to be with One Almighty. Thus, the
methods/vehicle we use to attain Almighty is of no concern to Him because we are
not doing a favour to anyone but ourselves.
n jMqR hY n qMqR hY ; n mMqR ko rlwau hY ]

pd ArQ:- rlwau-rilAw, mixed[
nw jMqRW ivc hY, nw qMqRW ivc hY, nw mMqrW ivc rilAw hY[
He is not coalesced in methods, instruments and incantation;
n Cl hY n iC`dR hY ; n iC`dR ko srUp hY ]

pd ArQ:- Cl-Pryb, deceit[ iC`dR- AOgux, demerits[ iCdR ko srUp- AOgux dI Skl, the
form of demerits[
nw aus ivc Pryb hY, nw Aaugux hY, nw AOgux dI Skl hY[
He has neither deceit nor demerit nor its form;
ABMg hY AnMg hY ; AgMj sI ibBUq hY ]17]177]

pd ArQ:- ABMg- nSy rihq, beyond intoxications[ AnMg- AYb qoN ibnW, without any
undesirable characteristics, faultless[
(BMg) nSy qoN ibnW hY, (nMg) AYb qoN ibnW hY, (AgMj) pUrn Kjwny vrgI sMpdw
vwlw hY[
Without any intoxication, undesirable characteristics (blemishless) and the master of
all treasures.
176
To read in detail about Perbhao, please refer to Pauri no. 245.

n kwm hY n kRoD hY ; n loB moh kwr hY ]

pd ArQ:- kwm- ie`Cw, kwmnw, desire[ kRoD- gu`sw, anger[
nw aus ƒ kwm hY, nw kRoD hY, Aqy nw loB moh dI kwr hY[
He has neither lust nor anger nor greed nor attachment;
n AwD hY n gwD hY ; n ibAwD ko ibcwr hY ]

pd ArQ:- AwD- mn dw du`K, icMqw, sorrows of the mind, worries[ gwD- gwihAw, cwh,
pRwpqI dI ie`Cw, desire, wish to attain[ ibAwD- rog, klMk, diseases,
imperfection/flaw[ ibcwr- ivcwr, contemplate[
nw AwiD hY, nw gwihAw jWdw hY, nw ibAwiD dw ivcwr hY[
He does not have sorrows of the mind, neither does He have desires nor does he
contemplate on the imperfections (of the creation);
n rMg rwg rUp hY ; n rUp ryK rwg hY ]

pd ArQ:- rwg- pRym, love[ ryK- ryKw, lines[ rwg- JgVw, quarrel, dispute[
nw aus ivc rUp rMg dw rwg hY, qy nw rUp ryK dw JgVw hY[
Neither does He have love for form nor colour nor any dispute with regards to them;
n hwau hY n Bwau hY ; n dwau ko pRkwr hY ]18]178]

pd ArQ:- hwau- haumYN, Haumai, I-ness[ Bwau- fr, fear[ dwau- clwkI, trick[
nw aus ivc hwau hY, nw Bwau hY, nw dwau dw FMg hY[
He has no Haumai (I-ness177), no fear and is no manipulator.
Note: Tricks. Almighty can never be attained by any cunningness or any intellectual
human ability. Intellectual human ability can mean any methodology used in
Haumai which is thought to please or to ‘attain’ Almighty through the finite
capability of the self. This can include, having certain fasts, penance, Yoga, chanting
with no devotion in order to please Almighty. There is a beautiful story of Bhagat
Dhanna Ji that shows how Bhagat Ji attained Almighty by pure innocence and faith
as written in Bhai Gurdas Vaaran- Vaar 10, Pauri 13;
bwmHx pUjY dyvqy DMnw gaU crwvx AwvY]

DMnY ifTw cilq eyh puCY bwmHx AwK suxwvY]
Twkur dI syvw kry jo ieCy soeI Pl pwvY]
DMnw krdw jodVI mYN iB dyh iek jo quD BwvY]
177
To read more on Haumai, please refer to Pauri number 104.

A brahman would worship goddess (in the form of statues made of stone) where Dhanna
used to graze his cow. On seeing his worship, Dhanna asked the brahman what he was
doing. “Service to the Thakur (God) gives the desired fruit,” replied the brahman. Dhanna
requested, “O brahman, if you agree kindly give one to me.”
p`Qr iek lpyt kr dy DMny noN gYl CufwvY]

Twkur noN nHwvwlky Cwih rotI lY Bog cVHwvY]
hauN bI mUMh n juTwlsW qUM ruTw mYN ikhu n suKwvY]
goseIN prq`K hoie rotI Kwie Cwih muih lwvY]
The brahman rolled a stone, gave it to Dhanna and thus got rid of him. Dhanna bathed the
Thakur and offered him bread and buttermilk. Dhanna said, “I will also not eat because
how can I be happy if you are annoyed.” (Seeing his true and loving devotion) God was
forced to appear and eat his bread and buttermilk.
Bolw Bwau goivMd imlwvY ]13]

In fact, innocence like that of Dhanna makes the sight of the Almighty available.
Thus, this is why Guru Gobind Singh Ji mentions that even Almighty is not a
manipulator and how can one attain someone who does not use
manipulation/tricks/deceit with manipulation? Bhagat Kabir Ji says;
kbIr jI , gauVI ]
(324-12)
Gauree, Kabir Jee:
ikAw jpu , ikAw qpu ; ikAw bRq pUjw ] jw kY irdY ; Bwau hY dUjw ]1]
What use is chanting, and what use is penance, fasting or devotional worship, to one whose heart is
filled only with the love of materialism? ||1||
ry jn ; mnu mwDau isau lweIAY ] cqurweI ; n cqurBuju pweIAY ] rhwau ]

O people, devote and link your mind to Almighty. Through cleverness, the ‘four-armed Lord’ (one of
manifestation name of Almighty) is not obtained. ||Pause||
gjwDpI nrwDpI ; krMq syv hY sdw ]

pd ArQ:- gjwDpI- (gj+AiDpiq) AYrwviq dw suAwmI, master of the elephant
(Airavat) meaning Indar[ nrwDpI- nrW dw suAwmI (rwjw), kubyr dw suAwmI ‘nr’ hY, ies
leI kubyr dw nwm nrwDip hY, bRhmw qy ivSnMU, lord of humans meaning king, Kuber’s
master is known as Nar thus Kuber is sometimes called as Naratap, it can also refer
to Brahma and Vishnu[ krMq- krdy hn, does[
ieMdr qy kubyr sdw ijs dI syvw krdy hn[
To whom (Almighty), Indra (King of Heaven) and Kuber (lord of wealth) ever
serve;
isDsuqI qpspqI ; bnspqI jps sdw ]

178
pd ArQ:- isDsuqI - sIql ikrxw dw pqI , cMdRmW, master of the cool moonshine
179
meaning the Moon[ qpspqI - qpq ikrxw dw suAwmI, sUrj, qpsvIAW dw pqI
mhwnpqI iSvjI, master of the warm rays meaning the sun, master of the ascetics
meaning Shiva[ bnspqI- ibn jl dw pqI , vrx dyvqw, master of water (deity of
water- Varun)[ jps- jpdy hn, chant thee[
cMdRmw, sUrj qy vrx ijs dw sdw jwp krdy hn[
The moon, sun and water always chant Your name;
Agsq Awid jy bfy ; qpsqpI ibsyKIAY ]

pd ArQ:- Agsq- iek munI dw nwm, a great Rishi who stopped the path of Vindhya
mountain and also drank the oceans. His name is derived from his birth which was
in the pitcher thus Agastya/Agast. He is also known as the father of Tamil
literature[ bfy-v`fy, great[ qpsqpI- qp`svI, those who perform meditations[
Kws krky Agsq qoN Awid lY ky ijhVY mhwn qpI hn[
Especially Sage Agastya and other who are known as great sages;
ibAMq ibAMq ibAMq ko ; krMq pwT pyKIAY ]19]179]

pd ArQ:- ibAMq- ijs dw koeI AMq nhIN, endless[ krMq- krdy, does[ pwT-jwp, js,
chant[
auh swry ijs dy js ƒ, byAMq hYN (mn rwhI), byAMq hYN (bwnI rwhI), byAMq hYN
(srIr rwhI) pwT krdy hn[
All of them, call Your praise as, infinite (through mind), infinite (through speech),
infinite (through body) (even while being the founding fathers of human philosophy
and possessing great prowess).
Sri Guru Arjan Dev Ji says;
byAMq gux qyry kQy n jwhI ; siqgur purK murwry ]

(248-12, gauVI, mÚ 5)
Your Virtues are unlimited - they cannot be described, O True Guru, Primal Being, Destroyer of
demons.
178
On a side note, if the word would have been svYqwspqI it would have meant the master of white horse
meaning the sun (ic`ty GoVy dw suAwmI, sUrj)
179
If the syllable would have been a Sihari the meaning would have been Vishnu. This is to show the
importance of placing the syllable in Gurbani and precautions to be taken while reading. qpspiq= ivSnMU

AgwD Awd dyvkI ; Anwd bwq mwnIAY ]

pd ArQ:- AgwiD- fUMGw, deep[ Awd- mu`F, primal[ dyvkI- dyv dI, Almighty’s[ bwq
mwnIAY- aupmw mMnI geI, accepted[
mhwn fUMGw hY, mu`F qoN rihq hY, aus Awid dyv dI ieh aupmw mMnI geI hY[
He is the deepest (unfathomable), beginningless (without a beginning), these are the
accepted virtues of the Primal Master;
n jwq pwq mMqR imqR ; sqR nyh jwnIAY ]

pd ArQ:- jwq- jwqI, ethnicity[ pwq- ibrwdrI, social strata[ mMqR- mMqrI, minister,
advisor[ imqR- dosq, friend[ sqR- dusmn, enemy[ nyh- snyh, affection[
jwq, pwq, mMqrI, imqR, S`qrU, qy snyh Awidk aus dw kuJ vI jwxIdw nhI hY[
His caste, lineage, minister, friend, foe, affection, etc. is not known;
sdIv srb lok ky ; ikRpwl iKAwl mY rhY ]

pd ArQ:- sdIv- sdw, always[ srb-swry, all[ ikRpwl-idAwlU, merciful[ iKAwl-
iDAwn, concentration[ mY-iv`c, within[
sdw qoN hI swry lok aus ikrpwlU dy iDAwn ivc rihMdy hn[
Since the ever beginning, everyone has remained in the thought of the
Compassionate One;
qurMq dRoh dyh ky ; AnMq BWq so dhY ]20]180]

pd ArQ:- dRoh- du`K, rog, pwp, pains, illness, sins[ AnMq BWq- keI qrHW, variety[ so-
nwl, togther[ dhY- swV lYNdy, perish[
ies leI Anyk qrHW nwl dyh dy pwpW ƒ qurMq hI swV lYNdy hn[
Which is why, they have the capability to burn various sins of their body
spontaneously.
qÍpRswid ] rUAwml CMd ]

Your Grace. Ruamal Chhand;
rUp rwg n ryK rMg n ; jnm mrn ibhIn ]

pd ArQ:- rUp- srUp, form[ rwg- moh, attachment[ ryK- ryKw, lines on the
palms/feet/forehead (meaning destiny)[ ibhIn- ibnW, sans, without[
ijs dw rUp qy moh nhI, qy ryK rMg nhI, Aqy jnm mrn qoN rihq hY[
He who is without a form, attachment, destiny, colour and reincarnation;

Awd nwQ AgwD purK ; Drm krm pRbIn ]

pd ArQ:- Awd- mu`D, primal[ nwQ- svwmI, master, lord[ AgwD- fUMGw, deep[ pRbIn-
cqur, proficient, astute[
jo sB dw mu`F hY, svwmI hY, bhuq fUMGw hY, pUrn hY, Aqy Drm krm ivc cqur hY[
He who is the beginning of all, Master, unfathomable, complete and proficient in
Dharma (Nature’s law) and Karma (cycle of deeds and reward);
Note: Dharam and Bharam. According to the Mahankosh, there are multiple
meaning meanings for Dharam (Drm). (1) He who has accepted the universe; under
whom the universe is and its pure law, “bilE crwgu AMD´wr mih sB kil auDrI
iek nwm Drm ]” (Ang 1387, SGGS). (2) Good deeds, “nh iblµb DrmM iblµb
pwpM ]” (Ang 1354, SGGS). (3) Faith/Religion “sMq kw mwrgu Drm kI pauVI ko
vfBwgI pwey ]” (Ang 622 SGGS). (4) The previous form “iehu srIru sBu Drmu hY
ijsu AMdir scy kI ivic joiq ]” (Ang 309 SGGS). (5) Tradition/custom/ritual of
the country or lineage. (6) Duty/responsibility. (7) Justice. (8) Human nature. (9)
Dharamraj (deity of afterlife) “Aink Drm Aink kumyr ]” (Ang 1236 SGGS).
(10) Bow (weapon). (11) The sense of touch, etc.
Dharam (faith) and Bharam (doubt, rituals, superstition, wandering, misconceptions)
are interrelated. Wherever there is complete faith, there is no place for doubt. Some
say that without understanding a Faith, it would become Bharam (doubt) but this is
entirely not true as the meanings of the word ‘faith’ is ‘strong belief in the doctrines
of a religion, based on spiritual conviction rather than proof’. This makes it clear
that faith requires no understanding as it is the complete submission. Those who
utilises their intellect, will not be faithful. Just like during the final exam of (Guru)
Angad Dev Ji by Sri Guru Nanak Dev Ji wherein, He ordered Sri Angad Dev Ji to
consume a corpse. To which Sri Angad Dev Ji did not even think twice but asked a
question whether to start from the head or toes. His complete faith, turned the corpse
into Karah Parshad. In Sikhi, there is a need for education but where there is
complete faith, understanding and intellect pays no value.
Guru Gobind Singh Ji also showed that complete faith is above all during the
Vaisakhi of 1699AD when he asked for the heads of Five (5) Sikhs and beheaded
them in the open. Yet, the subsequent Sikhs did not shudder but came up to the Guru
to give their heads without even asking the reason for it. Complete surrender to the
Guru is what has been thought in the Sikh doctrine. Having knowledge makes us
vary from the good and bad but when someone is in complete love with the beloved
(Guru), he/she does not see the difference. The wish of the Guru is more important
than the body. There is no question on to what is a Bharam (contrary of Dharam) as
everything is Dharam. Our great Sikh Martyrs has shown us this stage countless

time. Thus, this is why the stage of complete love has been considered the highest
and purest stage.
What bear fruits is usually the Bhavna (spiritual conviction) rather than the ‘so-
called’ right and wrong. Guru Ji says in His Charitropakhyan;
Plq AwpnI Bwvnw ; Xw mY Byd n koie ]
Only the Bhavna (conviction) bears fruit. There is no doubt in this.
(Charitropakhyan Charitr 88)
Example, while Guru Gobind Singh Ji was in Damdama Sahib, Dalla, a wealthy
Sikh landlord with private army came forward and told Guru Ji that had He have
called him to Chamkaur, the Sahibzadey would have been saved. Guru Ji did not say
anything but some time later, another Sikh came with a matchlock and presented it
to Guru Ji180. Guru Ji wished to test the matchlock, so he called upon Dalla to
summon anyone of his men so that he could test the target. Dalla came over to his
men and asked if anyone wished to stand before Guru Ji so that he could test his new
matchlock, no one got up. Then, Guru Ji told someone to go to any tent and ask if
anyone is willing to do so. The messenger went to a tent where a father and son
(Bhai Veer Singh Ji and Bhai Dheer Singh Ji) were tying their Dastars (turbans).
Hearing this, the duo rushed to Guru Ji with the remaining Dastar in their hands and
presented themselves before Guru Ji. It was told to them only one man is required
and the other can return but both of them insisted so he could go and get shot with
the matchlock. Seeing this, Guru Gobind Singh Ji said to Dalla that these were the
men in Chamkaur with me. If he had men like that of Dalla they would have
retreated. This simple history shows that having unparalled faith and complete
submission pleases the Guru and paves our path to liberation rather than the usage of
intellect wherein Dalla’s men failed.
The poison of using one’s own intellect as the benchmark ruins the spiritual journey
and the bliss contained therein. Similarly, some neo-Sikhs of these days are not
comfortable with Charitropakhyan and with their own limited understanding goes to
all measures to condemn it and even declare it some heinous names. These are the
Nastak (faithless) in the garb of Sikhi commiting rituals and superstitions as
everything done without faith sums up to rituals and hypocrisy. Sikhi condemns
hypocrisy. The person who is not truthful to even his ownself can never be truthful
to its Almighty Guru.
180
This matchlock is kept in Takht Sri Damdama Sahib and was presented by a Sikh from Lahore to Guru Ji.
The size is 2 foot and 10.45 inches. On the matchlock in gold there is an inscription from Bachitar Natak
Gurbani in Devnagri script, ‘jXMqI nmo mMglw kwlkwXM ] kpwlI nmo BdRkwlI isvwXM ] dugwXM iCmwXM’. Ref: Sikh
Itihasik Yaadgaraan by Sikh History Society Amritsar 1950AD

jMqR mMqR n qMqR jw ko ; Awid purK Apwr ]

pd ArQ:- jw ko- ijs ƒ[ Apwr- ijs dw pwr nhIN, boundless[
ijs dy v`s krn leI qMqr mMqr qy jMqr nhI, Aqy ijs Awid purK dw pwr nhI
l`Bdw[
He who is unaffected by magical formulae, black magic or voodoo and no shore can
be found (boundless) for the Primal Being;
hsq kIt ibKY bsY ; sb Taur mY inrDwr ]1]181]

pd ArQ:- hsq-hwQI, elephant[ kIt-kIVI, ant[ ibKY- iv`c, within[ bsY-vsdw hY,
pervade[ sb- swry, all[ Taur- jgHw, places[ inrwDwr- ivcwrIdw hY, dwells in all
places[
auh hwQI qoN lY ky kIVI q`k sBnw ivc vsdw hY Aqy sB jgHw ivcwrIdw hY[
From an elephant to an ant, he pervades in all and is omnipresent.
jwq pwq n qwq jw ko ; mMqR mwq n imqR ]

pd ArQ:- pwq- ibrwdrI, social strata, lineage[ qwq- ipau, father[ jw ko-ijs dI,
whose[ mMqR-vzIr, minister, advisor[ mwq-mwqw, mother[ imqR-dosq, friend[
ijs dI jwq, ibrwdrI, ipau, vzIr, mwqw qy im`qr nhI hY[
He who has no caste, social strata, father, minister, mother and friend;
srb Taur ibKY rimE ; ijh ckR ichn n icqR ]

pd ArQ:- srb- sB, all[ Taur- jgHw, places[ ibKY- AMdr, within[ rimE- ivAwpk,
present[ ckR- dyS, mMfl, country[ ichn- icMnH, mark[
jo sB jgHw ivc ivAwpk hY, Aqy ijs dw koeI icMnH c`kR dw ic`qR nhI hY[
He who is present at all places (omnipresent) and He who has no mark, place of
origin and image;
Note: Omnipresent. In order to understand the methodology of how Almighty exists

everywhere, there is a story in the Chandogya Upanishad (c.600 BCE). This story is
in the form of a dialogue between Sage Uddalaka Aruni (Udlak)181, the father and
his son, Svetaketu. The discourse gives an insight into the knowing of ultimate truth
and the real Self (Atma). The doting father explains the relationship between the
individual and the Absolute.
181
Sri Guru Gobind Singh Ji has mentioned regarding this sage in His Charitropakhyan Charitr 117.

Sage Uddakala was deeply concerned about his young son Svetaketu. His son had
just returned home full of pride in his learning after 12 years of being a disciple to
an eminent guru. His father said to him: “Svetaketu, I know you have learned a
lot, can you tell me by which we hear the unhearable, perceive the
unperceivable, know the unknowable?”
“Father, I am not aware of that knowledge,” said Sveteketu. “I request you to please
teach me that essential thing by which everything else becomes known?” Uddhakala
Aruni answered the question himself, “That is Brahman, the truth, the subtle
essence of all and the Self (Atma). Son, you are aware of the fact that there are many
products made out of clay, but the clay is the real thing. Likewise there are also
different forms of gold. Even if the forms and names are lost, the essence of the
article is revealed as clay or gold. That essential nature is the ultimate truth. Forms
and names are immaterial to know the Reality, which is the Supreme Being”.
“Son, by knowing the material cause (gold/clay) all its effects (ornaments/pots) are
known. This universe with all its myriad forms and features was earlier with the One
and the real Brahman. That Brahman is the material and intelligent cause of this
creation. It is the ultimate reality, but it did not create anything, everything is
projected out of its own being– but not as a separate entity, for, son, Brahman is
within everything as its own Reality, as its Self, as its subtle essence, and that, my
dear Svetaketu, That Art Thou”.
“Please, father, I want to know more about this Self.”
“You know dear, the bees make honey by gathering nectar from many flowers, and
as all these nectar becomes honey, can anyone identify the droplets of the honey to
their respective flowers? Rivers flow into the ocean only to lose their names and
forms. The same is with beings when they merge in that One Being. Whether it is a
lion, or a tiger, or a boar, or a worm, all these have their real self (Atma) in him
alone. Beings lose their identities on merging with the One Supreme Being which
pervades everything and is the source of all things.
Everything is alive, only because the living principle, Brahman, inhabits it. When
the Self leaves the body, the body dies, but not the Self. The whole universe has
That as its soul. That is Reality, That is the Self, and That is you, Svetaketu.”
“Please, father, tell me more about that subtle essence which is the supreme reality.”
said the son. Uddalaka agreed and asked his son to bring a fruit of a Nyagrodha
[Banyan] tree.
Son: Here is the fruit, father.

Father: Please Break it.
Son: Yes, father.
Father: What do you see?
Son: Exquisitely small seeds.
Father: Can you break one of them?
Son: I have split it
Father: What do you see?
Son: I see nothing at all, father.
Father: Son, can this marvel of a tree come out of nothing. Only you are not able to
see the subtle essence in the seed from which this banyan tree has sprung. That
which is the subtle essence is the bed rock of all existence. Dear son, that which is
the finest essence, the whole universe has That as its Atma. That is Reality, That is
the Self, and That is you, Svetaketu!'
“Please, father, tell me if I can realise it” said Svetaketu. “Now take a few crystals
of salt and put them into a bowl of water.” After placing them, Uddalaka said, “Take
out the salt.”
“I can’t, the salt is dissolved in the water.” said the son. He then asked the boy to
taste it from the edge, the middle and the far edge. Svetaketu said it was salty.
“The Self or Being, which is invisible like salt, pervades all things. Just looking at
the water, one cannot assume that the water doesn’t contain salt. Sharp insight into
the subject matter like the act of tasting will make one realise the soul.”
'Now, I understand', every Being is from that One Being and will merge with that
One Being. But, how could the Being that leaves the body find its way to that One
Being? '
'Son, Suppose a person is blindfolded and is left in an unknown wilderness, far away
from his place, the first thing he would do is to remove the cover from his eyes,
then he would inquire about the logistics and would get a guide to reach his
residence.

Similarly a person can acquire knowledge with the help of a guru. The guru will
help and guide him to break the bondage of ignorance through experiential
knowledge, which is the way to merge with the One Being. The father thus was able
to pierce the veil of pride that was masking the brilliance of his son Svetaketu. The
son on his part understood that it was only through humility that one can inculcate
knowledge and attain wisdom.
Gurbani has multiple references to omnipresent quality of Almighty. We shall focus

on few stanzas of Guru Ram Das Ji. Once a King by the name of Inder came to see
Guru Ram Das Ji. He posed a question to Guru Ji, ‘Where does the Almighty
dwells?’ Guru Ji answered his question in six (6) shabads, describing Almighty as
the form of all and being omnipresent, He exist within the entire creation;
Awpy Awip vrqdw ipAwrw ; Awpy Awip Apwhu ]

My Beloved Almighty Himself pervades and permeates all; He Himself is, all by Himself.
vxjwrw jgu Awip hY ipAwrw ; Awpy swcw swhu ]

My Beloved Himself is the trader in this world; He Himself is the true banker.
Awpy vxju vwpwrIAw ipAwrw ; Awpy scu vyswhu ]1]

(604-12, soriT, mÚ 4)
My Beloved Himself is the trade and the trader; He Himself is the true credit. ||1||
Sri Guru Gobind Singh Ji in His Sarabloh Granth says;
sB mih quhIN inrMjnw aUnI Taur n koie ]

Git Git mih ibcry pRBU n koie huAw n hoie ]51]rhwau]
Dear Almighty- the blemishless (above the influence of Maya), You are within
everyone and sans you is nothing. The Master pervades within each atom and there
is no one like You and there can be none.
Awid dyv audwr mUriq ; AgwD nwQ AnMq ]

pd ArQ:- audwr mUrq- sKI srUp, compassionate form, friendly[ AgwD- fUMGw, deep,
unfathomable[ nwQ- suAwmI, master[ AnMq- AMq qoN rihq, infinite, without an end[
jo Awid dyv hY, sKI srUp hY, v`fw fUMGw hY, AMq qoN rihq suAwmI hY[
He is the Primal Being, form of compassion, unfathomable and infinite master;

Awid AMiq n jwnIAY ; AibKwd dyv durMq ]2]182]

pd ArQ:- Awid- m`F, beginning, inception, dawn[ AMiq- AKIr, end[ AibKwd-
JgiVAW qoN rihq, beyond polemic[ durMq- byAMq, infinite[
ijs dw Awid qoN AMq jwxIdw nhI hY, auh (durMq) byAMq dyv hY, JgiVAW qoN rihq
hY[
He, whose inception and end is not known. The Master who is infinite and beyond
all polemic.
Note: Polemic (JgVw / ibKwd / klyS). Arguments/conflict are usual part of our daily
lives. There are many types of argument one can get into but it can mainly be
divided into physical and spiritual. The latter being with one’s ownself in the mind
where it can result from decision-making, conceptualising the future, etc. It can even
be as a response to a stimulus. Verbal arguments can take the form of physical
conflict resulting in the lives of millions to be at risk. There are many instances
where such has happened like; the battle of Mahabharat at Kurekshetar resulted from
the verbal argument of Draupadi and Daryodhan, Nika riots in Constantinople,
Second Sino-Japanese War, etc.
There are five reasons for polemic or conflict to occur which are;
1. Rag - to be attach with another (other then Almighty)
2. Duash - to be jealous at others without any reason
3. Avidya - ignorant about real-self (Atma)
4. Asamta - always against on the others view
5. Abhinvesh - always practice against Guru’s instructions
The aim is not to win in an argument but to be unaffected by it. Only Almighty as
stated by Guru Gobind Singh Ji is above the stratum of common man by being free
of arguments, no other person in his/her Haumai (I-ness) can be free of arguments.
Till there is even an iota of Haumai, there shall be conflicts. Only the Gurmukhs (the
liberated ones), are free from it simply because there is no difference between them
and Almighty just like water is no longer called water upon meeting with the sea. Sri
Guru Nanak Dev Ji writes on the origin of arguments;
pauVI ]
(790-5)
Pauree:
mwieAw mohu sBu kUVu hY ; kUVo hoie gieAw ]

Attachment to Maya is totally false, and false are those who go that way.

haumY JgVw pwieEnu ; JgVY jgu muieAw ]

Through Haumai, the world is caught in conflict and strife, and it dies.
dyv Byv n jwnhI ; ijh mrm byd kqyb ]

pd ArQ:- dyv- dyvqy, deities[ Byv- Byd, secrets[ mrm- qwqprX, mqlb, essence[
ijs dw Byd dyvqy Aqy vyd kqyb mrm rhsX nhI jwxdy[
The deities do not know His secrets and the scriptures fail to fathom the essence;
snk Aau snkys nMdn ; pwvhI n hsyb ]

pd ArQ:- snk- sOnk dw pu`qr irKI, jo AQrv vyd dw Acwrj sI, SnkIX, SOnk dw
ricAw gRMQ ijs dw pRisD nwm, ‘ibRhd dyvqw hY’, Shaunak was a scholar of the Atharban
Veda[ snkys- bRhmw, master of Shaunak meaning Brahma[ snkys nMdn- bRhmw dw
pu`qr, nwrd, snkwidk Awid, the children of Brahma meaning Narad Muni, the four
Kumars (Sanak, Sanandan, Snatan and Santkumar)[ hsyb- ignqI, count, assess[
SOnk bRhmw dy pu`qr, nwrd, snkwidkI qy syv lok ijs dw hsyb nhI pw sky[
Rishi Shaunak and the sons of Brahma (Narad, the 4 Kumaras, etc.) failed to make
assessment of Him;
jC ikMnr mC mwns ; murg aurg Apwr ]

pd ArQ:- mC- mwq lok, ieh ids irhw jgq, this world[ mwns- mnu`K, human[
aurg- s`p, pqwl dy jIv, snakes and other animals who live below the ground[
surg dy j`C, ikMnr, mwq lok dy mnu`K, pqwl dy ApwrW s`p[
The Jachchh and Kinnar of the heavens, humans of the earth, snakes of the
underworld,
nyq nyq pukwrhI ; isv skR AO muKcwr ]3]183]

pd ArQ:- nyq- byAMq, infinite[ skR- ieMdR, Indra (the king of heaven)[ muKcwr-
cqurwnn, bRhmw, the four-faced Brahma[
iSvjI, ieMdR qy bRhmw ieh swry hI ijs ƒ byAMq kihMdy hn[
Also the Shiva, Indra and Brahma, all call Him infinite.
bysumwr byAMq suAwmI ; aUco gunI ghyro ]

(618-7, soriT, mÚ 5)
Infinite and endless is my Master; He is lofty, virtuous and profoundly deep.

srb spq pqwr ky qr ; sB jwphI ijh jwp ]

pd ArQ:- srb- swry, all[ spq-s`q, seven (7)[ pqwr-pqwl, underworlds[ qr-
hyTw, below[
swry s`qW pqwlW dy (qr) hyTW ijs dw jwp jipAw jWdw hY[
Everywhere including beneath the seven underworlds (nether-land) His name is
chanted;
Awid dyv AgwiD qyj ; Anwd mUriq Aqwp ]

pd ArQ:- Awid- m`F, primal[ AgwiD qyj- byAMq pRkwS, unfathomable brilliance[
Anwd- Awid qoN rihq, beginningless[ Aqwp- du`KW qoN rihq, without sorrows[
auh Awid dyv AgwD qyj vwlw hY Aqy Awid qoN rihq srUp vwlw, duKW qo rihq
hY[
The Primal Being with unfathomable brilliance whose form is beginningless and
free from sorrow;
jMqR mMqR n AwveI kir ; qMqR mMqRn kIn ]

pd ArQ:- nw AwveI- h`Q nhIN AwauNdw, free[ kIn- kIqw, made[
jMqr, mMqr nwl h`Q nhI AwauNdw, ikauN ik keIAW ny qMqr, mMqrW ƒ kIqw hY[
He is free from all the methodologies (Jantar, Mantar & Tantar), even if some has
mastered them;
srb Taur rihE ibrwj ; iDrwj rwj pRbIn ]4]184]

pd ArQ:- srb- swry, all[ Taur- jgHw, places[ ibrwj- ivrwj irhw, mOjUd, present[
pRbIn- jwxn vwlw, all-knower[
auh rwjw iDrwj sB jgHw qy ivrwj irhw hY, Aqy sB ƒ pR+bIn cMgI qrW vyK
irhw hY[
The king of kings (Almighty) sits on his throne that pervades everywhere and is
watching everyone closely (all-knower).
Note: In the following lines, Guru Gobind Singh Ji mentions that Almighty as a
whole can never be contained within one category. Thus Guru Ji mentions that
Almighty is not present within the following groups as he is formless, beginningless,
omnipresent;

j`C gMDRb dyv dwno ; n bRhm CqRIAn mwh ]

pd ArQ:- CqRIAn- CqRI, Kshatriya (Khatri) caste, warrior[
auh j`C, gMDrv, dyvqy, dYNq Aqy bRhmxw KqrIAW ivc nhI hY[
He is not within the Jachchh, deities, demons, Brahmans (scholars) or Kshatriya
(warriors);
bYsnM ky ibKY ibrwjY ; sUdR BI vh nwih ]

pd ArQ:- bYsnM- vYSnvW, vaisayas caste of businessmen[ ibKY-iv`c, within[ ibrwjY-
ivrjdw hY[
auh vYSnvW qy SUdrW ivc vI ivrwjdw nhI hY[
He does not sit amongst the vaisayas (businessmen, employers) and the sudras
(workers, employees);
gUV gauf n BIl BIkr ; bRhm syK srUp ]

182
pd ArQ:- gUV-CqrI dI kMinAw dw rwjw nwl Bg iblws krn qoN pYdw hoieAw pu`qr , the
son of kshatriya mother and father[ gauf-(gOV) pUrb bMgwly qy auVIsy dy ivckwrly dys
dw nwm ‘gOV’ hY, aus dys dw vsnIk, bRhmxw qy rwjpUqW dI iek Kws jwqI gOV hY, the
resident of Gaurr which is between Bengal and Orrisa, a special group of people
amongst the Brahmin and Rajput clans[ BIl- iek mshUr jMglI kOm jo bhuq pRwcIn
kwl qoN rwjpUqwny isMD Aqy mDX Bwrq jMglW dy phwVW ivc vyKI jWdI hY, BWvy ieh kRUr BIKx
qy AiqAwcwrI huMdy hn, pr sUDy srl, scy qy suAwmI Bgq pUry huMdy hn, purwxW ivc iehnW ƒ
bRhmxI kMinAW qy JIvr purK qoN pYdw hoieAw mMinAw hY, a famous tribal clan which since a
long time has been staying in Rajasthan, Sindh and Madhya Pardesh regions. They
are known for their brutality but are very honest and are devotees of god. In the
Puranas, they have been mentioned to have come into existence from the Brahmni
and Chivar [ BIkr-(Bik+firAw hoieAw) BXwnk, fr dyx vwlw, frightening[
nw auh gUV, gOV, ibAwnk BIl qy bRhmx syK srUp hY[
He does not have the form of a Khatri’s son or a Rajput Gaurr, neither does He have
the form of a frightening Bhil Clan nor a Brahmin nor a Sheikh;
182
vyKo, AYSnsI isMmRiq, Sy 28[

rwq idvs n mD aurD ; BUm Akws AnUp ]5]185]

pd ArQ:- idvs-idn, day[ mD-ivcwly, between[ aurD-(AD) nIvyN, Bwv pqwl,
underworld[ BUm-DrqI, land[ AnUp-mhwn suMdr, utmost beautiful[
nw rwq idn dy ivcwly hY, Aqy auh mhwn suMdr, nw hI pqwl qy AkwS ivc hI
hY[
He is not between the day and night, He is the utmost beauty and He is also not
present in the underworlds or the skies.
jwq jnm n ; kwl krm n ; Drm krm ibhIn ]

pd ArQ:- kwl- mOq, mrn, death[ krm- kMm, reason[ ibhIn- rihq, without, sans[
ijs dI jnm qy jwq nhI, mrn dw kMm nhI Aqy Drmw dy kMm qoN rihq hY[
He who has no birth and death, reason to die and beyond the works of dharma;
qIrQ jwqR n dyv pUjw ; gor ky n ADIn ]

pd ArQ:- jwqR- Xwqrw krnI, qIrQW qy jwxw, pilgrimage[ dyv pUjw- dyviqAW dI pUjw,
worship of deities[ gor- kbrW, mVIAW, tombs, graveyards[
auh qIrQ Xwqrw qy dyv pUjw nwl nhI imldw hY Aqy nw hI kbrW dy ADIn hY[
He can never be achieved by going to ritualistic pilgrimage and the worshipping of
deities. Neither is he under the influence of the tombs;
srb spq pqwr ky qr ; jwnIAY ijh joq ]

pd ArQ:- srb- swry, all[ spq- s`q, seven[ pqwr- pqwl, underworlds[ joq-
aujwlw, pRkwS, illumination[
swry s`qW pqwlW dy hyTW ijs dw aujwlw jwxIdw hY[
Whose illumination is known below all the seven underworlds;
sys nwm shMsPn ; nih nyq pUrn hoq ]6]186]

pd ArQ:- sys- SySnwg, Sheshnag[ shMsPn- hzwr mUMh vwlw, one with 1000 hoods[
nyq- byAMq, infinite[ pUrn- pUry, complete[
hzwr mUMh vwly SySnwg qoN ijs dy nwm pUry nhI ho sky, auh vI byAMq krn lg
ipAw hY[
The 1000 hooded snake, Sheshnag couldn’t completely name Almighty who with its
tongue says a new name of Almighty 2000 times a day (since its tongue is forked
each side calls a new name) and even it started calling Him infinite.

soD soD hty sBY sur ; ibroD dwnv srb ]

pd ArQ:- soD soD-FUMf FUMf, searching searching[ hty-Q`ky, tired, fatigued[ sBY- swry,
all[ sur- dyvqy, deities[ dwnv- dYNq, demons[
swry dyvqy FUMf FUMf ky Q`k gey hn Aqy swry dYNq ivroD krdy Q`k gey hn[
All of the deities are fatigued, by searching Him and all the deities have gone tired
by opposing Him;
gwie gwie hty gMDRb ; gvwie ikMnr grb ]

pd ArQ:- grb- mwx, hMkwr, ego[
ijs ƒ gwauNdy gwauNdy gMDrb Q`k gey hn, Aqy swjW ƒ vjWdy vjWdy ikMnrW dw vI
mwx tu`t igAw hY[
Whom the Gandharvas got tired singing and the Kinnars got exhausted playing the
instruments;
pVq pVq Qky mhw kb ; gVq gwV AnMq ]

pd ArQ:- pVq- pVHdy, pVHnw, studying, reading[ mhw kb- mhW kvI, great poets[
gVq gwV- GwVqW GVdy, writing poetry[ AnMq- keI qrW dI, keI pRkwr dI, various
forms[
pusqk pVHdy pVHdy pMfq Q`k gey hn Aqy AnMq GwVqW GVdy Bwv keI qrW dI
kivqw bxWdy hoey mhW kvI vI Q`k gey hn[
The scholars got tired reading the scriptures and by writing various sorts of poetry,
the great poets are fatigued;
hwr hwr kihE sBU iml ; nwm nwm durMq ]7]187]

pd ArQ:- durMq- bhuq AOKw, mhW AOKw, extremely difficult[
AMq ƒ hwr hwr ky sBnw ny iml ky iehI ikhw hY, ik nwmI dy nwmW dw AMq lYxw
mhW AOKw hY[
In the end, all of them failed and said that, mentioning all the names of Almighty is
extremely difficult (impossible).

byd Byd n pwieE ; liKEn syb kqyb ]

pd ArQ:- byd-ihMdU Drm dw Dwrimk gRMQ, Vedas the Hindu religious texts[ liKEn-
jwxnw, knowing[ syb- ihswb, lyKw, accounts[ kqyb-XhudIAW, iesweIAW qy ieslwm
Drm dw Dwrimk gRMQ, the religious scriptures of the Middle Eastern faiths (Semitic
scriptures)[
(aus dw) Byd vydW ny nhI pwieAw Aqy aus dw ihswb kqybW ny vI nhI jwixAw[
The Vedas failed to grasp His secrets and the Semitic scriptures too, failed to take
His accounts;
dyv dwno mUV mwno ; jC n jwnY jyb ]

pd ArQ:- mUV-nwdwn, fOr BOr, naïve, flabbergasted[ jC-dyviqAW dI ie`k Kws jwq,
kubyr dI syvw ivc rihx vwly dyvqy, servants of Kuber[ jyb-soB, glory[
ijs dI (jyb) soBw ƒ vyK ky dyvqy, dYNq, mnu`K qy j`C mUV183 ho rhy hn[ jwx
nhI skdy[
Seeing the glory, the deities, demons and humans are flabbergasted and are unable
to understand Him;
BUq Bb Bvwn BUpq ; Awd nwQ AnwQ ]

pd ArQ:- BUq- lMG cu`kw smW, past[ Bb- vrqmwn, jo hux cldw smW, present[ Bvwn-
Awaux vwlw smW, future[ BUpq- rwjw, king[ Awd- mu`F, beginning, inception[ nwQ-
suAwmI, master, lord[ AnwQ- by shwrw, orphan, unaided, hapless[
jo BUq, Bb, Bvwn, iqMnW kwlW dw rwjw hY, sB dw mu`F Aqy AnwQW dw nwQ hY[
He is the master of the Past, Present and Future, the inception of everything and the
Protector of the hapless;
Agn bwie jly Qly mih ; srb Taur invws ]8]188]

pd ArQ:- Agn- A`g, fire[ bwie- hvw, wind[ jly- jl iv`c, within water[ Qly-
ql, hyTlw Bwg, jl rihq BUmI, the base of earth[ Taur- jgHW, place[ invws- vwsw,
dwelling[
A`g, hvw, jl, Ql Awidk sBnW jgHW ivc vwsw kr bYTw hY[
He is all-pervasive be it in the fire, wind, water, base of earth. He dwells
everywhere.
183
suMdrqweI ƒ vyK ky fOr BOr ijhy ho jwx dw muhwvrw hoxw hY[

dyh gyh n nyh snyh ; Abyh nwQ AjIq ]

pd ArQ:- dyh- srIr, body[ gyh- Gr, abode[ snyh- pRym, love[ Abyh-ivMnx qo
rihq, impenetrable[ nwQ- suAwmI, master[ AjIq- nw ijìqAw jwx vwlw,
unconquerable[
ijs ƒ dyh dw nyh, qy Gr dw snyh nhI hY, nw ivMny jwx vwlw suAwmI ijìqAw
nhI jWdw[
He who is unattached to body, has no love for His home and is impenetrable, the
unconquerable Master;
srb gMjn srb BMjn ; srb qy AnBIq ]

pd ArQ:- gMjn- c`txw, destroyer[ BMjn- mMnxw, subduer[ AnBIq-fr qoN rihq,
fearless[
sB ƒ c`tx vwlw hY, sB ƒ mMnx vwlw hY Aqy Awp sBnw dy fr qoN rihq hY[
The destroyer of all, Subduer of all and is fearless before all;
srb krqw srb hrqw ; srb idAwl AdyÍK ]

pd ArQ:- krqw- krn vwlw, doer[ hrqw- nws krnw, to destroy[ AdÍyK- dusmnI, vYr
rihq, without animosity[
sB ƒ krn vwlw, sB ƒ hrn vwlw, sB au~qy dieAwlU qy dvYK qoN ibnW hY[
The doer (creator) of all, the destroyer of all, the all-merciful and without animosity;
ckR ichn n brn jw ko ; jwq pwq n ByK ]9]189]

pd ArQ:- ckR- dyS, mMfl, country[ ichn-icMnH, inSwn, mien[ brn-rUp, Skl,
bRwhmx Awid jwiq dI vMf, varna, the 4 castes in ancient Indian system or any other
form of division/segregation like the apartheid, etc.[ jwq- kul, goqR Awid, clan,
lineage[ pwq- SRyxI, social starta[
ijs dw c`kR, icMnH, vrn nhI hY Aqy jwiq pwiq qy ByK nhI hY[
Devoid of place of origin, mien, caste, clan and social starta.
rUp ryK n rMg jw ko ; rwg rUp n rMg ]

pd ArQ:- rwg- moh, attachment[
ijs dw rUp ryK nhI hY, ijs ƒ rwg dw rMg, AnMd qy rUp dw rMg (moh) nhI hY[
He has no form and destiny and is free from the colour of attachment, bliss and form

srb lwiek sRb Gwiek ; sRb qy AnBMg ]

pd ArQ:-lwiek- Xog, appropriate[ Gwiek- mwrnw, kill[ AnBMg- AprwDW qoN rihq,
free from crimes[
jo sBnI g`lIN Xog hY, sB ƒ mwrn vwlw hY, sBnW AprwDW qoN rihq hY[
He who is capable from every persepective, destroyer of all and free from all crimes;
sRb dwqw sRb igAwqw ; sRb ko pRqpwl ]

pd ArQ:- dwqw- dwqW dyx vwlw, giver of all gifts, benevolent[ igAwqw- jwnx vwlw,
knower[ pRqpwl- pwlxw krn vwlw, nourisher[
sB ƒ dyx vwlw hY, sB ƒ jwnx vwlw hY, sB ƒ pRiq v`Ko v`K pwldw hY[
The giver of all gifts, the all-knowing and the nourisher of all in distinctive manner,
dIn bMDu dieAwl suAwmI ; Awid dyv Apwl ]10]190]

pd ArQ:- dIn- grIb, kmjor, meek[ bMDu- dInW dw bMDu (shwiek) dInW dy mn ƒ AwpxI
audwrqw nwl bMnHx vwlw, merciful, companion[ suAwmI- mwlk, master[ Apwl- pwlxw
qoN rihq, self-existent[
dInw dw bMDU hY, idAwlU mwlk hY, auh Awid dyv, pVdy jW pwlxw qoN rihq hY[
Merciful to the meek, compassionate master, He is the Primal Being who is Self-
existent.
dIn bMDu pRbIn sRI piq ; srb ko krqwr ]

pd ArQ:- pRbIn- cqur, intelligent, cunning[ sRI piq- mwieAw dw pqI, master of
Maya[ krqwr- rcxvwlw, the Creator[
jo dInw dw bMDU hY, cqur hY, mwieAw dw pqI hY, sB ƒ krn vwlw krqwr hY [
The companion of the meek, intelligent, the master of Maya and the creator of all,
brn ichn n ckR jwko ; ckR ichn Akwr ]

pd ArQ:- brn- rUp, Skl, bRwhmx Awid jwiq dI vMf, form, caste[ ichn-icMnH, inSwn,
mien[ ckR- dyS, mMfl, country, place of origin[ Akwr- sUrq, Skl, Skl ivc AweI
rcnw, form[
ijs dy icMnH c`kr Apwr hn, icMnH c`krW dw vrnx nhI ho skdw[
Whose caste, mien, place of origin (country) and form is infinite and beyond
description;

jwq pwq n goqR gwQw ; rUp ryK n brn ]

pd ArQ:- jwq- fraternity[ pwq- SRyxI, social strata[ goqR- kul, clan[ gwQw- vwrqw,
narration[ brn- caste[
ijs dw jwq pwq qy goq dI vwrqw nhI hY Aqy nw rUp qy vrn hY[
There is no narration of His fraternity, social starta and clan. Neither there is
mention on His form nor caste;
sRb dwqw sRb igAwqw ; sRb BUA ko Brn ]11]191]

pd ArQ:- dwqw- dwqW dyx vwlw, the all-giver[ igAwqw- jwnx vwlw, the all-knower[
BUA-ipRQvI, earth[ Brn- pwln poSx vwlw, nourisher[
auh sB ƒ dyx vwlw hY, sB ƒ jwnx vwlw hY, Aqy swrI ipRQvI ƒ pwln poSx
vwlw hY[
He is the giver to all, the all-knower and the nourisher of the entire earth.
dust gMjn s`qR BMjn ; prm purK pRmwQ ]

pd ArQ:- BMjn- qoVn vwlw, [ pRmwQ-BlI qrHW mQn vwlw, iblkul nws krn vwlw,
destroyer[
jo dustW ƒ gMjn vwlw hY[ duSmnw ƒ qoVn vwlw hY, sMswr dy v`fy v`fy purKW ƒ
iblkul nws krn vwlw hY[
He who is destroyer of the wicked, Subduer of enemies and has the capability to
completely terminate all great beings;
dust hrqw isRst krqw ; jgq mY ijh gwQ ]

pd ArQ:- dust- bury lok, the wicked[ hrqw- mwrn vwlw, subduer, to kill[ isRst-
dunIAW, world[ gwQ- kQw, narration, exegesis[
buirAW ƒ mwrn vwlw hY, dunIAW ƒ bnOx vwlw hY, ijs dI ieh kQW jgq iv`c
mShUr hY[
The subdue of the wicked, Creator of the world− these exegesis are known
throughout the world;

BUq Bb BivK Bvwn ; pRmwn dyv AgMj ]

pd ArQ:- BUq- bIq cu`kw smW, past[ Bb- cqr, suMdr, Xog, munwsb, beautiful,
capable[ BivK- Awaux vwlw smW, future[ Bvwn- vrq irhw smW, present[ pRmwn- ieko
ijhw, same[ AgMj- AivnwSI, ijs dw nws nw ho sky, eternal, one which cannot be
destroyed[
auh AgMj dyv iqMnW kwlW iv`c ieko ijhw cqr hY[
The eternal master remains changeless through past, present and future with His
capability;
Awd AMq Anwd sRI pq ; prm purK ABMj ]12]192]

pd ArQ:- Awd- mu`F, inception[ AMq- AKIr, end[ sRI piq- mwieAw dw pqI, master
of Maya[ prm purK- mhwn purS, great being[ ABMj-nwS rihq, imperishable[
auh Awid qoN AMq qk AnwdI hY, mwieAw dw pqI hY[ auh mhwn purK nwS qoN
rihq hY[
From the inception till the end he is beginningless; the master of Maya. The great
being is imperishable.
Drm ky An krm jyqk ; kIn qaun pswr ]

pd ArQ:- An- hor, other[ krm-kMm, deeds[ jyqk- ijMny, all[ qaun- qMU ny, aus ny,
he has[ pswr- pswrw, made[
Drm dy kMm, qy hor ijMny kMm hn, sB dw pswrw ausy ny kIqw hY[
The deeds of faith and other allied corollaries are all the creations of Almighty;
dyv Adyv gMDRb ikMnr ; mC kC Apwr ]

pd ArQ:-dyv- dyvqy, deities[ Adyv-dYNq, demons[ gMDRb- dyviqAW dy rwgI, singers of
deities[ muC- mC Avqwr, the Macchh Avtar (fish) of Vishnu[ kC-k`C Avqwr, the
Kacchh Avtar (turtle) of Vishnu[
Apwr hI dyvqy, dYNq, gMDrb, ikMnr qy m`C k`C aus ny swjy[
Countless are the deities, demons, Gandharva (the singers), Kinnar (the musicians),
incarnations of Vishnu as Machchh (fish) and Kachchh (turtle);

BUm Akws jly Qly mih ; mwnIAY ijh nwm ]

pd ArQ:- BUm- DrqI, land[ AkwS- Asmwn, sky[ jly- jl iv`c, within water[
Qly- ql, hyTlw Bwg, jl rihq BUmI, underworld, beneath the land[
DrqI, AkwS, qy jl ivc ijs dw nwm mMinAw jWdw hY[
His name is acknowledged on the land, skies, waters and underworld;
dust hrqw pust krqw ; isRst hrqw kwm ]13]193]

pd ArQ:- dust-vYrI, wicked[ hrqw-mwrnw, nws krnw, slayer[ pust-qwkq, power[
kwm-kMm, task[
dustW ƒ mwrdw hY, sMqW ƒ qwkq vwlw krdw hY, isRstI dw nws krdw hY, eyhI
aus dw kMm hY[
The destroyer of the wicked, Giver of strength to the saints, annihilation of the
world- these are His tasks.
dust hrnw isRst krnw ; idAwl lwl goibMd ]

pd ArQ:- goibMd- (go-DrqI, ibMd-pwlxw) ipRQvI pwlk, the nourisher of earth
(Gobind= Go- earth + Bind- nourisher)[
dustW dy hrn vwlw, isRstI dy krn vwlw hY, ipRQvI pwlk idAwlU hY[
Killer of the wicked, Creator of the world, nourisher of the world is the
compassionate Almighty;
imqR pwlk sqR Gwlk ; dIn dieAwl mukMd ]

pd ArQ:- sqR-vYrI, enemy[ Gwlk-nws krnw, destroy[ dIn- grIb, kmjor, meek,
hapless[ dieAwl-dieAw krn vwlw, merciful[ mukMd-mukqI dyx vwlw, liberator[
im`qrW dI pwlxw krdw hY, vYrIAW ƒ nws krdw hY, dInw pur idAwlU hY Aqy
mukqI dwqw hY[
Patron of friends, Destroyer of foes, Compassionate to the hapless, and Liberator;
AGO fMfx dust KMfx ; kwl hUM ky kwl ]

pd ArQ:- AGO- pwp, sins[ fMfx- fMf dyx vwlw, punisher[ KMfx- cUr krn vwlw,
annihilate[
pwpIAW ƒ dMf dyx vwlw hY, buirAW ƒ cUr krn vwlw hY, Aqy kwl dw kwl hY[
Punisher of the sinful, Annihilator of the wicked and the death of the death;

dust hrxM pust krxM ; srb ky pRiqpwl ]14]194]

pd ArQ:- hrxM- mwrnw, nws krnw, destroy[ pust- qwkq, strength[ pRiqpwl- pwlxw
krn vwlw, nourisher[
dustW ƒ hrx vwlw hY, BilAW ƒ qwkqvr krn vwlw hY, Aqy sB dI hr roz
pwlxw krn vwlw hY[
Annihilator of the evil, Energiser to the good and Nourisher of all
srb krqw sRb hrqw ; sRb ky Ankwm ]

pd ArQ:- srb- sB, all[ Ankwm- kwmnw pUrI krn vwlw, fulfiller of desire[
sB ƒ krdw hY, sB ƒ mwrdw hY, sB dI kwmnw pUrn krdw hY[
Creator of all, Destroyer of all, fulfils the desires of all;
sRb KMfx sRb dMfx ; sRb ky injBwm ]

pd ArQ:- dMfx-dMf, sjw dyx vwlw, punisher[ injBwm- inj sQwn, p`ky qOr qy rihx
vwlw, original dwelling[
sB ƒ KMfn vwlw hY, sB ƒ dMf dyx vwlw hY, swirAW dw inj sQwn hY[
Destroyer of all, Punisher of all and He is the original dwelling of all;
Awie n jwie , bsy inj Awsin ; aUND kml ibgsoro ]

You shall not come and go in reincarnation; you shall dwell in your own home deep within, and
your inverted heart-lotus shall blossom forth.
CutkI ; haumY soro ]

The turmoil of egotism shall be silenced.
gwieE rI , gwieE ; pRB nwnk gunI ghyro ]2]4]43]

(1306-16, kwnVw, mÚ 5)
Nanak sings - he sings the Praises of God, the Ocean of Virtue. ||2||4||43||
sRb Bugqw sRb jugqw ; sRb krm pRbIn ]

pd ArQ:- Bugqw- Bogdw hY, one who utilises[ jugqw- juiVAw, united[ pRbIn-cqur,
intelligent[
sB ƒ Bogdw hY, sB nwl juiVAw hY[swry kMmw ivc cqur hY[
He utilises all, Attached to all, Proficient in all deeds;

sRb KMfx sRb dMfx ; srb krm ADIn ]15]195]

pd ArQ:- ADIn- aus dy hukm Anuswr, within his command [
sB ƒ KMfn krdw hY, sB ƒ dMf dyNdw hY, swry krm ausdy ADIn hn[
Destroyer of all, Punisher of the wicked and all the deeds are under His will.
sRb isMimRqn sRb swsqRn ; srb byd ibcwr ]

pd ArQ:- sRb- swrIAW, all[ isMimRqn, swsqRn- ihMdU Drm dy gRMQ, the 18 smritis and 6
Shastras[
swrIAW ismRqIAW, swry SwSqR swry vydW dy ivc nhI hY[
He is the essence of all scriptures− Smritis, Sastras and Vedas;
dust hrqw ibsu Brqw ; Awid rUp Apwr ]

pd ArQ:- dust- pwpI, sinner[ hrqw- nwS krdw, destroyer[ ibsu- jgq, world [
Brqw-pwlx poSn, nourisher[
dustW ƒ nwS krdw hY, jgq dw pwlx poKx krdw hY, sB dy muF rUp dw pwr
nhI lBdw[
Destroyer of the wicked & Nourisher of world- the Primal Being is boundless;
dust dMfx pust KMfx ; Awid dyv AKMf ]

pd ArQ:- dMfx- dMf, sjw dyx vwlw, punisher[ pust- mjbUq, strong, firm[ AKMf- nw
tu`tx vwlw, undivided[
dustW ƒ dMf dyx vwlw hY, mzbUqW nMu toty krn vwlw hY, jgq dw Awid dyvqw
AKMf hY[
Punisher of the wicked, Mangler of the firm and the Primal Almighty is undivided;
BUm Akws jly Qly mih ; jpq jwp AmMf ]16]196]

pd ArQ:- Bum- DrqI, land[ jly- jl iv`c, within the waters[ Qly- Ql iv`c, within
the netherworld[ AmMf- siQr, stable[
DrqI, AkwS qy jl Ql ivc jo aus dy jwp ƒ jpdy hn, auh siQr huMdy hn[
Those who chant His name on the land, the skies, within the waters or within the
netherworld remain stable.

isRstcwr ibcwr jyqy ; jwnIAY sb cwr ]

pd ArQ:- isRstwcwr- sRIstwcwr, SuB krm, good conduct[ cwr-ivcwr, thoughts[
ikMny hI sRystcwr hn, aunW swry SuB ivcwrW ƒ jo jwxdw hY[
He is the knower of all the great humans and their good conduct and thoughts;
Awid dyv Apwr sRI piq ; dust pust pRhwr ]

pd ArQ:- dyv-dyvqw, deities[ sRI piq-mwieAw dw pqI, master of Maya[ pust-
blvwn, mighty[ pRhwr-mwrnw vwlw, killer[
auh pihlW dyvqw hY, pwr qoN rihq hY, mwieAw dw pqI hY, blvwn dustW ƒ mwrn
vwlw hY[
Primal, Infinite Lord, Master of Maya, Destroyer of the wicked and mighty;
AMn dwqw igAwn igAwqw ; sRb mwn mihMdR ]

pd ArQ:- igAwqw- jnwaux vwlw, impartor[ mihMdR- rwjy, kings[
AMn dyx vwlw hY, igAwn jnwaux vwlw hY, swry rwjy vI aus dw mwx krdy hn[
Provider of food, and Revealer of knowledge and respected by great kings;
byd ibAws kry keI idn ; koit ieMdR aupieMdR ]17]197]

pd ArQ:- koit- kRoV, tens of million[ auipMdR- ieMdr dw BweI, bwvnwvqwr, brother of
Indra born from the womb of Aditi and father Kashyap, Bavan Avtar (incarnation of
Vishnu)[
ijs dy ikMny hI vyd ivAws Aqy kRoVW ieMdR qy bwvn Avqwr bnwey hn[
He who has created many tens of million Ved Vyas, Indra and Vishnu’s incarnations
(Bavan Avtar)
jnm jwqw krm igAwqw ; Drm cwr ibcwr ]

pd ArQ:- jnm jwqw- ijs ny jnm, ijMdgI dw hwl jwx ilAw hY, joqSI, astrologer[
krm igAwqw- krmW dI vIcwr jwnx vwlw, krm kWfI, ritualist[
joqSI, krm kWfI qy Drm dI sB ivcwr vwly vyd[
Astrologers, ritualists and the ones who considers good deeds fail to fathom Him;

byd Byv n pwveI ; isv rudR Aau muKcwr ]

pd ArQ:- isv- ivSnMU pRXwXokU AlMkwr nwl ieh ArQ isD huMdw hY, ikauNik iSv nwm mhyS
(iSv jI) dw Aqy mhyS dw ArQ ivSnMU vI hY, Vishnu as according to Paryayouku
Alankar (figure of speech), Shiv means Mahesh (Shiva) and the word Mahesh
means Vishnu in this context[ rudR-iSvjI, Shiva[ muKcwr-bRhmw, Brahma, the four-
headed[
ivSnMU, iSvjI Aqy bRhmw vI ijs dw Byd nhI pw sky[
Vedas, Shiva and four-headed Brahma fail to reach Him;
kot ieMdR aupieMdR ibAws ; snk snq kumwr ]

pd ArQ:- qnq-sMq[
kRoVW ieMdR, aupieMdR, bXws, SOnk, sMq kumwr[
Tens of million of Indras, Upindras (younger brother of Indra or Bavan Avtar),
Vyas, Shaunak Rishi and Sant Kumar;
gwie gwie Qky sbY gun ; ckRq By muKcwr ]18]198]

pd ArQ:- sbY-swry, all[ gun-guxW ƒ, praises[
swry ijs dy guxw ƒ gwauNdy Q`k gey hn, Aqy ijs dI byAMqqw ƒ vyK ky bRhmw
c`kRq ho irhw hY[
all got tired singing His praises and upon seeing His infinitude, Brahma is
awestruck.
Awid AMiq n mD jw ko ; BUq Bb Bvwn ]

pd ArQ:- Awid- mu`F, inception[ AMiq- AKIr, end[ mD- iv`ckwrlw, mid[ BUq-
bIiqAw smW, past[ Bb-Awaux vwlw smW, future[ Bvwn-vrqmwn kwl, cl irhw smW,
present[
iqMnW kwlW ivc ijs dw Awid, m`D, qy AMq nhI idsdw[
Within the three periods of time (past, present & future), He has no inception, mid or
an end;

sq duAwpr iqRqIAw kiljug ; cqR kwl pRDwn ]

pd ArQ:- sq- siqjug, Satyug[ iqRqIAw- qRyqw ju`g, Tretayug[ cqR- cwr, four[
kwl- smW, ages[ pRDwn- mu`K, leader[
cOhW jugW dy cOhW simAW ivc jo pRDwn hY[
In the four ages of Satyug, Duapar, Treta and Kalyug184, He is the leader;
iDAwie iDAwie Qky mhwmun ; gwie gMDRb Apwr ]

pd ArQ:- mhwmun- mhW munI, great sages[ Apwr- pwrwvwr qoN rihq, infinite[
ijs ƒ mhwmunI iDAwauNdy iDAwauNdy Q`k gey hn Aqy gMDRb gwauNdy Q`k gey hn[
Whom the great sages have gone tired remembering and the Gandharvs has gone
lethargic singing His infinite glory;
hwr hwr Qky sBY ; nhI pweIAY iqh pwr ]19]199]

pd ArQ:- sBY- swry, all[ iqh- aus pRmwqmw dw, Almighty’s[ pwr- AMq, end[
pr pwr iksy ny vI nhI pwieAw[ ieiq Awidk swry hwr ky Q`k gey hn[ pr aus
dw pwr AMq iksy ny vI nhI pwieAw[
But nobody ever found His end. All has got wearied and failed but yet still no one
ever found His end.
Meaning, if a person tries with one’s ownself to find an end to Almighty, he/she is
meant to fail as the creator of everyone is the Almighty and it is impossible for the
creation to be as capable as the creator in their own identity. There is only one way
where one can attain the highest stage which is becoming one with Almighty and
forsaking the Haumai (I-ness) other than this, one may try many windows/ways to
achieve Him but it will only be futile as mentioned by Guru Ji above. If one searches
for Almighty with a clear intention of being with One and guided by a True Guru,
he/she may find through His grace. Sri Guru Nanak Dev Ji says on the search and
the union,
Kojq Kojq pwieAw ; fru kir imlY imlwie ]

I searched and searched, and found Almighty. In the Fear of Almighty, I have been united in His
Union.
184
In this stanza, Sri Guru Gobind Singh Ji has mentioned the original sequence of the Yugas before it was
altered into, Satyug, Treta, Duapur and Kalyug. Once, Indra the king of heaven was attracted to the wife of Sage
Gautam that he changed his form to Gautam and slept with his wife, Ahliya. On the arrival of Gautam, he was
enraged and cursed Indra to have vulva all over his body and Ahliya to turn into a stone. Before turning Ahliya,
she inquired how will she be liberated from this world and her husband responded that Lord Ram in Tretayug
will liberate her from this life. Upon her further persuasion and innocence, the cycle of Yugas changed to
facilitate her liberation thus Treta which was the 3rd Yuga became the 2nd. To read more on Ahliya and Gautam
refer to Charitropakhyan Charitr 115 and Bhai Gurdaas Vaar 10, Pauri 18.

Awpu pCwxY Gir vsY ; haumY iqRsnw jwie ]

Through self-realization, people dwell within the home of their inner being; egotism and desire
depart.
nwnk , inrml aUjly ; jo rwqy hir nwie ]8]7]

Guru Nanak says, those who are attuned to the Name of the Almighty are immaculate and radiant.
||8||7||
nwrd Awdk byd ibAwsk ; munI mhwn AnMq ]

pd ArQ:- munI- munI, sage[ AnMq- byAMq, infinite[
nwrd qy byd ibAws qoN Awidk lY ky hor ijMny vI mhW munI byAMq hn[
Innumrable great sages like Narad and Vyas,
iDAwie iDAwie Qky sBY ; kir kot kst durMq ]

pd ArQ:- kot- kRoV, tens of million[ kst- dùK, pain[ durMq- auTwauNdy, bearing[
auh swry iDAwauNdy iDAwauNdy Q`k gey hn, Aqy kroVW mhwn kstW ƒ auTw rhy
hn[
They have gone weary remembering Him and are enduring tens of million types of
pains from penances;
gwie gwie Qky gMDRb ; nwc ApCR Apwr ]

pd ArQ:- ApCR- n`cx vwlIAW, nymph, Apsara[
swry gMDrb gwauNdy gwauNdy Q`k gey hn Aqy ApwrW hI Ap`CrW n`cdIAW Q`k
geIAW hn[
The Gandharvs got tired singing (His eulogies) and countless celestial nymphs
(Apsara) has gone fatigued dancing;
soD soD Qky mhw sur ; pwieE nih pwr ]20]200]

pd ArQ:- mhw sur-v`fy dyvqy, great deities[ pwr- AMq, end, conclusion[
mhW sur ivSnMU Awidk v`fy dyvqy vI FUMF FUMF ky Q`k gey hn, ienW ivcoN iksy ny vI
aus dy pwr ƒ pwieAw nhI hY[
Even the great deities (i.e. Vishnu, Shiva, Brahma) has gone tired searching for Him
but no even one could fathom Him.

not:- kwvX SwSqr ivc ‘pRsnoqRI’ dy AnykW rUp hn, ies ƒ iksy iksy SwSqr
kwr ny ‘pRsnoqrwkwr’ qy iksy iksy ny ‘pRhwilk AlMkwr’ nwm nwl vrnx kIqw
hY[ sRI gurU gRMQ swihb jI ivc Bgq kbIr jI ny vI ‘iehu mnu bfw..’ Sbd ivc
‘pRhyilk AwlMkwr’ pRgt kIqw hY[ ausy qrW hI ieQy vI pRhyilk AwlMkwr ivc
hyTly ds dohry aucwry hoey hn[
pRhyilk AwlMkwr dy do Byd hn- (1) ArQ pRhyilkw- ijs ivc ieko pd nwl
AnykW pRsnw dw auqr id~qw jwvy[ (2) vrn pRhyilkw- ijs dy pRsnW dw au~qr
pRsn dy ivc hI vrnx kIqw jwvy[ ies dy Pyr do Byd hn[
(a) AMqrlwipkw- auh huMdw hY, ijs dy pRsn dy au~qr pRsn dy ivc hI hovy[ jyhw
ik- ‘iehu mnu bfw..’] sbd ivc aucwirAw hY[ hyTly ds dohry Aksr
AMqrlwipkw hn[
(A) bwihrlwipkw- auh huMdw hY, ijs dy pRsnw dw au~qr bwhr qoN id`qw jWdw hY,
pr aus dy ieSwry pRsn dy ivc hI id`qy jWdy hn[ iehnW dw idRstWq pRmwx is`D
gost bwnI ivc imldw hY[
According to traditional Indian poetry rules and standards (Kav Shastar), there are
many forms in which a question and answers poetry can be framed. Some authors
have named it, ‘Prasnotrakaar’ and some has named it, ‘Prhailka Alankaar’ Just like
in the Shabad composed by Bhagat Kabir Ji, Prhailka Alankaar has been utilized;
iehu mnu bfw ; ik jw sau mnu mwinAw ]
Is this mind greater, or the One to whom the mind is attuned? Answer: To whom mind is attuned,
the Almighty is greater.
rwmu bfw ; kY rwmih jwinAw ]1]

Is the Almighty greater, or one who knows the Almighty? Answer: The knower of Almighty is
greater. ||1||
bRhmw bfw ; ik jwsu aupwieAw ]

Is Brahma greater, or the One who created Him? Answer: The creator is greater.
bydu bfw ; ik jhW qy AwieAw ]2]

Are the Vedas greater, or the One from which they came? Answer: From which they came; the
Almighty is greater. ||2||
As it can be seen from the above stanzas that the answer to the questions has been
given in the same question. Thus, this is how Prhailka Alankaar is formed. There are
two (2) types of Prhailka Alankaar;

1. Arth Prhailka – In which a single stanza is the answer to multiple questions

(in multiple stanzas)
2. Varan Prhailka – In which the answer to the question is within the question.
This is again divided into two (2) types;
a. Antarlapika – The answer to the question is within the same stanza
just like the above example and the ten (10) Dohras below.
b. Bahirlapika – The answer to the question is within the same Shabad
but it is not in the question stanza. This is abundantly shown in Sidh
Gosht where an answer to the question is in another stanza.
qÍpRswid ] dohrw ]
Your Grace. Dohara
eyk smY sRI Awqmw ; aucirE mq isau bYn ]

pd ArQ:- miq- buiD, intellect[ bYn- bcn, said[
iek smy sRI Awqmw jI ny buDI ƒ ies qrW dw bcn ikhw[
Once Atma (real self) said to the intellect:
sb pRqwp jgdIs ko ; kho skl ibD qYn ]1]201]

pd ArQ:- jgdIs- jgq dw mwlk, Master of the world[ qYn- quhI, you[
jo swry jgq dw mwlk hY, aus dw swrw pRqwp mYnMU ds[ AgoN buDI ny au`qr id`qw
qMU hI sB qrW nwl aus dw pRqwp hYN[
Bwv ieh hY, buDI ny inscY kr idqw ik, hy Awqmw! qMU rwm dI AMs hYN, AMsI qoN
iBMnI nhI huMdI, ies qrW qMU AMsI nwl AByd ho irhw hYN, jo qyrw pswrw hY, ieh
vwsqv ivc qyrw nhI, qyry AMsI dw hY, Pyr jo qyrw pRqwp hY, auh swrw jgq dy
mwlk dw hY, qW qyrI hoNd hI jgdIS dw pRqwp hY[
He who is the rightful owner of the whole world, tell me His glory? The intellect
answered, You are in all ways His glory.
Meaning, the mind has put it clearly that Atma which is the projection of Almighty
is no different from Almighty. Thus there is no difference in the source and its
reflection. So when we see ourselves differently from the creation (due to Haumai),
we are separating our identity from Atma, which is our real self. Hence, we create a
false identity and glory while ignoring the truth. Not knowing that, everything that
we see and are, belongs to one Almighty and our very existence is the glory of
Almighty Himself. Henceforth, when there is a realisation, one will not notice any
dissimilarity between him/her and Almighty.

* All of the questions and answer in Punjabi will be in orange boxes and the ones in
English will be in blue boxes.
dohrw ]
Dohara
not:-ies ivc pMj pRsn hn, Aqy pMjw dw au~qr ieko AMqly pd skl ibsQwr
nwl id`qw hY[ jYsw ik-
Note: There will be 5 questions in the following 2 lines and the answer will be in the
lines itself like for example in this 2 lines the answer is ‘The whole
creation/everyone (Sakal Bisthaar)’.
ko Awqmw srUp hY ; khw isRst ko ibcwr ]

kaun Drm ko krm hY ; kho skl ibsQwr ]2]202]
pd ArQ:- isRst- sMswr, world[ kaun- kOx, who[ kwdw[ skl- sgl, swrw, all[
ibsQwr- pswrw, spread[
ignqI pR s n au q r
1. Awqmw dw srUp kI hY? swrw pswrw hI Aqmw dw srUp hY[

2. isRstI kI hY? swry pswry dw nwm hI isRstI hY[
3. ivcwr kI hY? jo swirAW ivc PYlI hoeI hovy, aus
dw nwm hI ivcwr hY[
4. Drm ikhVw hY? jo swirAW dy vwsqy ieko ijhw ho ky
psirAw hoieAw hovy, auhI Drm hY[
5. krm kI hY? aus dw swrw pswrw hI krm hY[
No. Question Answer

1. What is the form of Atma? The whole creation is its form.
2. What is the world? The whole creation is the world.
3. What is contemplation? The thinking that is found in everyone
(Bisthaar).
4. What is Dharma? The conduct, which applies to
everyone equally.
5. What is Karam? The entire creation is a deed (Karam).

Note for Question 1: Form of Atma (Awqmw srUp). Almighty (Parmatma) is the form
of three (3) qualities, Sat (truth), Chit (power) & Anand (bliss) and its form (Atma)
also has the similar qualities as it came into existence through the Parmatma. Sri
Guru Amar Das Ji says;
Awpy Awpu aupwie ; aupMnw ]

He Himself created Himself, and came into being.
sB mih vrqY ; eyku prCMnw ]

The One Master is pervading in all, remaining hidden.
sBnw swr kry jgjIvnu ; ijin Apxw Awpu pCwqw hy ]1]

(1051-6, mwrU , mÚ 3)
Almighty, the Life of the world, takes care of all. Whoever knows his own self, realizes Almighty.
||1||
Now that we know that Atma is the form of Parmatma, we need to understand in
which form does Atma reside within each and every bit of its creation through
detailed introspection. To this, Bhagat Kabir Ji says;
goNf ]
(871-2)
Gond:
nw iehu mwnsu ; nw iehu dyau ] nw iehu jqI ; khwvY syau ]

It is not human, and it is not a deity. It is not called celibate, or a worshipper of Shiva.
nw iehu jogI ; nw AvDUqw ] nw iesu mwie ; n kwhU pUqw ]1]

It is not a Yogi, and it is not a hermit. It is not a mother, or anyone's son. ||1||
ieAw mMdr mih ; kOn bsweI ] qw kw AMqu ; n koaU pweI ]1] rhwau ]
Then what is it, which dwells in this temple of the body? No one can find its limits. ||1||Pause||
nw iehu igrhI ; nw EdwsI ] nw iehu rwj ; n BIK mMgwsI ]

It is not a house-holder, and it is not a renouncer of the world. It is not a king, and it is not a
beggar.
nw iesu ipMfu ; n rkqU rwqI ] nw iehu bRhmnu ; nw iehu KwqI ]2]

It has no body, no drop of blood. It is not a Brahmin, and it is not a Khatri. ||2||
nw iehu qpw ; khwvY syKu ] nw iehu jIvY ; n mrqw dyKu ]

It is not called a man of austere self-discipline, or a Sheikh. It does not live, and it is not seen to die.
iesu mrqy kau ; jy koaU rovY ] jo rovY ; soeI piq KovY ]3]
If someone cries over its death, that person loses his honor. ||3||
gurpRswid ; mY fgro pwieAw ] jIvn mrnu ; doaU imtvwieAw ]

By Guru's Grace, I have found the Path. Birth and death have both been erased.
khu kbIr ; iehu rwm kI AMsu ] js , kwgd pr ; imtY n mMsu ]4]2]5]

Says Kabir, this is formed of the same essence as Almighty (called Atma). It is like the ink on the
paper which cannot be erased. ||4||2||5||
Sri Guru Tegh Bahadur Sahib Ji adds on the dwelling of Atma;
puhp miD , ijau bwsu bsqu hY ; mukr mwih , jYsy CweI ]

Like the fragrance which remains in the flower, and like the reflection in the mirror,
qYsy hI hir bsy inrMqir ; Gt hI Kojhu BweI ]1]

(684-15, DnwsrI, mÚ 9)
Almighty dwells deep within; search for Him within your own heart, Dear brother. ||1||
Bhagat Kabir Ji utters again on the dwelling of Atma by giving another example of a
claypot filled with water;
ijau pRiqibMbu , ibMb kau imlI hY ; audk kuMBu , ibgrwnw ]

(475-18, Awsw, Bgq kbIr jI)
As the reflection of sun blends and is seen on the surface of water in a pitcher but when the pitcher
breaks then the reflection merges back into the sun in the same manner physical body is pitcher
filled with water of ignorance within the Antahkaran in which Almighty’s reflection is seen as
different from the physical body and Antahkaran, but when self-realisation comes ignorance is
vanished then Almighty is seen as the only one within self as well as within all, as the same sun
shines over the entire world. Meaning, just like when the pitcher breaks, the reflection of the sun
does not go back to the sun or anywhere else, similarly the reflection is Atma and the sun is
Parmatma. In reality there is no difference between the two.
The whole description of Atma is not possible. Atma is basically energy and as
stated in Law of Conservation of Energy: ‘energy can neither be created nor
destroyed’ applies to this concept. Famous ancient Greek philosopher, Empedocles
said that the entire creation is composed of 4 roots (elements), the fire, water, air &
earth and that nothing comes to be or perishes185.
185
Ref: Empedocles, On Nature I 233–364: A New Reconstruction Of P. Strasb. Gr. Inv. 1665–6

Sri Guru Gobind Singh Ji in Gian Perbodh has written the conversation between
Atma and Param-Atma (Almighty) with regards to its real form and its capabilities;
prmwqmw bwc]
Almighty’s Reply:
Xih bRhm Awih ; Awqmw rwm ] ijh Aimq qyij ; Aibgq Akwm ]
O Atma! This is Brahm186 who is immensely radiant, unmanifest and beyond desires;
ijh Byd Brm ; nhI krm kwl ]

ijh sqR imqR ; srbw idAwl ]128]
no mystery, delusion or time ever affects it; it is merciful towards friends and foes
foibXo n fubY ; soiKXo n jwie ]

k~itXo n ktY ; n bwirXo brwie ]
It does not get drowned or dried up; it cannot be cut into pieces or burnt in fire;
iCjY n nYk ; sq ssqR pwq ]

ijh sqR imqR ; nhIN jwq pwq ]129]
it cannot be pierced through with hundreds of weapons; it has no friends or foes, caste or family
sqR shMs ; siq siq pRGwie ] iCjY n nYk ; KMifE n jwie ]

It can be neither injured nor killed even if lakhs of weapons hit it and he cannot be dismembered
nhI jrY nYk ; pwvk mMJwr ] borY n isMD ; soKY n bXwr ]130]
it does not get burnt a bit in fire; oceans cannot drown it and wind cannot dry it up.
186
Brahm is without form, qualities and attributes. It is Sachdanand meaning Sat, Chit and Anand. The
Chandogya Upnishda says Brahm to be ‘ekam evadvitiyam brahma’ meaning Brahm is One without a second.

Upon enlightment (the state of no ignorance), the gap between Atma and Parmatma
cannot be perceived and the following state is achieved where every form is a
singular form;
pwnI mwih ; dyKu muKu jYsw ] nwmy ko suAwmI ; bITlu AYsw ]2]1]
(1318-18, kwnVw, Bgq nwmdy v jI)
As one's face is reflected in the water, so does Namdev's Beloved Master appear. ||2||1||
In order to have the realisation of this truth (on the form of Atma), one needs to have
certain prerequisites as laid down by Sri Guru Gobind Singh in Shabad Hazare P:10;
Alp Ahwr , sulp sI inMdRw ; dXw Cmw qn pRIiq ]

Have little food, very little sleep, cherish mercy and forgiveness, always have good conduct and
contentment. Guru Ji, advises that one should adopt a well-ordered lifestyle by refraining from
greediness, laziness and egoistic behaviour.
sIl sMqoK sdw inrbwihbo ; hÍYbo iqRgux AqIq ]2]

Practice gentleness and contentment and remain free from the three (3) characteristics of Maya
(Rajo – the eagerness to pursuit, Sato – an attempt towards calmness and Tamo – to satisfy hunger
and laziness ).Guru Gobind Singh Ji highlights the essential practices towards developing and
living a healthy life, which is a balance of physical body, mind and wealth. Physical Body - one
should consume less food in order to maintain a balanced diet and to live an active life. Mind - one
should not sleep more than its need means that although sleeping is essential but it should not be
overly taken advantage of as it then creates laziness and the mind starts to wonder actively in
subconscious state. Wealth - one should always be grateful and humble and never allow ego &
pride to be the barrier. Having mercy on the the less privilaged and forgiveness upon those who
intend to harm.
kwm kRoD hMkwr loB hT ; moh n mn so lXwvY ]

Refrain from attaching our self-stubbornness with sexual desires, anger, pride, greed, and worldly
attachments. Guru Ji, points out the root cause of all evil deeds as the determination of pursuing
evil desires for momentarily pleasures driven by the illusionary satisfaction becomes the act of the
person and he/she develops the ownership of it. Therefore Guru Ji warns that one should never
allow such passions to overtake the purpose of life.
qb hI Awqm qq ko drsy ; prm purK kh pwvY ]3]1]

Only then you will be able to see and realize your real self (Atma) and attain Almighty. Guru
Gobind Singh Ji concludes, in order to have the realisation of Almighty and see Him within His
creation one must free his/her mind from all the vices as these evil desires limits the capability of the
mind. One can attain Almighty by meditating in the above manner.
Finally, Sri Guru Angad Ji says;
eyk ik®snµ srb dyvw ; dyv dyvw q Awqmw ]

The One Almighty is the power (Krish) and bliss (nang) which is place of supreme love, Almighty is
the creator of deities, He is the real-self (Atma) within the creation.
Awqmw bwsudyvis´ ; jy ko jwxY Byau ]

nwnku qw kw dwsu hY ; soeI inrMjn dyau ]4]
(469-15, Awsw, mÚ 2)
The real-self (Atma) is the form of Almighty Himself, the ones who understand this fact, Guru Nanak
says, I am the servant of such ones who are beyond Maya as they are Almighty’s form ||4||
Note for Question 2: World / Creation (isRst). The cosmology theories varies
greatly from one another like for an example the Rig Vedh mentions of the cosmic
egg (Hiranyagarb) being the origin of the creation, Maya Panchakam by Adi
Shankar says that the creation came into place from Maya, Anaxagoras believes the
motion of ‘nous’ (mind) configurated the material objects with varying properties
from the initial infinitesimally small not uniform fragments, Adam & Eve, Big-bang
theory, Inflation theory by Andrei Linde, etc.
According to Daodejing, a 6th century BC text by Laozi mentions on the origins of

creation as; “The Way gave birth to unity; unity gave birth to duality; duality gave
birth to trinity; trinity gave birth to the myriad creatures.” Here ‘The Way’ refers to
Chinese character Dao/tao which literally means way but it implies to the unnamable
process of the universe. Which means, even scholars of the past could not fathom
the origin point of creation but it has managed to derive the subsequent steps.
Now, we shall divert our attention to the creation of the world/universe in the light
of Gurbani (which is the amalgamation of the world’s knowledge). The topic on the
creation is a very abstruse topic and there is no other better way to explain then to
explain it via the pious mouths of our Guru.
Sri Guru Nanak Dev Ji, the Almighty Himself says,
AwpIn@Y Awpu swijE ; AwpIn@Y ricE nwau ]

Dear Almighty, He Himself created the five principal elements from Himself; He Himself created
the His Name as the unseen life withing the entire creation.

duXI kudriq swjIAY ; kir Awsxu ifTo cwau ]

(463-4, Awsw, mÚ 1)
Secondly, through the Maya (which Almighty created Himself) He fashioned the creation; seated
within the creation, He beholds it with delight.
Guru Angad Dev Ji utters;
Awpy isRsit swjIAnu ; Awip gupqu rKysw ]

He Himself created the Universe, and He Himself remains hidden within it.
gur syvw qy jwixAw ; scu prgtI eysw ]

Serving the Guru, Almighty is known, and the Truth is revealed.
sBu ikCu sco scu hY ; guir soJI pweI ]16]

(955-3, rwmklI, mÚ 2)
He is True, the Truest of the True; the Guru has imparted this understanding. ||16||
Guru Amar Das Ji says187;
ijin issit swjI ; soeI jwxY ]

(129-16, mwJ, mÚ 3)
The One who created the Universe, He alone knows it.
Guru Ram Das Ji utters the following hymn,
Awpy DrqI swjIAnu ; Awpy Awkwsu ]

He Himself made the earth; He Himself made the sky.
ivic Awpy jMq aupwieAnu ; muiK Awpy dyie igrwsu ]

He Himself created the beings (Jeev) there, and He Himself places food in their mouths.
sBu Awpy Awip vrqdw ; Awpy hI guxqwsu ]

He Himself is All-pervading; He Himself is the Treasure of Virtues.
187
Similar to Guru Ji’s sermon, the Rig Ved mentions: who really knows, and who can swear, How creation
came, when or where! Even gods came after creation’s day, Who really knows, who can truly say When and
how did creation start? Did He do it? Or did He not? Only He, up there, knows, maybe; Or perhaps, not even He.
—"Rig Veda 10.129.1-7

jn nwnk nwmu iDAwie qU ; siB iklivK kty qwsu ]2]

(302-14, gauVI, mÚ 4)
Guru Nanak says, meditate on Almighty’s Name (Naam), He shall take away all your sinful
mistakes. ||2||
Once a Sikh came to Sri Guru Arjan Dev Ji and asked regarding the origins of the
creation of the universe, to which Guru Ji replied;
EAMkwir ; auqpwqI ] kIAw idnsu ; sB rwqI ]

The One Universal Creator Master created the creation. He made all the days and the nights.
vxu iqRxu ; iqRBvx pwxI ] cwir byd ; cwry KwxI ]

The forests, meadows, three worlds, water, the four Vedas, the four sources of creation (Andaj,
Jeraj, Setaj & Utbhuj),
KMf dIp ; siB loAw ] eyk kvwvY ; qy siB hoAw ]1]

(1003-18, mwrU, mÚ 5)
the countries, the continents and all the worlds, have all come from the One Word of Almighty. ||1||
In Sukhmani Sahib, Guru Arjan Dev Ji says;
srgun inrgun inrMkwr ; suMn smwDI Awip ]

Almighty who is in His formless form in thoughtless state, He made His form by creating the entire
universe.
Awpn kIAw nwnkw ; Awpy hI iPir jwip ]1]

Guru Nanak says, He is the sole creator and He Himself knows His creation. ||1||
Guru Arjan Dev Ji, the ship of Gurbani (bwnI kw boihqw) says further;
jw iqsu Bwxw ; qw jgqu aupwieAw ]

When He so willed, He created the world.
bwJu klw ; Awfwxu rhwieAw ]

Without any supporting power, He sustained the universe.
bRhmw ibsnu mhysu aupwey ; mwieAw mohu vDwiedw ]14]

(1036-7, mwrU, mÚ 1)
He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14||

Sri Guru Tegh Bahadur Sahib Ji compares the creation to a bubble188;
jYsy jl qy budbudw ; aupjY ibnsY nIq ]

As the bubbles in the water well up and disappear again,
jg rcnw qYsy rcI ; khu nwnk , suin mIq ]25]

(1427-16, slok, mÚ 9)
the creation of this entire universe is similarly the same, says Guru Nanak, listen, O my friend! ||25||
Sri Guru Gobind Singh Ji says in Bachitar Natak;
ipRQm kwl ; jb krw pswrw ] EAMkwr qy ; isRsit aupwrw ]

When Almighty (Kal) first time extended, He through Oankar created the whole cosmos.189
Further, Sri Guru Gobind Singh Ji utters in Charitropakhyan’s last chapter, Chaupai
Sahib;
qumrw lKw n jwie , pswrw ] ikh ibiD , sjw pRQm sMswrw ]393]
The limits of Your creation cannot be known, nor how in the beginning You wrought the Universes.
]393]
Bhagat Kabir Ji says,
kbIr , swrI isrjnhwr kI ; jwnY nwhI koie ]

Bhagat Kabir Ji says that , the world is just a game created by the Almighty, other then Almighty
himself no one else knows about it.
188
Andrei Linde, a Russian-American theorist physicist developed the inflationary universe idea further in 1983
with his inflation theory (or eternal inflation), which sees our universe as just one of many “bubbles” that grew
as part of a multiverse owing to a vacuum that had not decayed to its ground state. This is 308 years after Guru
Ji’s Joti-Joyt.
189
The continuation of this stanza is in the Sarabloh Granth;
spq isMDu sq dIp KMf nv KMf bnwXo ] jl Ql prbq knk myru ihm BUim rcwXo ]
psu pMCI jl jIv Anl ggnMqir kInw ] AMfj jyrj syqj auqBuj pRgt su kInw ]
nrk surg chuM jug bny rwiqR idns pl mws ] pvn pwnI bYsMqro Twkur cyro dws ]45]
Almighty created the seven seas, seven continents (concentric island continents- dwip), nine regions (of
Jambudeep). He made the water, land, gold mountain (i.e. Sumer) and the snow capped mountains (i.e.
Himalayas). He created the animals, birds, fishes, Anel bird which is born in the skies. He manifested the four
divisions of creation (Adej, Jeraj, Setaj & Utbhuj). He then made hell, heaven, the four Yugas (Satjug, Tereta,
Duapar & Kalyug), day, night and the units of time like Pal (24 seconds) and Mas (month). The air, water and
fire are your servants, Dear Master.
(Sri Sarabloh Granth Part 1, Page 13)

kY jwnY Awpn DnI ; kY dwsu dIvwnI hoie ]176]

Either the owner Almighty himself knows or the servant whose intellect is totally indulged in
Almighty’s name (who does not think about anything else) understand it to be the form of Almighty
himself and realises the untrue form of mammon (maya).
A reality which remains is that whatever comes to this creation has to go. This is the
law of nature and can never be undone. Guru Tegh Bahadur Sahib Ji and Guru
Gobind Singh Ji says it beautifully;
jo aupijE so ibnis hY ; pro Awju ky kwil ]

(1429-4, slok, mÚ 9)
Whatever has been created shall be destroyed; everyone shall perish, today or
tomorrow.
jo aupjÎo so ibnis hY ; jg rihbo idn cwir ]

Whatever created has to expire. This creation is only for 4 days (four days- baby,
teenager, youth and old)
(Guru Gobind Singh, Charitropakhyan- Charitr 81)
From the above it is clear that only the creator knows of its creation. A creation
(human) can never understand the creator (Almighty). There is similar mention in
the Pran Sangli;
Kwix Kwix mih bhu ibsQwrw[ Awpy jwnY isrjn hwrw ]1]
Extensive is the creation in the subdivisions (Andaj, Jeraj, Setaj and Utbhuj). Only He, the creator
knows of it.
(Pran Sangli Granth- 1st Section)
It would only be possible if the creation becomes 1 with the creator and there are no
longer 2 entities but that would mean there is no creation either.
Note for Question 4: Dharam (Drm). Dharam is a Sanskrit word and it has various
meanings such as, good deeds, pure routine, responsibility, vow, truth, etc190.
Dharam in simple words is a path taken with the aim of salvation from this worldly
sorrows, dissapointments, etc. As expected, there are numerous paths in achieving
this aim, which are influenced by many philosophies, religions & ages (eras). Guru
Amar Das Ji says,
190
Refer to the note in Pauri 181 on Dharam for further reading on its meanings.

juig juig Awpo Awpxw Drmu hY ; soiD dyKhu byd purwnw ]

(797-19, iblwvlu, mÚ 3)
In each and every age, the practices were different in order to attain salvation through certain
disciplines but the praises of Almighty’s Name is written in all religious scriptures such as the
Vedas and the Puraanas, therefore see this as true.
Interestingly, each path has certain set of principles. Just like the Hindus have 10
principles of Dharam191, Buddhist has 8192 (eightfold path), Jains 5193, Islam 5194,
Judaism 13, etc. Sikhs on the other hand has 4 principles (Naam, Daan, Ishnan &
Sehaj Dhian) as laid down by Guru Nanak Dev Ji;
gurmuiK ; nwmu dwnu iesnwnu ]

Gurmukh recites Almighty’s name (Nam), offers donations (time, knowledge & wealth) (Dhan)and
maintain purity (body and mind) (Ishnaan).
gurmuiK ; lwgY shij iDAwnu ]

(942-4, rwmklI, mÚ 1)
Gurmukh’s concentration always remain focus in Almighty.
Beyond the 4 principles, the duty of Sikh is to accept and follow anything said by
the Guru without deliberation as mentioned by Sri Guru Ram Das Ji;
jo guru khY soeI Bl mwnhu ; hir hir kQw inrwlI ]1] rhwau ]
(667-16, DnwsrI, mÚ 4)
Whatever the Guru says, accept that as good; the sermon of Almighty, is unique and wonderful.
||1||Pause||
Bhai Bhakat Mal Ji, was a Masand and a faithful Sikh of Sri Guru Hargobind Sahib
Ji. He was the Guru’s representative (Masand) in Kabul till Guru Gobind Singh Ji’s
time. Bhakat Mal was also summoned by Guru Ji along with all the other Masands
as the character and policies of most the Masands deteriorated. Bhakat Mal was not
punished by Guru Ji. He has written his compositions in poetry format comprising of
191
Hinduism 10 Principles- Satya (Truth), Ahimsa (Non-violence), Brahmacharya (Celibacy, non-adultery),
Asteya (No desire to possess or steal), Aparighara (Non-corrupt), Shaucha (Cleanliness), Santosh (Contentment),
Swadhyaya (Reading of scriptures), Tapas (Austerity, perseverance, penance), Ishwarpranidhan (Regular
prayers)
192
Buddhist 8 Principles- Right View, Resolve, Speech, Conduct, Livelihood, Effort, Mindfulness &
Concentration
193
Jain 5 Principles- Ahimsa (non-violence), Satya (truth), Achaurya (non-stealing), Brahmchariya (celibacy) &
Aparigrah (non-attachment)
194
Islamic 5 Principles- Shahada (faith), Salat (prayer), Zakat (charity), Sawm (fasting) & Hajj (pilgrimage)

10 to 15 Raagas which are only found in manuscripts. He mentions the

characteristics of a Gurmukh (Guru-oriented Sikh)195;
BYrau[ DMnu isKu ijn siqgur jwqw [ gurpRswid siqgurU pCwqw [1[
Bhairon Raag. Great is the Sikh who has known the True Guru. He is only recognised through the
grace of the Guru.
gurmuiK jipAw eykMkwru [ gurmuiK pwieAw Apr Apwr [

A Gurmukh recites Ekangkar (the Almighty who is undoubtfully the only life form within its creation).
Gurmukh achieves the infinite.
gurmuiK Git Git gurU pCwqw [ Awpu myit eyko hI jwqw [1[rhwau[
A Gurmukh sees the Guru in every bit of the creation. He destroys his self existence (Haumai) and
sees only One. Pause.
gurmuiK jipAw swis igrwis [ gurmuiK rom rom hir bws [

A Gurmukh chants with His every breath (inhale and exhale). Almighty resides in every follicle on the
Gurmukh’s body.
gurmuiK sb dyvn ko dyv [ gurmuiK pwieAw AlK AByv [

A Gurmukh is greatest deity amongst all the deities. Gurmukh has achieved the unfathomable.
gurmuiK myrw qyrw gwieAw [ gurmuiK bRhm dryrw dieAw [

A Gurmukh abandons, Mine and Yours. Gurmukh confronts with mercy.
gurmuiK Apr Apwr pCwqw [ gurmuiK kI sb imtI Brwqw [

A Gurmukh understands the infinite. A Gurmukh destroys all doubts.
gurmuiK inj srUp pihcwnw [ gurmuiK swcw qwnw bwnw [

A Gurmukh understands the real form (Atma-Parmatma). Gurmukh is One with Almighty just like
warp and woof.
gurmuiK kI bwiq Apr Apwrw [ bKq gulwm sdw bilhwr [

The nature of a Gurmukh is beyond comprehension. Bhakat, the servant is always sacrificed to such
Gurmukh.
The Dharam of a Sikh is to abide the Guru’s command (Rehit) and Bhagat Sheikh
Fareed Ji has mentioned this as follows;
jo guru dsY vwt ; murIdw jolIAY ]3]

(488-14, Awsw, sy K PrId jI)
The disciple ought to travel the route, pointed out by the Guru. ||3||
195
Ref: Kothi Char by Piara Singh Padam

Sri Guru Gobind Singh Ji has clearly stated his commandments to his Sikhs to
follow the Rehit of a Khalsa to partake Amrit and follow a set of principles (5
Kakaar, 4 Bajaar Kurehit, etc.). To abide without having a single iota of doubt is the
only duty of a Sikh, his only Dharam. There is no room for questions, adjustments,
compromise and alteration. To those who do not accept the Rehit;
rihq ipAwrI muJ ko isK ipAwrw nwih ]

I love a Sikh’s disciplined way of life (Rehit), not the Sikh.
(Sri Guru Gobind Singh Ji)
rihq ibnW nih isK khwvY[ rihq ibnW dr cotW KwvY[

Without the code of conduct (Rehit), the person is not a Sikh and will be condemned everywhere.
(Rehatnama Bhai Desa Singh Ji recording the words of Guru Gobind Singh)
To those individuals who don’t follow the Guru’s words, Sri Guru Ram Das Ji says;
pUry gur kw hukmu n mMnY ; Ehu mnmuKu AigAwnu muTw ibKu mwieAw ]
One who does not obey the Command (Hukam) of the Perfect Guru - that self-willed manmukhs is
plundered by his ignorance and poisoned by Maya.
Esu AMdir kUVu , kUVo kir buJY ; Axhody JgVy diX Es dY gil pwieAw ]
Within him is falsehood, and he sees everyone else as false; Almighty has tied these useless
arguments (conflicts) around his neck.
Ehu gl ProsI kry , bhuqyrI ; Es dw boilAw iksY n BwieAw ]

He sell his false words again and again to earn a living, but the words he speaks please no one.
Ehu Gir Gir hMFY , ijau rMn duohwgix ;

Esu nwil muhu joVy , Esu BI lCxu lwieAw ]
(303-18, gauVI, mÚ 4)
He wanders from house to house like an abandoned woman; whoever associates with him is stained
by the mark of evil as well means he convince others to be like him.
In conclusion, abiding the Guru’s command is the foremost Dharam of any Sikh.

dohrw ]
Dohara
not:-ies ivc Cy pRsn hn, ijnHW dy auqr AMqly qrk Aivqrk dohW pdW nwl
id`qy hn[
final line itself like for example the answer is ‘Tarak’ or ‘ Avtarak’ used
alternatively.
kh jIqb kh mrn hY ; kvn surg kh nrk ]

ko suGVw ko mUVqw ; khw qrk Avqrk ]3]203]
pd ArQ:- kh- kI, what[ jIqb- jIvxw, living[ suGVw-suGV sujwn, igAwnvwn,
scholar, clever[ mUVqw- mUV, mUrK, AigAwnI, ignorant, fool[ qrk- iKAwl, ivcwr,
dlIl, Alocnw, hu`jq, suAws, opinion, discussion, reasoning, investigate, breath[
Av- the opposite term[
ignqI pR s n au q r
1. ijauxw kI hY? qrk ikauNik (qr=giq, cwl+k=pOx,

svws ArQwq svwsW dI gqI dw nwm
ijauxw hY[
2. mrxw kI hY? Aivqrk ArQwq suAwsW dI gqI dy
(Aiv) ruk jwx dw nwm mrxw hY[
3. surg kI hY? qrk= soc ivcwr ivc suK hI suK hY
Aqy suK dw nwm hI surg hY[
4. nrk kI hY? Aivqrk, ivcwr qoN rihq AvsQw suK
dw hyqU hY auhI nrk hY[
5. suGV kOx hY? qrk(ivcwr vwlw purS suGV hY[
(sMswrk ibrqI Anuswr)
6. mUrK kOx hY? Aivqrk- ivcwr qoN hIxw mUrK hY[
(sMswrk ibrqI Anuswr)

No. Question Answer

1. What is living? It is the emancipation (release) of
breath. Tarak can be broken to, qr=
emancipate, k= breath, thus the
above definition.
2. What is dying? The cessation of breath. As Av= stop,
halt.
3. What is heaven? Tarak (contemplation). Happiness lies
within contemplation of truth thus
happiness is the heaven196 itself.
4. What is hell? Avtarak (without the contemplation of
truth). As a state of ignorance is the
cause of sadness and sadness is hell.
5. Who is clever197? (According to The person who is contemplative
world’s perception) (Tarak)
6. Who is foolish? (According to The person who is ignorant (Avtarak)
world’s perception)
Note on Question 1 & 2: Birth and Death (jIqb Aqy mrn). Birth and death198 has
been categorised into three (3) types namely,
I. Bodily (srIrk)- the merging (birth) and separation (death) of breath from the
body.
II. Worldly (sMswrk)- Receiving honour (birth) and infamy (death).
III. Spritual (Awqmk)- the union (birth) and parting (death) from Almighty.
Sri Guru Arjan Dev Ji in Gatha has defined birth as when one remembers Almighty
and death when one forgets Almighty;
mrxM , ibsrxM goibdh ; jIvxM , hir nwm D´wvxh ]

(1361-2, gwQw, mÚ 5)
Guru Ji defines death when Almighty’s name is forgotten and life is when Almighty’s name is
meditated upon.
196
Heaven has always been portrayed as the fulfiller of all worldly desires thus it has been known to be the
source of happiness. Progressing further, Guru Ji elevates one through the contemplation of truth by eliminating
the wordly desires for one to achieve the ultimate happiness through merging with Almighty. This is also known
as Sachkhand.
197
The clever and foolish being questioned here is according to the world’s understanding and perception,
which is not necessarily correct. Guru Arjan Dev Ji on SGGS Ang 197 Line 18 mentions that educational status
is not a mandatory factor for spiritual upliftment. Being clever is the nature of the mind (Ang 235-3).
198
Birth is opposite of death and not life.

Everyone talks about death but there is only a handful that has understood death;
muKhu Alwey hB mrxu ; pCwxMdo koie ]

(1099-11, mwrU, mÚ 5)
All speak with their mouths, but rare are those one who realize death.
To answer the question on who can understand death, Guru Ji says only after
realisation (Brahmgian), can one understand the real meaning of birth and death and
it’s principle;
nh ikCu jnmY ; nh ikCu mrY ] Awpn cilqu ; Awp hI krY ]

Therefore, nothing is born, and nothing dies. He Himself stages His own plays (drama).
Thiruvalluvar, a famous Tamil poet and philosopher has written in his writing,
Thirukkural couplet 339 that, ‘death is like a deep slumber and birth is waking from
that sleep199.’ The soul goes through birth and death whereas the Atma remains the
same. To further understand this principle of Atma, Sri Guru Arjan Dev Ji says;
nh ko mUAw ; n mrxY jogu ] nh ibnsY ; AibnwsI hogu ]3]

(885-16, rwmklI, mÚ 5)
No one dies; no one is capable of dying. The Atma (real-self) does not perish; it is imperishable.
||3||
The cycle of birth and death is a painful cycle for obvious reasons as the soul
(Suksham Sareer) is subjected again and again to the same starting from conceiving
till death, only in different species. This cycle of reincarnation is just like a reset
button with a replay. The soul in ignorance will go through these cycles endlessly
till there is a realisation from a true guru. Soul (not mind which is recognized as soul
in the west) and body are not one and the same entity. Just as one is required to
change clothes according to the requirements of occasion, the soul too changes
bodies. As it is not possible to wear the same clothes throughout one's life, the soul
with its infinite continuity in time, cannot dwell in the same body. That is why it
seeks to find a new body again and again. Though, generally, one discards the old
worn and torn clothes only, at times it becomes necessary to do so prematurely,
when they are accidentally damaged, torn or have become unusable on account of
some other reason. Thus, it is of a good fortune of those who has taken birth as
humans as they have the capability to find a true Guru who can lead them out from
this labyrinth. Good fortune becomes useless if the whole life is spent chasing Maya.
This is the reason why there are many references in SGGS where the human life is
regarded as a priceless jewel;
199
உறங்கு வதுபோலுஞ் சாக்காடு உறங்கி விழிப்பது போலும் பிறப்பு (Tamil text)

hIrw lwlu Amolu jnmu hY ; kaufI bdlY hwirE ry ]1] rhwau ]

Human birth is a priceless jewel, which has been squandered in exchange for a mere penny (maya).
||1||Pause||
Even though the human birth is priceless, it serves no purpose if it is not dedicated
to spiritual upliftment where efforts should be made to get rid of the five (5) vices
and other faults. Bhagat Kabir Ji mentions who are the ones that has benefited from
this birth;
DMin jnmu ; qwhI ko gxY ] mwrY eykih ; qij jwie GxY ]21]
(341-9, gauVI pUrbI, Bgq kbIr jI)
Great is the birth counted for those who have conquered (killed) their mind (ignorance) because by
conquering (killing) the mind many desires vanishes. By conquering the mind (ignorance) all the
desire’s vanishes away, just like by killing a king the entire army retreat. ||21||
As set by the nature’s law that whenever there is a birth there shall be death. If the
Haumai takes birth, it will die. But Atma on the other hand neither takes birth nor
dies. During the lifetime, if one-ness is achieved (salvation) that person never dies as
Atma/Almighty does not die. Which is why, it is inappropriate and incorrect to say
that the Guru Ji took ‘birth’ or has ‘died’ for the simple reason that they were
enlightened (Almighty themselves) upon arrival to this world. Thus words like
‘Perkash’ (manifestation) for birth and ‘Joti-Joyt’ (merging of the light) for death is
used.
jnmM q mrxM , hrKM q sogM ; BogM q rogM ]

(1354-19, shsik®qI, mÚ 5)
Where there is birth there is death, where there is joy there is sorrow and where there is indulgence
(as opposed to moderation) there is disease. Likewise where there is exaltation (elevation) there is
lowering and for the infinitesimal (lowly, humble) there is ennoblement (dignity).
Death is very subjective in the terms that to an enlightened (& the ones who has
dedicated their life to the Guru- Gurmukh) and those that has lived their life in vices
and in the entanglement of Maya- Manmukh. To a Gurmukh, there is no death and
such pains of death;
kbIr , sMq mUey ikAw roeIAY ; jo Apuny igRih jwie ]

Bhagat Kabir Ji says dear brothers, the one who has merged into the real-self (Almighty) i.e a Saint
attains supreme state where there is no difference between the cause (physical body) and the article
(Almighty), therefore why cry at the death of such a saint? He is merely going to his own home by
becoming one with the real-self.
Whereas to a Manmukh;

pkiV clwiein dUqjm ; iksY n dynI Byqu ]

The angels of death seizes the ones who performed evil deeds during the life time and despatch the
soul (sukshem serir) to Jampur (world of hell) where no one knows the secret of the whereabouts.
Cif KVoqy iKnY mwih ; ijn isau lgw hyqu ]

With relatives that his love is attached, all of them leaves their worldly love aside in an instant and
stand aside.
hQ mroVY qnu kpy ; isAwhhu hoAw syqu ]

(134-17, mwJ, mÚ 5)
This being (jeev) will rub (mangle) his hands, his body will shiver in fear of death angels and the
physical body colour turns black during death while struggling with death angels and lastly turns in
white after death.
Note to Question 3 & 4: Heaven and Hell. According to the ancient Indian texts,
anyone who performs good deeds shall be rewarded with heaven and those that
commit sins shall receive hell as a consequence. Heaven is a place of happiness and
hell of sorrows.
However, there are some ‘educated’ individuals who disbelieve with the above.
According to them, there is no hell and heaven and everything is in this lifespan. To
them, a person being happy is heaven and a person who is sad is hell. It is also
believed by them, that the theory of heaven and hell has been created by the
religious personalities to instill fear so that everyone performs good deeds. There is
however, no truth in this. It is mere ignorance.
One can find multiple references to heaven and hell in Gurbani, writings of Bhai
Gurdas and our history, which leaves no opportunity for anyone to disagree with
exsistence of heaven and hell unless they are liberated and are One with Almighty.
Sri Guru Arjan Dev Ji confirms the existence of heaven & hell;
hom jg qIrQ kIey ; ibic haumY , bDy ibkwr ]

You may make burnt offerings while worshiping fire, sacrificial feasts and pilgrimages to sacred
shrines in egotism, but your evil desires keeps rising.
nrku surgu duie , BuMcnw hoie ; bhuir bhuir Avqwr ]2]

(214-8, gOVI mwlvw, mÚ 5)
You are subject to both heaven and hell, and you are reincarnated over and over again. ||2||
Bhai Gurdas Ji in his Varaan while mentioning about Ganika the prostitute ratifies
the presence of heaven & hell in the afterlife and not this;

AMqkwlu jm jwlu qoiV nrkY ivic n KwDusu goqw ]

At the time of death (of Ganika), it cut away the noose of messenger of death (Jamdoot) and she did
not have to drown in the ocean of hell.
(Bhai Gurdas Vaar 10, Pauri 21)
Now that we are sure of the existence of heaven and hell in the afterlife, we shall
look at it intrinsically. The presence of heaven and hell is due to the play of Maya
and our ignorance from the Oneness. Whenever there is a sense of I-ness (Haumai),
there is a creation of pseudo-entity and thus the entity is liable of its actions. Bible
says in Galatians 6:7 that ‘whatsoever a man soweth, that shall he also reap’.
Similarly in Gurbani there is a mention,
jyhw bIjY , so luxY ; mQY jo iliKAwsu ]

(134-7, mwJ, mÚ 5)
One shall consume in accordance to the deeds performed just like one only reaps whatever is
planted and all the previous deeds are written on the forehead, which is the cause of all deeds
performed in this life time.
From the above stanza, Guru Ji goes a step deeper and brings a factor of destiny
(Paralbhad Karam). So it is clear that whatever we sow is not reaped in this life as
we are currently reaping our previous life’s sown deeds but ultimately, we reap what
we sow. The previously sown deeds that are brought forward to this life are known
as Paralbhad Karam and they can never be changed unless of course with the
blessing of Guru Ji.
lyKu n imteI hy sKI ; jo iliKAw krqwir ]

Dear Friend, the fate (Lekh) written by Almighty never effaces (Mitna) means that the pre-written
fate (Paralbhad Karam) will appear in reality200.
200
There is a story associated with this stanza which goes, Bhai Kalyana a Sikh of Sri Guru Arjan Dev Ji goes to
Mandi to propagate the Guru’s message. On the Shivratri day, everyone was ordained by the local king to fast
and worship the idols. Everyone except Bhai Kalyana went for the celebrations which angered the king as Bhai
Kalyana did not obey his orders. Bhai Kalyana was called into the King’s court later and asked for an excuse and
to bow to an idol which was declined. This angered the king even more and he ordered that Kalyana Ji’s leg to
be dismembered and with the other leg, to drag him out of Mandi. As soon as this punishment was read out, the
king fainted and went into coma. Bhai Kalyana was imprisoned till a wise man advised the ministers to bring
Kalyana Ji toward the King. Before performing an Ardas (supplication) before Guru Ji, Kalyana Ji made sure
that the King would from now on only worship the one Almighty. As soon as the Ardas was done, the king
regained consciousness and decided to visit Guru Ji. One day the King walks into the Darbar Sahib and hears
Guru Ji reading aloud this stanza of Dakhni Oangkar to the Sanggat which raised doubts in him on the need of a
Guru. To clarify, Guru Ji tells the king to continue staying for another 3 nights and via his dreams makes the
king go through his future births. To read in detail, refer to Life of Guru Arjan Dev Ji by SGGS Academy (Raas
2, Ansu 33 Sri Gur Pertap Suraj Granth)

Guru Ji in his Charitropakhyan too has mentioned regarding the fate/ destiny/
Paralbhad as follows;
krm ryK kI giq huqy ; Bey rMk qy rwie ]

Due to the lines of fate, a pauper can become a King. (Charitr 25)
So a reaction from the Paralbhad is what we can control (Kriyaman) and bring
change to our lives. There is a story about Bhai Gora and Sri Guru Har Rai Sahib Ji
to explain how with the grace of a Guru can an unalterable Paralbhad be cancelled
or turned into a noble act.
Gora was the son of Bhai Bhagtu who was the devoted Sikh of Guru Arjan Dev Ji
and Guru Hargobind Sahib Ji. Bhai Bhagtu was born after his parents received a
boon from Guru Ram Das Ji. He was a prominent Sikh and possessed many spiritual
powers. Bhagtu Ji was blessed with the 2 sons the eldest was Bhai Gora and second
was Bhai Jivan. In the later years of his life, he used to pay visits to Guru Har Rai
Sahib Ji and while smiling, Guru Ji told Bhagtu to get married. Bhagtu being of an
advanced age laughed it off but the Guru said the same a few times.
When Bhai Bhagtu Ji heard that Guru Ji was in Kartarpur he decided to pay Guru
Ji a visit. He left his home and started his journey towards Kartarpur. As he was
walking towards his destination the realization came to him that his end was very
near and remembered Guru Ji words. As he was walking, he saw a beautiful young
girl who was chasing the birds away in a rye field. Bhai Bhagtu Ji was quite
impressed with this girl decided to marry her to fulfill Guru Ji’s wish. Bhai Bhagtu
looked at her and said very loudly so that she could hear, “I take the trees, the grass
and the birds as witness to my marriage with you. I take you now as my wife.” As he
uttered those words he also waved his walking stick in all the four directions as
though he was circumambulating as is required in a wedding ceremony.
The girl was clearly very embarrassed to hear such words coming from a very old
man and made no response and kept her silence but inwardly she was pondering on
the words that had been spoken by Bhai Bhagtu. After this incident, Bhai Bhagtu
carried on his journey slowly and finally reached Kartarpur. He came to Guru Ji
and paid his respects. He then sat next to Guru Ji. Guru Ji welcomed him and then
said in a jovial manner, “Bhai Ji you look quite old and weak but you are still
single. Have you married or not? You are a very devoted Sikh and have spent most
of your life in meditations but now your body looks weak. Do you still perform long
meditations?” Bhai Bhagtu answered with folded hands, “My desire has always
been to fulfill your command and therefore I decided to get married before reaching
Your Durbar. I took the trees, grass and the birds as my witness and married a girl
that I had met on the way.” Hearing this, Guru Ji was pleased. He laughed and said

to the sanggat there, “Bhai Bhagtu is a Sikh of many virtues. He has shown great
love for the Gurus and has also lived his life according to the Sikh principles.”
Shortly after Bhagtu passes away and Guru Ji Himself cremates him. His son, Gora-
the warrior decides to take care of their young mother and one day brings her to
visit Guru Har Rai Sahib Ji. There was a Sikh by the name of Jessa who used to fly
whisk (Chaur) over Guru Ji. Jessa jokingly told Gora to marry off his young mother
to him. Gora took it very seriously and decided to kill Jessa at once but considering
Guru Ji, he controlled himself. Later, after leaving Guru Ji’s Darbar he started
planning to murder Jessa for what he has said and on one unfortunate day seeing
Jessa all alone, he fires bullet to his chest and he died immediately.
Guru Ji was not pleased with the actions of Gora and he uttered Gora’s Sanchit and
Paralbhad Karam totally to 101. Guru Ji said, "You (Gora) will enter into the life of
a stone. Your generation will perish. Now your eyes are colored but in your next life
you will be a crow. You will also enter into the reincarnations of pig, dog, bear,
deer, tiger, chicken, parrot, bird, scorpion, snake and many species of insects. Hey
prideful, you will have to go through the cycle of reincarnation. You will be born as
a scorpion, fish, frog, worms and octopus. Later you will enter the 'cloud species'
and will deliver water (rain), in this life you will die by a noose and your
generations will die in vain.” Upon saying these, Guru Ji decided to not even see
Gora.
In order to forgive his mistake, Gora used to follow Guru Ji from 2.5Km away so
that he does not come too near. One day, while on an expedition, Guru Ji’s Mehals
(wives & mother) carriage was left behind and a Mughal platoon from Lahore was
advancing. To protect his mothers, Gora gave a good fight with his 300 horsemen
till the Mughals retreated.
Guru Ji was once again pleased with Gora’s devotion and asked him to visit Him.
Without any delay, Gora reached to Guru Ji and the benovalent Guru, the Almighty
Himself decides to banish all his Sanchit and Pralbhad Karam by saying, “You will
not be reincarnated as a stone, snake or clouds. Your family will grow and spread in
all parts of the world. You are freed from all the curses. You are spared from being
hanged to death.”
Bhai Gora very humbly says, “You have blessed me by removing all the ills, but my
body will still have to suffer death. In this world nobody lives forever. At the end
we all have to die. Because of that please let me die by being hung. Don’t remove
this. If this doesn’t come true then the faith of people in you will be affected. They
will say that all Guru Ji’s words have not come true. That is why please leave this
upon me.”

Listening to Bhai Gora’s request, Guru Ji being very pleased said, “This is how a
Sikh should be. You are very thoughtful. I will leave it. You have done well. You
have considered the Sangat’s faith in me. You would have to die the death of being
hung but it will be made easy for you.”
So going forward, the reward of these deeds is usually given at heaven and hell
according to the nature’s law. As we know, Karam can only be performed when
there is Haumai and in the case of enlightment, there is no Haumai and thus no
Karam (deeds). The individual is not performing the deeds with any sense of
belonging and thus is above the Karmic Law.
When there is no Karam, and everything which is perceived including the self is
Almighty, there is no world, its creation and heaven and hell. All that is left is
Sachkhand (the realm of truth). This stage has been described by Bhagat Kabir Ji;
kbIr , surg nrk qy mY rihE ; siqgur ky prswid ]

crn kml kI mauj mih ; rhau AMiq Aru Awid ]120]
Bhagat Kabir Ji says, with the satisfaction (grace) of the True Guru, I am now beyond heaven and
hell. This is the highest spiritual stage where the happiness of wordly and heavenly desires vanishes
and the fear of hell also disappears. Therefore, I stay forever (from the beginning till the end) in the
joy of the Almighty’s lotus feet.
As mentioned by Bhagat Kabir Ji, only with the grace of Guru Ji can one be free
from the ignorance, Haumai, Karam, heaven and earth. Knowledge is necessary but
above it is having a true Guru and having unshakable faith in Guru Ji. Sri Guru
Arjan Dev Ji says regarding His Guru, Sri Guru Nanak Dev Ji;
igAwnu iDAwnu ikCu krmu n jwxw ; swr n jwxw qyrI ]

I know nothing about wisdom, meditation and deeds (Karam); I know nothing about You (Almighty).
sB qy vfw siqguru nwnku ; ijin kl rwKI myrI ]4]10]57]

(750-4, sUhI, mÚ 5)
Sri Guru Nanak Dev Ji is the greatest of all; who has saved me in this Dark Age of Kal Yug.
||4||10||57||
The path to liberation from all entanglements and sorrows has already been laid
down by Guru Ji. All that one has to do is to have love and faith for Guru Nanak
Dev Ji and everything is sorted. By everything, it means salvation from
reincarnations of 8.4 million species, pains of birth and death, heaven and hell,
sorrows, dissapointments, fear, vices, body and relations. Guru Nanak is Almighty;

gur pwrbRhm ; eykY hI jwny ]2]

(887-14, rwmklI, mÚ 5)
I realized that the Guru and the Supreme Almighty as one and the same. ||2||
Note to Question 5 & 6: The clever & the foolish. In this world, there are many
fools and astute according to an individual’s point of view. Only a person with no
Haumai (I-ness) would be able to properly distinguish who is clever and not, as
‘point of views’ are aligned with Haumai and thus they differ extensively from the
truth. Which is why, if Gurbani calls a person a fool indeed he/she is. For an
example, to a drunkard, disposing alcohol might seem foolish and to person
practicing teetotalism that would be a smart act.
From the point of spiritualism, those who have abstinence from the vices are wise
and those that run after the vices are fools. As it can be seen, the difference of a fool
and wise can become obscure which is why Gurbani teaches us to have the proper
discrimination of a fool and clever which is vital although being a complex topic.
Gurbani refers to the clever/wise as;
soeI isAwxw so piqvMqw ; hukmu lgY ijsu mITw jIau ]1]

(108-15, mwJ, mÚ 5)
That person is clever and honorable, unto whom the Hukam of the Almighty's Command seems
sweet. ||1||
Gurbani calls a fool as;
mUrKu hovY so suxY ; mUrK kw khxw ]

Answer 2: Only a fool listens to the words of the fool.
mUrK ky ikAw lKx hY ; ikAw mUrK kw krxw ]

Question 1: What are the signs of the fool? Question 2: What does the fool do?
mUrKu Ehu , ij mugDu hY ; AhMkwry mrxw ]

(953-10, rwmklI, mÚ 3)
Answer 1: A fool is someone who does not understand, meaning he/she dies of egotism. Thus, all the
actions performed by a fool is under the influence of ego. Even if one has read knowledgeable books
but has not understood the wisdom, he/she is still a fool.
Bhai Gurdas Ji in his Vaaran depicts a fool;
ijau hwQI dw nHwvxw bwhir inkil Kyh aufwvYY ]

As the elephant washes its body and coming out of water, it throws mud over it;

ijau aUTY dw Kwvxw prhir kxk jvwhW KwvY ]

as the camel avoiding wheat eats low variety of corn named java-s;
kmly dw kCotVw kdy lk kdy sIis vlwvY ]

the loin cloth of mad man is sometimes worn by him around his waist and sometimes on his head;
ijauN kir tuMfy hQVw so cuqI so vwiq vqwvY ]

the hand of a cripple sometime goes to his buttocks and the same one sometimes to his mouth when
yawning;
sMnHI jwxu luhwr dI iKxu jil ivic iKn Agin smwvY ]

blacksmith's pincers are sometimes put in fire and the next moment in water;
mKI bwxu kubwxu hY lY dur gMDu sugMD n BwvY ]

evil is the nature of fly, it prefers foul smell to fragrance;
mUrK dw ikhu hQI n AwvY ]10]

likewise, the fool gets nothing.
(Bhai Gurdas Ji Vaaran, Vaar 32 Pauri 10)
Guru Ji has considered the greatest fool to be;
mUrKu isAwxw eyku hY ; eyk joiq duie nwau ]

The same person is foolish and wise; the same Atma (real-self) exist within but is seen to be two
with two names.
mUrKw isir mUrKu hY ; ij mMny nwhI nwau ]2]

(1015-16, mwrU, mÚ 1)
The most foolish of the foolish are those who do not believe in the Name. ||2||
When a person reaches enlightment, the difference between a fool and wise fades.
This is known as ibbyk (Bib-ek) meaning 2 to 1. Two (2) is duality where One (1) is
oneness. At that stage, Guru Ji says;
nw ko mUrKu ; nw ko isAwxw ] vrqY sB ikCu ; qyrw Bwxw ]

(98-16, mwJ, mÚ 5)
No one is foolish, and no one is clever. Your Will determines everything;

Note: Tarak (qrk). Direct meaning of the word Tarak is opinion (iKAwl), discussion
(ivcwr), reasoning (dlIl), investigate (Alocnw), doubt (hu`jq), breath (suAws), counter
argument, etc. In simple terms Tarak can mean to raise an opinion from an ongoing
norm.
Tarak is formed when one considered one’s self to be better than the other.
Sometimes, the Tarak results in anger. Till the time, one does not recognizes the
wisdom, Tarak will always remain. Tarak is always formed from a person who has
doubts. A doubtful one will always raise a Tarak. Guru Ji says;
mwieAw kI ikriq Coif gvweI ; BgqI swr n jwnY ]

He renounces the affairs of Maya, but he does not appreciate the value of devotional worship.
byd swsqR kau qrkin lwgw ; qqu jogu n pCwnY ]2]

(381-6, Awsw, mÚ 5)
He raises doubts with the Vedas and the Shaastras, and does not know the essence of union with
Almighty. ||2||
It is from Tarak, one has the nature of jealousy. Example, if there is a classroom full
of students and the teacher is asking for an opinion on a certain topic and the other
student answers it, this would raise jealousy in the other ‘rival’ student, as he did not
have the chance to put forward his thoughts. With jealousy201, one can never reach
the ultimate wisdom.
Raising a Tarak (doubt) is the work of argumentative people and it is never of the
truth-loving ones. As a raised doubt will cause the person to be disarrayed from the
path of truth and it promotes the supremacy of one’s own intellect over anything
else. There is no submission as everything is questioned and they can never be
liberated. Submission is only in love and devotion and not in doubts.
201
Example to these is the stories of Baba Prithi Chand, Baba Dhir Mal and Baba Ram Rai. All had jealousy
and could never become a Guru even with numerous attempts.

Example, a person from overseas is visiting Harmandir Sahib for the first time and
with all faith (Sharda) decided to take a dip into the Amrit Sarovar and remove all
his sins but a Tarak-loving person in his group tells that the Amrit Sarovar is within
us and it is not external. He continues telling that how can by just taking a dip into a
pond can one be liberated? This doubt will be imprinted on the person and it will
shatter his faith and devotion thus the whole pilgrimage will turn into a tourist
exploration. The magnitude of harm superceeds anything. This is because, in the
future, this same person will be trained to use his intellect as a measuring tool
against all the history202 and bani of our Gurus. Thus, will be left out of any blessing
(Kirpa) the Guru is showering. In order to understand something greater, we must
leave our ‘I’ behind and be in total submission.
This fact is reiterated by Sri Guru Amar Das Ji;
Amru vyprvwhu hY , iqsu nwil isAwxp n cleI ; n hujiq krxI jwie ]

(1251-1, swrMg, mÚ 3)
The Order of Almighty is beyond challenge. Intellect and doubts will not work against it.
Sri Guru Nanak Dev Ji while uttering the practice and wisdom of those who
meditates on Almighty, says;
gurmiq swcI ; hujiq dUir ] bhuqu isAwxp ; lwgY DUir ]

(352-12, Awsw, mÚ 1)
Receiving the True Teachings from the Guru, arguments/doubts depart. But through excessive
cleverness, one is only plastered with dirt.
To investigate (Alocnw) is good as it shows the path of truth if it is done with the
right intentions. Sometimes, an investigation fortifies the faith in the Guru. Example
is the following Shabad by Bhagat Kabir Ji on Ang 481;
jl kI mCulI ; qrvir ibAweI ]

(481-12, Awsw, Bgq kbIr jI)
The fish of the water gives birth upon a tree
An answer to the above is a South American fish called, Copella arnoldi that lays its
eggs on a tree proving Gurbani always speaks the truth and never
mythological/imaginary/philosophical. Each word of Gurbani is the truth. We might
not understand some with our limited intellect but it does not mean it doesn’t exist.
202
The history and stories of our Gurus are vital in our spiritual development. This is a reason why, all of the 5
Takhts and some historical Gurdwaras has the katha (exegesis) of Sri Gur Partap Suraj Granth everyday. There is
a Sufi saying that a precious gold coin can be recovered with the help of a penny candle. Similarly, sometimes
the profound truths can be achieved through stories.

Note: Avtarak (Avqrk). It is the opposite of Tarak as explained above. A person is

at Avtarak when his/her existence is merged into One (1). As when the person has
reached enlightment, all is seen as 1, be it race, social status, caste and lineage. The
differentiation ability is no longer present and just like Bhai Kanhaiya Ji, the foe and
ally seems the same. This stage has been described below;
nw ko bYrI , nhI ibgwnw ; sgl sMig hm kau bin AweI ]1]

(1299-14, kwnVw, mÚ 5)
No one is my enemy, and no one is a stranger. I get along with everyone. ||1||
Sri Guru Amar Das Ji says that as long the person remains in duality, there will be
discrimination between 2 entities.
burw Blw iqcru AwKdw ; ijcru hY duhu mwih ]

(757-6, sUhI, mÚ 3)
He calls others bad and good, as long as he is in duality.
Simple reason is, when there is a count from 1 to 2, it entails the subsequent
numbers 3,4… and there is no end. When at 1, all is seen as 1, all is felt as 1, all is
heard as 1, anything spoken as 1 so there will not be any human ability to even
differentiate the most conflicting. Guru Arjan Dev Ji says,
eyko eyku , Awip ieku eykY ; eykY hY sglw pwswry ]

(379-6, Awsw, mÚ 5)
The One (Almighty) was there, He is the One presently, and the One will come into it’s creation as
One.
Guru Gobind Singh Ji has also mentioned about this Oneness in His
Charitropakhyan as follows;
quhI dyv qUM dYq ; qY jCu aupwey ] quhI qurk ihMdU ; jgq mY bnwey ]
You are the deity, You are are the demon and the Jacchh. You created the the Muslims and the
Hindus
quhI pMQ hüYÍ ; AvqrI isRsit mWhI ] quhI bkRq qy ; bRhm bwdo bkwhI ]3]
You came onto this creation and created many different paths. You created the people who are the
affirmative and the negative in a discourse.
(Charitropakhyan- Charitr 1)
Thus in conclusion, to attain enlightment is Avtarak and to be away from the truth is
Tarak.

dohrw ]
Dohara
not:- ies ivc A`T pRsn hn[auhI auqr hn, pr hYn gqw gqI qrIky dy nwl,
ArQwq pihly pRsnw dy auqr AMqly pRsn Aqy AMqly pRsnw dy auqr pihly pRsn
hn, ies dw nwm gyNdbMd auqr vI kihMdy hn[ jYsw ik-
other questions. Example, the answer for the first question is the number eight (8)
question.
ko inMdw js hY kvn ; kvn pwp kh Drm ]

kvn jog ko Bog hY ; kvn krm Apkrm ]4]204]
pd ArQ:-ko-kI, what[ krm- SuB krm, noble deed[ Apkrm- bury krm, nw krn
vwly, ignoble deed[ jog- Drm, aicq, faith, conduct[ Bog- pwp, sin[
ignqI pR s n au q r
1. inMdw kI hY? Apkrm[

2. js kI hY? krm, SuB krm[
3. pwp ikhVw hY? Anuicq Bog [
4. Drm kI hY? jog[
5. jog kI hY? Drm[
6. Bog kI hY? pwp[
7. krm ikhVw hY? js, hir kIrqn krnw[
8. Apkrm kI hY? inMdw krnw[
No. Question Answer
1. What is slander? Ignoble deed (Apkaram)
2. What is praise? Pious deeds (Karam)
3. What is sinful? Worldly pleasure or lust (Bhog)
4. What is faith? Union with Almighty (Yog)
5. What is union with Almighty? Faith (Dharam)
6. What is wordly pleasures/lust? Sin (Paap)
7. Which is the noble Karam? Saying the Praises of Almighty (Jas)
8. What is ignoble deed (Karam)? Slandering (Ninda)

Note to Question 1: Slander/Nindya (inMdw). Nindya is a statement that alters

someone’s good deeds into negative and vice versa in which a positive statement is
made even knowing that persons negative deeds203. Example of slandering can be
clearly seen in the story of Satta and Balwand204.
Gurbani strictly prohibits slander of anyone and those that do it face humiliation
(faces turn black) and suffer in hell;
inMdw BlI iksY kI nwhI ; mnmuK mugD krMin ]

muh kwly iqn inMdkw ; nrky Goir pvMin ]6]
(755-7, sUhI, mÚ 3)
It is not good to slander anyone, but the foolish, self-willed manmukhs still do it. The faces of the
slanderers turn black, and they fall into the most horrible hell. ||6||
However to a Gurmukh, both slander and praise is not done. Once a person came
and asked Bhagat Kabir Ji, “What is the form of Almighty?” Bhagat Ji replied by
describing the characteristics of ‘Jivan Mukt’ (liberated while alive) individual
(Gurmukh);
ausqiq inMdw doaU ibbrijq ; qjhu mwnu AiBmwnw ]

lohw kMcnu sm kir jwnih ; qy mUriq Bgvwnw ]1]
(1123-2, kydwrw, Bgq kbIr jI)
Those who ignore both praise and slander, who reject egotistical pride of the mind and body means
the ego of virtues and the pride of worldly possessions, who look alike upon iron and gold - they are
the very image of Almighty. ||1||
Exposing someone’s ill doings is not slandering. Slandering is lying to either

defame or promote an individual. However, defaming a sinner is not categorized as
slander.
The returns of slandering is hell and whatever accumulated pious deeds will go into
waste. Just like again, Satta and Balwand though being the Ragis (singers) of
Guru’s Darbar were banished and destined for hell for slandering the Gurus.
Whichever person has the demerit of slander within him/her will never flourish and
neither will there be a cure;
AvKD sBy kIiqAnu ; inMdk kw dwrU nwih ]

(315-10, gauVI, mÚ 5)
All kinds of medicines may be prepared, but there is no cure for the slanderer.
203
Example, is calling someone a Gurmukh when knowing very well that the person drinks alcohol or does any
deed which is transgressing the Khalsa Rehit.
204
For further reading, please refer to Life of Guru Arjan Dev Ji by SGGS Academy.

The Khalsa of Guru Gobind Singh Ji is strictly prohibited to slander any person;
Kwlsw so jo inMdw qXwgY]
He is a Khalsa who shuns slander.
(Rehatnama Bhai Nand Lal Ji)
Even though slander may feel painful to a lay person, but to a Gurmukh, it is
considered as a blessing. This is because, it is considered that a person performing
Nindya is washing away the demerits of its subject. Bhagat Kabir Ji clearly says;
irdY suD ; jau inMdw hoie ] hmry kpry ; inMdku Doie ]1]
If my heart is pure, and I am slandered, then the slanderer washes my clothes. ||1||
The characteristic of a slanderer is that, he/she would become excited seeing the
weaknesses in others and would become jealous seeing the progress or merits of an
individual. This jealousy/excitement is the root cause for slandering.
Note to Question 2: Praise (js). There are 2 types of praises. The first is worldly
(temporal) and the other spiritual. The temporal praise is due to good contribution to
the society like Albert Einstein, Newton, etc. The spiritual praise on the other hand
is due to good qualities and virtues such as for philanthropy, is King Harichander,
dutiful son is Sarvan (Shravan), etc. This list includes Bhagats and Saints that has
been and will be remembered for eternity. The difference between temporal and
spiritual praise is that the spiritual praise lasts for eternity and the temporal for only
a certain time.
If while performing a deed, one expects praise in return then he/she will be trapped
in the entanglement of Haumai (I-ness) and thus the praise will only last a short
while. On the other hand, if a deed is performed selflessly (sewa), the praise will be
both in this life and the afterlife. Guru Ji says;
Awpu gvwie syvw kry ; qw ikCu pwey mwnu ]

(474-10, Awsw, mÚ 2)
But if he eliminates his self-pride (ego) and then performs service, he shall be honored.
Praise is only a minute byproduct of selfless deed done in humility and submission
to the Almighty. Sri Guru Arjan Dev Ji the Almighty Himself says;

mokau koie n jwnq ; khIAq dwsu qumwrw ]

(1005-17, mwrU, mÚ 5)
No one knows me; I am called Your slave.
It can be seen from the above stanza that even Guru Ji who is known throughout the
world says in humility that no one knows me and calls Himself as the slave of
Almighty. This reinforces the fact that one should never expect fame and praise,
always live in submission, always be transparent and never perform hypocrisy205.
Sri Guru Gobind Singh Ji whose praises are endless also says;
khw lgYY ; iehu kIt bKwnY ] mihmw qoir ; quhI pRB jwnY ]
How much this insect could describe your majesty; O Almighty, only You know about your grandeur.
(Bachitar Natak, Sri Dasam Granth Sahib)
It is evident from the above stanzas that the level of humility surpresses all levels.
This serves as the lesson to all; to always praise Almighty so that our sins to be
washed away;
hir jsu gwvhu ; Bgvwn ] jsu gwvq ; pwp lhwn ]

(1297-18, kwnVw, mÚ 4)
Sing the Praises of Almighty God. Singing His Praises, sins are washed away.
By being a benefactor, one can achieve the true praise but to the person receiving it
would appear to be the praises of Almighty/Guru and not of ones self. Example can
be the deed performed by Bhai Ladha Ji to forgive Satta and Balwand206. A person
should refrain from hearing his/her own’s praises as it can lead to ego, which is why,
it is mentioned in the Rehatnama207;
Apno js ; pr inMd n khY ] khY ; q ies qy BI AG lhY]

Own’s praise and the slander of others should never be said. If done, it is a sin.
Note to Question 3: Sinful. Sin is any act that is in defiance to the command of the
Guru and dereliction of His principles or the moral standards. Guru Nanak Dev Ji
mentions on how a sin take birth through the vices;
205
Hypocrisy means claiming to have higher standards or more noble beliefs than is the case.
206
To read in detail, please refer to the chapter 80 of Life of Guru Arjan Dev Ji by SGGS Academy or Sri Gur
Pertap Suraj Granth Raas 3, Ansu 44 & 45.
207
Akaal Ustat Nirnai Steek by Giani Harbans Singh Chandigarh

kwmu k®oDu ; mwieAw mih cIqu ] JUT ivkwir ; jwgY ihq cIqu ]
The conscious mind is engrossed in sexual desire, anger and Maya. The conscious mind is awake
only to falsehood, corruption and attachment.
pUMjI pwp ; loB kI kIqu ] qru qwrI ; min nwmu su cIqu ]1]
(153-4, gauVI, mÚ 1)
Then it gathers the assets of sin and greed. Which is why Dear Almighty, to cross this world like
river, grant me Your Name in my thoughts. ||1||
Mitaksara is a legal commentary on the Yajnavalkya Smirti by Vijnaneshwara a 12th

century jurist from Karnataka who writes, dve hi papasya sakti narakotpadika
vyavaharanirodhika ceti |208 (Sin possesses two powers: that which brings out hell
and that which prohibits association). Vijaneshwara thus mentions of 2
consequence209 of sin which is hell and prohibition from association meaning that
one who commits sin will be swayed away from the good company (Sanggat) and
will be enticed by the company of like minded. The bad company is much more
dreaded consequence as the sinner will find pleasure and confidence thus commiting
more sin;
pwpo pwpu kmwvdy ; pwpy pcih pcwie ]

Those who sin again and again, shall rot and die in sin.
Sri Guru Tegh Bahadur Sahib Ji cautions us from commiting sin;
nr Acyq ; pwp qy fru ry ]

(220-13, gauVI, mÚ 9)
You people are unconscious; you should be afraid of sin.
Of all the countless sins, Guru Ji has regarded the slander of a saint to be the greatest
sin;
sMq kI inMdw ; doK mih doKu ]

To slander the Guru is the worst sin of all sins.
208
Mitaksara 3.226
209
Other consequences of sinful actions are fault or mistake (aparadh), worry or anxiety (cintha), impurities or
imperfections (dosh), evil intentions (dudhi), evil qualities (dhurta lakshana), immorality (adharma), demonic
nature (asura sampatti), chaos or unruliness (anrta), mental afflictions (klesha), destruction (nirtti), karmic debt
(rna), sorrow (shoka), darkness or grossness (tamas) and suffering (pida)

However, in the state of enlightment (Brahmgian), both sin and virtue are seen
equally. Both sin and virtue are the result of our pre-destined Karam (deeds), the
Paralbhad Karam. Our reaction towards the Paralbhad determines it to be either sin
or virtue. So it is safe to say that as Karam is formed in the presence of ignorance so
is sin and virtue (merit). Guru Ji says;
kwieAw AMdir ; pwpu puMnu duie BweI ]

Dear Brother, within this body are both, sin and virtue.
duhI imil kY ; isRsit aupweI ]

Combination sin and virtue has created the Universe.
dovY mwir jwie iekqu Gir AwvY ; gurmiq shij smwvixAw ]4]
(126-8, mwJ, mÚ 3)
Suppress both (sin and virtue), and enter into the united –like home, only then through the Guru's
Teachings, one merges into Almighty absorbed in intuitive peace. ||4||
To reach the above-mentioned stage of Brahmgian- enlightment, we would need to

abide by the path laid down by our Gurus. Thus by following the Rehit of Khalsa as
stipulated in the Gurbani, Rehatnamas210 & history will a Sikh reach the stage of
Oneness with Guru Ji’s blessing.
<> sRI vwihgurU jI kI Pqih]

sRI muKvwk pwiqswhI 10 ]
inswin isKI eIN pMj hriPAsq kwP ] hrigj nw bwsd eIN pMjmuAwP ] 1]
kVw kwrdo k`C kMGy ibdW ] iblw kys hyc Asq jumlyinsW ] 2]
hrP hkwieq Asq AjI pMjkwP] ibdw nMd bwvr n goXmiKlwP ] 3]
hu`kw hjwmq hlwlo hrwm ] bwrIsy ihnw krd rU isXwPwm ] 4] 1]
(AsPokt sÍYXy, sRI dsm gRMQ swihb jI)
From the mouth of the Tenth Master: The following five K’s are the mark of Sikhi. These five can
never be parted from the body. Kara, Kirpan, Kashera, Kangha, recognise these as four of them. The
fifth is Kesh, without which the other four are useless. There are also four H’s which must be
avoided. Understand this without any doubt, no lies have been told. Hukka, taking tobacco (including
any other type of intoxicants). Hajamat - removing/cutting of hair. Halalo - eating meat. Haram -
210
Among the many Rehits stipulated in various Rehatnamas, the following is an example;
pr nwrI , jUAw , As`q , corI , mdrw , jwn ]
pWc AYb As jgq mY , qjY isMG sujwn ]
A wise Sikh is to shun adultery, gambling, lying, stealing, intoxications and the 5 vices. (Rehatnama Bhai Desa
Singh)

adultery211 (sexual relationships outside of marriage). These are the four H’s. colouring of beards
(including any other bodily hair) and the wearing of mehndi (including other types of make up) is
strictly forbidden. (Asfokat Sewaiye212- Sri Dasam Granth)
Note to Question 5: Yog. According to Yog Shastra, to control the senses is Yog
but to those on the path of Bhagti, it is the state of union with Almighty’s name
(Jog/Yog means union). To a Sikh, a true Yogi is one who has control over his/her
vices and is in the state of oneness with Almighty. The founder of Yoga is Gorakh
Nath who is mentioned by Guru Gobind Singh Ji in Bachitar Natak as follows;
puin hir ; gorK kO auprwjw ] is`K kry iqnhUM bfrwjw ]

Then Gorakh was created by the Almighty and he made many great kings his disciples.
sRvn Pwir ; mudRw duAY fwrI ] hirkI pRIiq rIiq ; n ibcwrI ]24]
Slitting his ears he wore earings but nothing he thought of the tradition of love with the Almighty
When Almighty sent Gorakh to the earth for betterment instead he created his own
sect. He made many great kings like Gopi Chand and Bharthri his disciples. Under
their influence many others joined this new sect. They made a requirement to have
their ears torn (their ear cartilage was split so that the new comers can never run
away from him as they will be identified easily), large ear rings were inserted
amongst other requirements of this sect. Forgetting the master (‘Nath’) of everyone,
Almighty, Gorakh became a ‘Nath’ himself. He also mandated the ladies to have ear
and nose pierced and to wear earrings and nose-jewels. He made the path of Yoga
according to his imagined way and made the householders to leave everything and
retire in the Himalayas, at graveyards and crematorium. Gorakh failed to make his
followers chant the Almighty’s name. Which is why then Almighty Himself came
onto this world in the form of Guru Nanak Dev Ji. Bhai Gurdas Ji writes the
following regarding the Yogis;
hoie AqIqu igRhsiq qij ; iPr aunky Gir mMgix jweI]

ibn idqy ; kCu hiQ nw AweI ]40]
You (the Yogis), while distancing and repudiating household life, go again to those householders for
begging. Except from their offerings, you don’t get anything.
211
Amongst the multiple references by Guru Ji prohibiting adultery, there is one in Charitr 21 of
Charitropakhyan as follows;
pr nwrI kI syj ; BUil supny hUM n jYXhu ]51]
Never go to the bed of another lady (adultery), even in your dreams.
212
This text of Guru Gobind Singh Ji was found in many contemporary manuscripts of Sri Dasam Granth Sahib.
One of it is the Moti Bagh Gurdwara Patiala Vali Bir which was then relocated to Sikh Reference Library. This
manuscript had 7 pages handwritten by Guru Ji Himself (Khas Patrey). (Ref: Dasam Granth Darshan by Bhai
Piara Singh Padam)

Sri Guru Nanak Dev Ji explains regarding the true Yoga and it’s meaning and rejects
the ritualistic yoga practised by the ‘Yogis’;
jogu n iKMQw , jogu n fMfY ; jogu n , Bsm cVweIAY ]

Yoga is not the patched coat, Yoga is not the walking stick. Yoga is not smearing the body with
ashes.
jogu n muMdI , mUMif mufwieAY ; jogu n , isM|I vweIAY ]

Yoga is not the ear-rings, and not the shaven head. Yoga is not the blowing of the horn.
AMjn mwih inrMjin rhIAY ; jog jugiq iev pweIAY ]1]

Remaining unblemished in the midst of the filth of the world - this is the way to attain Yoga. ||1||
glI ; jogu n hoeI ]

By mere words, Yoga is not attained.
eyk idRsit kir smsir jwxY ; jogI khIAY soeI ]1] rhwau ]
(730-13, sUhI, mÚ 1)
One who looks upon all with a single eye, and knows them to be one and the same - he alone is
known as a Yogi. ||1||Pause||
It is thus clear from the above stanzas that Yoga in the context of Gurbani is the
union of two (2) into one (1). The two created from our Haumai by which we are
able to differentiate between ‘me’ and ‘you’. When these differences diminish and
all is looked at equally (with single eye), only then, there is the union (Yog) and the
person is called as ‘Yogi’.
There are eight (8) known limbs of Yoga213 but Gurmat rejects them and emphasises
on the control over the vices and senses (5 knowledge and 5 action214) with the
elimination of Haumai. Guru Ji says;
isDw ky Awsx jy isKY ; ieMdRI vis kir kmwie ]

Even if one learns the Yogic postures of the Siddhas, and holds his sexual energy in check,
mn kI mYlu n auqrY ; haumY mYlu n jwie ]2]

(558-12, vfhMsu, mÚ 3)
still, the filth of the mind is not removed, and the filth of Haumai is not eliminated. ||2||
213
The eight (8) limbs (Ang) of Yoga (AstWg) are; Yam, Niyam, Asan, Paranayam, Pratyahar, Dharna, Dyan
and Smadhi
214
Explained in detail in Pauri 24

There are multiple references in Sri Guru Granth Sahib and Sri Dasam Granth Sahib
where the Nath’s Yoga practice has been condemned but the true form of Yoga
(merging into Almighty, the state of Oneness) has been encouraged. This is why,
Guru Nanak Dev Ji215, Guru Angad Dev Ji216, Guru Ram Das Ji217, Guru Arjan Dev
Ji218, Guru Tegh Bahadur Sahib Ji and Mata Gujar Kaur Ji219 has been called a Yogi.
We might wonder on how does one achieve the truest form of Yoga as prescribed by
Guru Ji, to this Guru Ji says;
rwj lIlw ; qyrY nwim bnweI ] jogu binAw ; qyrw kIrqnu gweI ]1]
(385-10, Awsw, mÚ 5)
The pleasures of royalty are derived from Your Name. I attain union with Almighty when I sing Your
Praises (Kirtan). ||1||
As mentioned above, this Yoga can be attained by singing the praises of Almighty
by which the praises becomes our nature and our nature becomes Almighty’s, thus
the union. Meerabai, a 16th century mystic writes in her poems, ‘Prem ki maala japte
japte aap bani main Shyam’ (chanting the rosary in the name of my beloved
[Shyam- Krishna], I became him).
215
kib kl , sujsu gwvau gur nwnk ; rwju jogu ijin mwixE ]2]
Kal the poet sings the Sublime Praises of Guru Nanak, who enjoys mastery of Raj Yoga, the Yoga of
meditation and success. ||2|| (Ang 1389-14)
216
guru jgq , iPrx sIh AMgrau ; rwju jogu lhxw krY ]5]
The lion, the son of Pheru, is Guru Angad, the Guru of the World; Lehnaa practices Raj Yoga, the Yoga of
meditation and success. ||5|| (Ang 1391-18)
217
rwju jogu qKqu ; dIAnu gur rwmdws ]

Guru Raam Daas was blessed with the Throne of Raj Yoga. (Ang 1399-3)
218
gur Arjun , kl´ücrY ; qY , shij jogu inju pwieXau ]8]

So speaks Kall: O Guru Arjun, You have intuitively attained the state of Yoga within Yourself. ||8|| (Ang 1408-
3)
219
qwq mwq mur AlK ArwDw ] bhu ibiD jog swDnw swDw ]3]
My parents (Mata Gujri Ji and Sri Guru Tegh Bahadur Sahib Ji) meditated upon that invincible Almighty and
variously and suitably performed the devotional Yoga. (Bachitar Natak, Dasam Granth)

A distinct way of knowing a Yogi is that there is equality in their vision and
character with love for Almighty. This is in detailed mentioned by Guru Ji in Raag
Ramkali of Shabad Hazare, Dasam Granth220. In reality, Prema Bhagti (Devotion of
Love) is the true Yoga. Without love, a union (Yog) is equivalent to disease. To this
there is a quote in Sarbangi Granth which states;
pRym Bgq kI plk iek , kot brK kw jog ]

pRym Bgq soeI jog hY , jog pRym ibn rog ]
Liberation, in the ‘devotion of love’ is within a split second and with Yoga (of sadhus/nath) it takes
millions of years. Devotion of love for Almighty is the truest Yoga and Yoga without love is disease.
(Sarbangi Granth)
sdw pRym vs guru rhY , jwnY nwih iDAwn ]

The Guru is always in control of love and considers no concentration.
(Gurbilas Patshahi 6)
In conclusion, the true form of Yoga is not in external deeds (i.e. tearing of ears,
wearing earrings, staying in graveyards, etc.) but by having the devotion of pure
love for the Guru/Almighty. Bhai Gurdas Ji says;
Gr hI jog jugiq bYsxu DRmswlIAY ]

pwvn moK mukiq gur isiK pwlIAY ]
AMqir pRym Bgiq ndir inhwlIAY ]
The technique of becoming one with Almighty (Yog) in one’s own abode can be learned by sitting in
the Dharamsala (Gurdwara). Those who nurture the path of the Guru (Gursikhi) shall attain
liberation. They would have the devotion of love and are worthy of receiving the graceful vision of
the Guru.
Note to Question 6: Bhog. Bhog means to consume/enjoy. The act of consuming is

known as ‘Bhog’. It can refer to any consumption of worldly material, resources &
emotions like, food, money, lust, happiness, sorrow, etc. The above definition of
Bhog which is to consume has been mentioned by Guru Ji;
jogI hovY jogvY ; BogI hovY Kwie ]

(730-5, sUhI, mÚ 1)
The Yogi practices yoga, and the pleasure-seeker practices consumption.
220
Refer to our publication, Shabad Hazare Patsahi 10 for in depth meanings.

To consume with moderation brings satisfaction and consumption which when done
irrationally, results in pain. All of the bodily maladies are the result of vices and
irrational consumption. Guru Ji says;
bhu swdhu ; dUKu prwpiq hovY ] Boghu rog ; su AMiq ivgovY ]

(1034-16, mwrU, mÚ 1)
For his excessive indulgences, he receives only pain; from his excessive consumption, he contracts
diseases, and in the end, he wastes away.
Whatever food we consume is what we become. The mind is influenced by the

food that is eaten is mentioned in another place in the Chandogya Upanishad: In
purity of food there is purity of mind; in purity of mind there is established
memory; in established memory there results the release from all the knots of the
heart, (VII. 26).
Digested food is energy (i.e. Adenosine triphosphate) and energy (life form) is
Atma, the power of Almighty. There is a mention in Chandogya Upanishad where
upon fasting for fifteen days, Svetaketu lost his memory and could not recite the
Vedas. But, when, afterwards, he ate food, he regained his memory and recited the
Vedas. If one does not eat for ten days, even though he might live, he becomes a
non-seeing, a non-hearing, a non-thinking, a non-doing, and a non-understanding.
But on eating food, he becomes a seer, a hearer, a thinker, a doer, and an
understander. Adore food! (Chh. Up. VII. 9). This shows to what extent the mind is
influenced by the food that is eaten. A person thinks through the mental nature
which he consists of, and this nature is fed by food. Hence, the food we consume
has to be pure (i.e. food prepared by the uttering of Gurbani) and vegetarian221.
Guru Nanak Dev Ji says;
jy rqu lgY kpVY ; jwmw hoie plIqu ]

jo rqu pIvih mwxsw ; iqn ikau inrmlu cIqu ]
(140-9, mwJ, mÚ 1)
If one's clothes are stained with blood, the garment is believed to be dirty (polluted) and abandoned
immediately for washing. Those who drinks (consumes) the blood (meat); how can ever their
consciousness becomes pure?
However to a Brahmgiani (enlightened), these consumptions (Bog) are of no

importance as they are imbued in Almighty;
Bognw , mn mDy hir rsu ; sMqsMgiq mih lIvnw ]4]

(1019-3, mwrU, mÚ 5)
221
There is also a mention in the history of Guru Angad Dev Ji that Guru Ji prohibited Sheeha Uppal from the
killing of goats. (Ref: Ras 1 Ansu 26 Sri Gur Pertap Suraj Granth).

The real enjoyment within the mind is to be absorbed in the sublime essence of Almighty, in the
Society of the Saints. ||4||
Subnote to Question 6: Vegetarianism. Sikhs are forbidden from partaking meat (or
any animal product). Sri Guru Nanak Dev Ji in Japji Sahib mentions that mercy is
the mother of Dharam (faith/religion/conduct) thus showing the importance of
mercy. A religious person can never be cruel and he/she has to show mercy towards
all beings including humans. Bhagat Kabir Ji says;
jIA bDhu , su Drmu kir Qwphu ; ADrmu khhu , kq BweI ]
Awps kau , muinvr kir Qwphu ; kw kau khhu ksweI ]2]
(1103-2, mwrU, Bgq kbIr jI)
You kill animals just to satiate your palate and then you consider this as ‘Dharam’(a part of Khalsa
Code of Conduct). Then, what would be ‘Adharam’ (Cardinal Sin) according to you?If even after
performing the despicable act of killing innocent living beings, you project yourself as a pious one
(Sant, Baba, Khalsa, etc.) then who would you call a butcher?
As it has always been, people with hidden agendas has always misconstrued
Gurbani to their own liking but there are many references within Sri Guru Granth
Sahib Ji that it becomes clear that killing another living being for the pleasure of
taste has never been justified by the Guru.
Besides Gurbani, there are references within Bhai Gurdas Vaaran that questions the
consumption of meat;
mwsu Kwin gl viF kY hwlu iqnwVw kauxu hovsI ]
What fate will befall those who eat meat by cutting the throats of living animals?
(Bhai Gurdas Varaan Vaar 24, Pauri 17)
mws Kwin gil CurI dy hwlu iqnwVw kauxu AloAw ]

What will happen to those who eat meat by cutting the throats of animals?
(Bhai Gurdas Varaan Vaar 37, Pauri 21)
Besides the above strong evidence, we are also blessed with edicts (Hukamnama)
issued by Sri Guru Hargobind Sahib Ji in His own handwriting prohibiting the
consumption of meat and fish. This leaves no place for argument regarding the
consumption as the Guru has given in a very direct manner that a Sikh should never
even come close to meat and fish. Further, there are two (2) separate Hukamnamas
by Sri Guru Hargobind Sahib Ji implying the same. Sri Guru Hargobind Sahib Ji
was the first Guru to fight in battles and hunt222 but even then Guru Ji has strictly
prohibited the consumption.
222
Guru Ji hunted in order to bless the animals with salvation as Guru Ji was not only the Guru of the Sikhs but
of the whole world including animals. The arrow/sword that was released from the Guru gave immediate
salvation (Mukti). However, we are not capable of salvating anyone as we ourselves are on the path of salvation

Line 4 reads, ‘mws mCI dy nyVy nhIN Awvxw..’ Do not come near to meat and fish..
(Script of Guru Hragobind Sahib Ji)
so how can a person who has not reached a destination make someone else reach it? Thus, just as Gurbani says,
‘Bhulan Andar Sab Ko Abhul Gur Kartar’ (Everyone has faults but only the Guru is perfect).

Line 4 reads, ‘mws mCI dy nyVy nwhI Awvxw..’ Do not come near to meat and fish..
(Script of Sri Guru Hargobind Sahib Ji)
There is an edict issued by Shaheed Baba Banda Singh Ji Bahadur, the first Sikh
King choosen by Guru Gobind Singh Ji Himself prohibiting the consumption of
meat dated the first year of Sikh Raaj month of Poh 12.

Line 6 reads: ‘Kwlsy dI rhq rhxw BMg qmwkU hPIm posqu dwrU Amlu koeI nwhI Kwxw
mwsu mClI ipAwju nwhI Kwxw corI jwrI nwhI krxI…’ Keep the conduct of Khalsa.
Refrain from consuming marijuana, tobacco, opium, poppy husk, alcohol and any
intoxication. Do not consume meat, fish and onion. Do not steal or perform
adultery.
In conclusion, without even going into the literature published in the 19th & 20th
century it is evident beyond doubt that the Khalsa never partook animal products in
their diet.

dohrw ]
Dohara
not:-ies vwr cwr pRsn hn, Aqy iehnW dy auqr AMqlw pd hY[ dohry dy auqr
vWgUM[ jYsw ik-
final line just like Dohra number 203. Here ‘Tant’ or ‘Mant’ will be used
alternatively as the answer.
kho su sRm kw so khY ; dm ko khw khMq ]

ko sUrw dwqw kvn ; kho qMq ko mMq ]5]205]
pd ArQ:- sRm- Kycl, myhnq, inconvenience, striving[ dm- svws, svwsW dI mwlw,
breath[ sUrw-sUrmw, warrior[ dwqw-dwnI, dwn dyx vwlw, benevolent[
ignqI pR s n au q r
1. sRm (Kycl) iks ƒ kihMdy hn? qMq Xqn ƒ sRm kihMdy hn[
2. dm iks ƒ kihMdy hn? ‘mMq’ ismrn dw nwm hI dm hY[
3. sUrmw kOx hY? qMq kMm krn vwlw[
4. dwqw kOx hY? mMqR aupdyS ƒ dyx vwlw dwqw hY[
No. Question Answer

1. What is inconvenience? To put effort (Tant)
2. What is endurance of vices? Recitation of Almighty’s Name
(Mant)
3. Who is a warrior? One who completes his task (Tant)
4. Who is a giver? One who gives sermon (Mant)
Note to Question 2: Endurance of vices. The literal meaning of the word ‘Dam’
(dm) is breath. However in this context, it is the endurance from senses (the ability to
control senses). We have ten (10) senses/organs that can be divided into- Five (5)
knowledge senses- ears, skin, eyes, tongue and nose; Five (5) action organs/senses-
mouth, hands, feet, anus and penis/vagina.
If the above-mentioned senses/organs do not function, the body comes into impasse
and if left without control it can alter the mental wellbeing. The mind has the ability

to control the senses. In order to understand the entire hierarchy, there is a beautiful
analogy in Kaṭhopaniṣhad, which explains with the help of the model of a chariot;
ātmānagvaṁ rathinaṁ viddhi śharīraṁ rathameva tu

buddhiṁ tu sārathiṁ viddhi manaḥ pragrahameva cha
indriyāṇi hayānāhurviṣhayānsteṣhu gocharān
ātmendriyamanoyuktaṁ bhoktetyāhurmanīṣhiṇaḥ (1.3.3-4) [v21]223
The Upanishads say there is a chariot, which has five horses pulling it; the horses
have reins in their mouths, which are in the hands of a charioteer and a passenger is
sitting at the back of the chariot. Ideally, the passenger should instruct the charioteer,
who should then control the reins and guide the horses in the proper direction.
However, in this case, the passenger has gone to sleep, and so the horses begin to
sway. In this analogy, the chariot is the body/soul, the horses are the five senses, the
reins in the mouth of the horses is the mind, the charioteer is the intellect, and the
passenger seated behind is the real-self (Atma) residing in the body. The senses
(horses) desire pleasurable things. The mind (reins) is not exercising restraint on the
senses (horses). The intellect (charioteer) submits to the pull of the reins (mind). So
in the materially bound state, the bewildered soul does not direct the intellect in the
proper direction. Thus, the senses decide the direction where the chariot will go. The
intellect experiences the pleasures of the senses vicariously, but these do not satisfy
it. Pleasures bring a man into distress, and into contact with low persons; they cause
him to commit unrighteous deeds, and produce impurity in him; they make him
regardless of the future, and encourage carelessness and levity. And lastly, they
cause him to be disbelieved by all, received by none, and despised by everybody,
including himself. Finally, seated on this chariot, the Atma (passenger) is moving
around in this material world for eternity.
gur kw sbdu ; ird AMqir DwrY ] pMc jnw isau ; sMgu invwrY ]
(236-14, gauVI, mÚ 5)
Those who implant the Guru's Sermon’s within their hearts, disconnects themselves from company
of the five passions (lust, anger, greed, attachment & ego).
ds ieMdRI ; kir rwKY vwis ] qw kY ; AwqmY hoie prgwsu ]1]

(236-15, gauVI, mÚ 5)
They keep the ten sensors (5 knowledge sensors & 5 action sensors) under their control; within them
the knowledge of their real-self (Atma) are enlightened. ||1||
223
The same analogy can be found in Sri Nanak Perkash Poorbaradh Chapter 43;
rQ rUpI jo AhY srIrw [ iqh qurMg ieMdRI liK DIrw [
mn forI ky sm pihcwnhu [ buìD swrQI iqnih pRmwnhu ]44]
rQI Awqmw rUp su qyro [ jW ko sok nih hyro [
qW ko qUM nIkY liK lIjY [ Apr AhMqw qXwgn kIjY ]45]

Thus it is clear from the stanzas by Sri Guru Arjan Dev Ji that in order to come out
of this maze, we should be able to understand the whole picture/scenario as our
‘self’ is the chariot.
Secondly, the Guru’s sermons should sit within our hearts wholeheartedly and this
would empower our intellect (charioteer) to discriminate between good and bad and
decide the values we want and do not want in our lives.
Thridly, once the intellect is able to discriminate with the light of Gurbani, the mind
(reins) which are responsible for thinking, feeling and intention will start to feel
uneasy with the company of vices/manmukhs. Thus, would make the person to be
detached from the ones who are engrossed in sinful or useless activities and would
want to indulge in self-upliftment company (Satsanggat).
Forthly, after the mind is uninterested in the ‘other’ activities, the senses would run
in accordance to the message of the Guru and would never fall astray which would
make a state in which nothing appeals (even the life of the ‘passenger’) more than
the Guru224.
Fifth, these conditions would make it perfect for enlightment.
If one tries other means of controlling the senses besides the way of the Guru, he/she
is meant to fail and will be prevailed by the senses;
Anyk jqn kry ; ieMdRI vis n hoeI ] kwim kroiD ; jlY sBu koeI ]
Making countless efforts, senses are not overcome. Everyone is burning in the fires of sexuality and
anger.
siqgur syvy , mnu vis AwvY ; mn mwry mnih smwiedw ]15]

(1062-14, mwrU, mÚ 3)
Serving the True Guru, one brings his mind under control; within the conquered mind, Almighty
dwells. ||15||
Note to Question 3: Warrior. sUrw is a brave warrior who confronts the enemy
directly for the benefit of others and never shows his/her back (retreat). Gurbani
defines the warrior as;
224
In the following, Guru Arjan Dev Ji mentions the state where the senses work according to the Guru;
AMqir guru AwrwDxw ; ijhvw jip gur nwau ] nyqRI siqguru pyKxw ; sRvxI sunxw gur nwau ]
(517-15, gU j rI, mÚ 5)
Deep within yourself, worship the Guru in adoration, and with your tongue, chant the Guru's Name. Let your
eyes see the True Guru, and let your ears hear the Guru's Name.

sUrw so pihcwnIAY ; ju lrY dIn ky hyq ]

purjw purjw kit mrY ; kbhU n CwfY Kyqu ]2]2]
(1105-6, mwrU, Bgq kbIr jI)
He alone is known as a true warrior hero, who fights in defense of the poor (or faith) means he goes
to the battlefield without any greed and he is ready to sacrifice himself for the cause. He may be cut
apart, piece by piece, but he never leaves the field of battle nor shows his back. ||2||2||
Ancient literatures like the Skand Purana225, the largest of the eighteen Puranas has
classified fifty-two warriors226.
Whereas spiritually, a warrior is one who is in war with its mind to keep the 5 vices
at bay and wins in controlling them. Guru Amar Das Ji mentions at 2 different
locations regarding the true spiritual warrior;
jo jn lUJih mnY isau ; sy sUry prDwnw ]

(1089-5, mwrU, mÚ 3)
Those humble beings who struggle with their minds are brave and distinguished warriors.
nwnk , so sUrw vrIAwmu ; ijin ivchu , dustu AhMkrxu mwirAw ]

Guru Nanak says, he is a brave warrior, who conquers and subdues his vicious inner ego.
Sri Guru Arjan Dev Ji in Selok Sehaskriti mentions just like the temporal warriors
require weapons, similarly to a spiritual warrior require weapons to fight with the
vices. These are mentioned in the following Shabad;
sYnw , swD smUh , sUr AijqM ; sMnwhM qin inMmRqwh ]

AwvDh gux goibMd rmxM ; Et gur sbd kr crmxh ]
The saints are unconquerable armies of the warriors, who have covered their body with the coat of
arms of humbleness. Listening and recitation of the sustainer of universe’s (Almighty) virtues are
their weapons and Guru’s sermons (hymns) is the shield in their hands as shelter against the evil
desires (enemies).
225
In the chapter of Kedarkhand.
226
The list of 52 warriors is as follows;
(1) Xwimk, (2) cMifk, (3) cMdr rwj, (4) Aqkr, (5) inScr, (6) vIrBdr, (7) mixmwn, (8) cMfIS, (9) nMdISÍr,
(10) vIrvyqwl, (11) ivkt, (12) AlHwdk, (13) jnwlHwd, (14) AsurWq, (15) kwl nwm, (16) ASÍvwhn, (17) quMifk,
(18) duMifk, (19) nMdI, (20) iBRMgI, (21) irtI, (22) quMfI, (23) vjR, (24) inrmuMf, (25) pRyqwsÎ, (26) kuvlSv,
(27) ASvkrx, (28) mqskwrux, (29) pUSp dMq, (30) ivRhdBwnu, (31) AimqwsÎ, (32) BYrv, (33) hƒumwn, (34)
nwr isMG, (35) kwmrx, (36) ivnodI, (37) qRüit, (38) kwlIX, (39) sumMqR ivroDI, (40) surmMq ivnodI, (41) punÎmX,
(42) inrwlMb, (43) kwmwKÎ, (44) ivjX, (45) ivSoDrI, (46) kwkum, (47) kysrI, (48) nwsIr, (49) iejX, (50)
kwlsm, (51) inSlX, (52) nrwd[

AwrUVqy , AsÍ rQ nwgh ; buJMqy , pRB mwrgh ]

The ones who had understood (realise) the Almighty’s path are riding the horses, chariots and
elephants i.e the fortunate ones who has adopted the Almighty’s path through which they have
understood the form of Almighty by listening liked horse, acceptance liked chariot and practice
liked elephant from which they manifested Almighty within.
ibcrqy inrBXM , sqRü sYnw ; DwXMqy , guopwl kIrqnh ]

ijqqy , ibsÍ sMswrh ; nwnk , vs´M kroiq , pMc qskrh ]29]
(1356-13, shsik®qI, mÚ 5)
The Saint warriors walk fearlessly amidst the enemy army of attachment and attack them by singing
the Almighty’s praises. Such saints become victories in the entire world, Guruji says in this manner
the five thieves (lust, anger, greed, attachment and ego) are defeated (overpowered).
The Sarbhangi Sadhus (a sect of Aghori) has written the following stanza on the
definitions of a warrior;
qIr qupk sy jo lVY , so qo sUr n hoie]

ivKX jIq BgqI krY , sUr khwvY soie]
The one who fights with arrows and guns is not called a warrior. Instead, the one who also wins over
the vices and indulges in devotion is known as a warrior.
Furthermore, a warrior is not who indulges in useless quarrels and is influenced by

inner deceit, vices and agendas. Guru Ji says;
sUry eyih n AwKIAih ; AhMkwir mrih duKu pwvih ]

(1089-13, mwrU, mÚ 3)
They are not called warriors, who die of egotism, suffering in pain.
It is a known fact that the greatest warrior to walk on this earth was Sri Guru Gobind
Singh Ji and He has written the following stanzas in supplication to Almighty. This
is also the Sikh Anthem, the Saint-Soldiers;
dyh isvw br moih iehY ; suB krmn qy kbhUM n tro ]

n fro Air so jb jwie lro ; inscY kr AwpnI jIq kro ]
Dear Almighty, grant me this that I may not hesitate from performing good actions. I may not fear the
enemy, when I go to fight and assuredly I may become victorious.
Aru isK hoN Awpny hI mn ko ; ieh lwlc hau , gun qau aucro ]
jb AwvkI AauD indwn bnY ; Aq hI rn mY qb jUJ mro ]231]
And I may give this instruction to my mind and have this temportation that I may ever Thy praises.
When the end of my life comes, then I may die fighting in the battlefield. (Sri Dasam Granth Sahib-
Chandi Charitr)

Note to Question 4: A Charitable person (giver) is a person who gives assistance to

those who are in need. In this world, where there is a giver there will be a receiver.
This is similar to the concept of Yin-Yang that combines in a complementary
manner and forms a method for explaining relationships between two contrasting
objects227. Guru Ram Das Ji says;
ieik dwqy , ieik ByKwrI jI ; siB qyry coj ivfwxw ]

(348-5, Awsw, mÚ 4)
Some are made to become bestowers (givers), and some are created to receive by becoming
beggars; after all this is the astonishing (surprising) play of Almighty.
So when there is a giver there shall be a receiver and if either is not present in the
equation the other loses its status. Similarly to a woman can only be called a mother
if she has a child without whom she is not. However, beyond the giver and the
receiver is the One, which is acknowledged in the following stanza;
qUM Awpy dwqw , Awpy Bugqw jI ; hau , quDu ibnu Avru n jwxw ]
(348-6, Awsw, mÚ 4)
Almighty, you are the bestower and you are the consumer; I acknowledge no one else than you.
Sometimes under the influence of Haumai (I-ness), one thinks of itself as the giver
by the mere giving away of money, food, cloth, etc. But, he/she forgets that the true
bestower of gifts is Almighty and none other than Him. There were many
philantrophists in the past like King Harichander who gave away everything he had
but due to an iota of pride was caught between the two spaces. Giving charity is
alike to a double-edged sword, giving out gives merits but the ego can make
detrimental effects on spiritual progress. Bible in Matthews 6:3 says “But when you
give to the poor, do not let your left hand know what your right hand is doing” Thus
to be out from this maze, Guru Ji teaches us to recognize only one bestower and the
rest receivers/beggers;
hir ieko myrw dwqwru hY ; isir dwiqAw jg hQu ]

(958-18, rwmklI, mÚ 5)
Almighty is my only Giver. He places His hand upon the heads of the generous in the world.
Almighty is the bestower of everything we possess including our very exsistence but
yet does not demand anything back in return. On the other hand, we demand the
returns for even the smallest thing we give in charity. Guru Ji says;
227
Yang is associated with functional aspect of an object and has more energetic qualities, for example, moving,
ascending, expanding, heat, bright, progressing, active and hyper-functioning states. Yin, on the other hand, is
associated with the physical form of an object and has less energetic qualities such as stillness, descending,
contracting, cold, dark, degenerating, latent and under-functioning states. (Ref: Healthy, Wealthy & Wise by
Otto B. Jorgensen)

jy ko eyk krY cMigAweI ; min iciq bhuqu bPwvY ]

eyqy gux eyqIAw cMigAweIAw ; dyie n pCoqwvY ]3]
(1328-7, pRBwqI, mÚ 1)
If someone does a good deed for someone else, he totally puffs himself up in his conscious mind.
Almighty bestows so many virtues and so much goodness; He does not ever regret it. ||3||
The reason why Almighty is known and is the greatest bestower is because He gives
the mortals, the greatest gift of all, the Atma (life) which is His presence within.
Without the energy (life) known as Atma, there would be no temporal and even
spiritual progress. Bodies will be ‘dead’ where no deed can be executed as the
power source is absent. With no deeds, there can be no progress unless the person is
already liberated. If we look at someone who is in a very dire state and ponder why
is Almighty not helping him/her, we are wrong. Almighty has given every single
person living on this earth the Atma and thus has the liberty to choose its path. It is
worth noting that some paths are difficult and some easy but every single being has
the path laid out but some decide to ignore it. The paths are made difficult not by
Almighty but by our deeds (Paralbhad). This can also be seen in the saga of Mir
Mannu’s jail where Sikh mothers though tired after grinding 50kg of wheat a day
with no food or water had their infant children cut to pieces and still pray to
Almighty for gratitude. This is Sikhi where gratitude is still given for the greatest
gift. Guru Ji says;
gur jyvfu dwqw ko nhI ; ijin idqw Awqm dwnu ]2]

There is no other Giver as great as the Guru, who has given the gift of Atma. ||2|| (Ang 52)
dohrw ]
Dohara
not:- ies ivc Cy pRsn hn, ijMnW dy auqr AMqrlwpkw dy FMg nwl ies qrW
nwl ilKdy hn:-
Note: There will be 6 questions in the following 2 lines and the answer will be in
accordance to the rule of grammar known as Antarlapka.

khw rMk rwjw kvn ; hrK sog hY kvn ]

ko rogI rwgI kvn ; kho qq muih qvn ]6]206]
pd ArQ:- rMk- grIb, kMgwl, DnhIx, poor[ hrK-KuSI, mn ivc KuSI pRgt krnI,
happiness[ rogI- SkqI dw hMkwr krn vwlw, ill[ rwgI-pRymI, sÍr dw Alwp krn vwlw,
Kws krky gurbwxI dw gwien krn vwlw, healthy, lover[ qq- bRhm, sc, pRmySr, truth,
essense, Almighty[ muih- (1) duK, (2) AgXwn, (3) pRym, (4) mUrCw, byhoSI, sorrows,
pains, ignorance, love, comatose[
ignqI pR s n au q r
1. kMgwl (rMk) kOx hY? q`q228 muih= iqRSnw nwl moh krn
vwlw[
2. rwjw kOx hY? q`q moih= sc nwl ipAwr krn
vwlw[
3. hrK kI hY? pRym krnw[
4. sok kI hY? moh krnw[
5. rogI kOx hY? q`q moih, SkqI (mwXw) dw moh krn
vwlw[
6. rwgI kOx? q`q muih, pRmySr nwl pRym r`Kx vwlw[
not:- ies dy cOQy crn dw pRsnoqr ieauN huMdw hY:-
pRsn:- kho q`q muih qvn= muih qvn qq kho mYnMU aunW dw isDWq dsdy hn[
auqr:- kho qq muih qvn, muih qvn qq kho mYny qYnMU (qq) auhnW dI (qq)
AslIAq kih idqI hY[
No. Question Answer
1. Who is poor? The one who has attachments with the
thirst for desires (Tatmoh definition in
Hindi)
2. Who is a king? The one who loves truth (Tat Moh)
3. What is anger? To love (Moh)
4. What is sorrow? To have attchments (Moh)
5. Who is ill (Rogi)? The one who has attachment with
power (Tat Moh)
6. Who is healthy (Ragi229)? One who loves Almighty (Tat Moh)
228
ihMdI swgr sPw 1367 Aqy 3192

There are several answers above with ‘Tat Moh’. This is because of several
meanings;
qq(Tat)= i) Almighty, truth, universe; ii) Air, desires, attachments; iii) Truth, reality;
iv) Power.
muih (Mohe)= i) The one with attachments; ii) The one who loves; iii) Greedy; iv)
illiterate
muh (Moh)= i) sadness; ii) ignorance; iii) Love; iv) faint, comatose
Note to Question 1: Poor. The literal meaning of the word ‘rMk’ is a poor or
penurious person. In secular terms, the word is meant for those that are deficient of
wealth, property and status whereas spiritually it is denoted to a person who is
devoid of Almighty’s name. Guru Ji defines a poor as;
ijs no ivsrY nwau ; su inrDnu kWFIAY ]

(964-2, rwmklI, mÚ 5)
One who forgets Almighty’s Name, is known as a poor person.
Even with the worldly possessions, one is considered as a poor and those who have
instilled the true faith for Almighty are the oceans of virtue;
ijn kY plY Dnu vsY ; iqn kw nwau PkIr ]

ijn@ kY ihrdY qU vsih ; qy nr guxI ghIr ]1]
(1287-12, mlwr, mÚ 1)
Those who possess only this worldly wealth are known as paupers. But those, within whose hearts
You dwell, Dear Almighty - those people are oceans of virtue. ||1||
It is a known reality that a penurious person has no respect and status. Guru Tegh
Bahadur Sahib Ji beautifully mentions this harsh reality in which no one is for
anyone. All are after their own pleasures and will leave when trouble strikes.
dwrw mIq pUq snbMDI ; sgry , Dn isau lwgy ]

jb hI inrDn dyiKE nr kau ; sMgu Cwif sB Bwgy ]1]
(633-7, soriT, mÚ 9)
Wives, friends, children and relatives - all are attached to wealth. When they see a poor man, they
all forsake his company and run away. ||1||
229
A ‘rwgI’ (Raagi) is a healthy person that has no illness (rog) of Haumai and is thus in love with Almighty
with no duality.

Which is why, Guru Ji at multiple places emphasizes the importance of putting

attention and faith into the Almighty’s name as it is the only investment in life,
which will not give a negative return, and neither can it be stolen away unlike the
physical wealth. Faith in the Guru is the single biggest gem that can be held by
anyone, as with it, one becomes the ocean of virtue and gains respect both in this life
and the after. With regards to physical wealth, the Sikhs are ordained by Guru
Gobind Singh to give an equal respect regardless of what the status might be;
inrDn dyK n pws bhwvY ] so qnKwhI mUl khwvY ]

Seeing a poor, one does not invite him/her to sit together, that person is a true Tankhaia (guilty of
religious misconduct).
(Rehatnama Bhai Nand Lal Ji)
Guru Nanak Dev Ji has shown by example to the Sikhs that physical wealth is of no
importance, it is the faith and the intention the person holds with the story of Malik
Bhago and Bhai Lalo Ji. In which Guru Ji preferred to have simple food made by a
poor Sikh, Lalo Ji rather than extravagant food by a wealth Sikh, Malik who gained
his wealth by deceit.
Nevertheless, to the poor (spiritually or worldly) when there is no other, there is

always Guru Ji to whom we should have unwavering faith;
byksW rW Xwr gurU goibMd isMG]

The companion of the poor (unsupported) is Guru Gobind Singh Ji.
(Tosifo Sana Bhai Nand Lal)
Finally looking from the vision of a Brahmgiani (the enlightened), there is no poor
and rich, all is one. Guru Ji says;
eykY rUp AnUp srUpw ] rMk BXo rwv khI BUpw ]

The one form that is beyond praise, is within the entire creation. He is within the poor and rich.
(Chaupai Sahib, Sri Dasam Granth Sahib)

Note to Question 2: King. A King is a person who is the ruler of an independent

state, especially one who inherits the position by right of birth. According to
Kautiliya’s Arthshastra230 (Indian political treatise), a wise king (Rajarishi) is one
who;
I. Has self-control, having conquered the temptations of senses and vices231

II. Cultivates intellect by association with elders
III. Has thorough vigilance through spies
IV. Ever active in promoting security and welfare of people
V. Ensures the observance of the people’s Dharma by authority and example
VI. Improves his own discipline by continuous learning in all branches of
knowledge
VII. Endears himself to his people by enriching them and doing good to them
Such a king should also;
I. Keep away from other’s wife

II. Not covet another’s property
III. Practise Ahimsa (non-violence towards all loving beings)
IV. Avoid daydreaming, capriciousness (impulsive), falsehood and extravagance
V. Avoid association with harmful persons and indulging in harmful activities
A person without such qualities mentioned above is not worthy of becoming a king.
Becoming a virtuous king requires many perimeters to be correctly placed like
having good set of deeds- Paralbhad Karam (so that he/she can inherit right), right
upbringing (for the development of right knowledge), good company (for the
maturity of character) and the grace of Almighty so that all these perimeters run
smoothly. Guru Nanak Dev Ji says;
qKiq rwjw so bhY ; ij qKqY lwiek hoeI ]

(1088-14, mwrU, mÚ 1)
That king sits upon the throne, who is worthy of that throne.
However, no matter how righteous or atrocious a king is, he will eventually die and
his legacy shall end. Whereas, Almighty is a true King whose rule is for eternity.
Bhagat Kabir Ji says232;
230
Arthshastra Book 1, Chapter 7, Verse 1-8.
231
There are many instances in history where successful kings were destroyed due to the temptations of their
vices. King Dandakya of Bhoj and Karala of Videha for having lusted after Brahmin girls and King Indra of the
heavens for exploiting the chastity of Ahliya; King Janmeja and Talajangha for showing anger against Brahmins;
the sons of Ila and Ajabindu of the Suviras out of greed; King Dasrath for having excessive attachment for his
son, Ram; Dambodhbhava and Arjuna of the Haihayas because of their arrogance.

koaU ; hir smwin nhI rwjw ]

ey BUpiq sB idvs cwir ky ; JUTy krq idvwjw ]1] rhwau ]
(856-9, iblwvlu, Bgq kbIr jI)
There is no king equal to Almighty. All these lords of the world last for only a few days, putting on
their false displays. ||1||Pause||
As we all know, a king is the one who has authority over a subject. Thus, there can
be many kings based on our spiritual journey and advancements but as mentioned
above by Bhagat Ji that none can be equivalent or consistent like the Almighty king.
An example to this is, if a person is under the influence of the mind, it becomes the
king and if a person is irrationally dependent on food that becomes the king, and like
this we make multiple kings based on our mood, liking, interest and spiritual
standing. However, one fact remains unchanged is that we are forever dependent on
something unless we become the primary power (salvation), Almighty where there
is neither a king nor a subject. Till we reach to that spiritual level, we should always
be conscious on who is commanding us. The mind has been recognized the king of
our bodies;
kwieAw ngrI iehu mnu rwjw ; pMc vsih vIcwrI ]9]

(907-18, rwmklI, mÚ 1)
The mind is the king of the city of the body; the five knowledge senses dwell within it. ||9||
Guru Ji recognizes those who has instilled the name of Almighty within their hearts
and made it the king as the greatest kings;
ijsu nwmu irdY ; soeI vf rwjw ]

(1155-17, BYrau, mÚ 5)
He alone is a great king, who keeps Almighty’s Name, within his heart.
Bhai Nand Lal Ji mentions the greatest king within his poetry as follows;
hku hku AMdyS guru goibMd isMG ] bwdSwh drvyS guru goibMd isMG ]
Guru Gobind Singh Ji is the true observer of truthfulness and Guru Gobind Singh Ji is the medicant
and king as well.
232
This same Shabad was sung by Sant Attar Singh Ji Mastuane Wale during the Delhi Durbar of 1911 to King
Geroge V.

Note to Question 5: The Ill. ‘rogI’ means an ill person who is carrying with him/her
some affliction. As mentioned by Guru Nanak Dev Ji, it is the rule of nature, that
whosoever takes birth will be bounded by disease;
jo jnmy ; sy roig ivAwpy ]

(352-15, Awsw, mÚ 1)
Whoever is born is afflicted by disease of ignorance,
This is the disease of ignorance. The ignorance of understanding one’s self as an

entity and separate from the rest (Haumai).
nwnk ; haumY rog bury ]

(1153-9, BYrau, mÚ 1)
Guru Nanak says, the disease of egotism is so very deadly.
The ignorance gives rise to a false self and it is then engulfed in the disease of
Haumai (I-ness). With Haumai, the being loses its restrains over the mind, which
leads to the senses to be caught in false pleasures to statisfy its desire for an eternal
pleasure, which can only be received by forsaking the identity. Guru Arjan Dev Ji
describes it beautifully how a being is caught;
haumY rogu ; mwnuK kau dInw ] kwm roig ; mYglu bis lInw ]
Mankind is afflicted with the disease of egotism. The disease of sexual desire overwhelms the
elephant.
idRsit roig ; pic muey pqMgw ] nwd roig ; Kip gey kurMgw ]1]
(1140-17, BYrau, mÚ 5)
Because of the disease of vision, the moth is burnt to death. Because of the disease of the sound of
the bell, the deer is lured to its death. ||1||
Just like an analogy of a bubble in the water which has been used by Guru Tegh
Bahadur Sahib Ji which considers it’s self to have a separate identity (Haumai) but
in reality it is part of the water similarly ignorance creates a veil which makes us
think that we are separate from the creation. There is a saying of Prophet
Muhammad233 in which he says, “I am He and He is I except I am I and He is He”
The words after the ‘except’ show the human state of ignorance.
The core reason for pains and discontentment in life is ignorance and with it arises
the perpetual desire for pleasures by the senses to overcome the pains. This is an
eternal continuum. Guru Ji says;
233
This hadith is expounded upon by a famous ninth-century Persian scholar and mystic, Sahlal-Tustari.

Ksmu ivswir ; kIey rs Bog ] qW qin ; auiT Kloey rog ]

(1256-15, mlwr, mÚ 1)
Forgetting his Master, the mortal enjoys sensual pleasures; then, disease rises up in his body.
It is not just the living beings that are ill, it encompasses the entire creation for the
reason that every single entity has a disease of ignorance and if it doesn’t they would
have been amalgamated with the supreme. Guru Ji calls the principle elements and
its clients as diseased;
pauxu pwxI bYsMqru rogI ; rogI , Driq sBogI ]

(1153-11, BYrau, mÚ 1)
Air, water and fire are diseased234 (as they are unanimated); the beings that enjoy them are also
diseased.
The only medicine to this disease is by chanting Almighty’s name selflessly and we
can only receive this name upon initiation to the Khalsa Panth235 by the five beloved
ones (Panj Pyare);
sMswru rogI nwmu dwrU ; mYlu lwgY sc ibnw ]

(687-15, DnwsrI, mÚ 1)
The world is sick, and Almighty’s Name (Naam) is the medicine to cure it; without Almighty, filth
sticks to it.
Once initiated into the fold of Khalsa, one has to work his/her way up by performing
selfless service and recitation of Almighty’s name. Then a stage would come where
there are no demands and there is total submission. This has been described below;
pwrbRhim ; ijsu kInI dieAw ] bwh pkiV ; roghu kiF lieAw ]

(1141-2, BYrau, mÚ 5)
When the Supreme Almighty grants His Mercy, He grabs hold of the mortal's arm, and pulls him up
and out of the disease.
234
It can also mean the deities of air, water and fire are ill by the greatest disease, Haumai (I-ness). The story
goes that once the King of heavens, Indra and his companions, air, water and fire were in great Haumai that
everything in this world is due to their presence as they are part of the 5 principle elements. In order to correct
them, Almighty created a form and sat amongst them in their court. Indra was anxious to know about this new
person that he asked the deity of air to inquire on the details. Air goes to the new person and asks him who he
was, the person replies that he is made up of the elements and he being an element should know about it. When
his question failed, the person asks air instead on who he was and how much of power he possessed. Air started
boasting and the person places a chaff (husk of a seed) and asks him to lift it up, air fails and this is repeated by
water and fire. Lastly, Indra being helpless goes himself but the person disappears. Sending a message to the
deities that there is only one higher power and the rest are its subjects.
235
Almighty’s name can only be given by a Guru, a teacher and this has been shown multiple times in our
history like the story of Sri Amar Das Ji looking for a Guru to receive Almighty’s name and only once Guru
Angad Dev Ji accepted Sri Amar Das Ji by giving him His Charan Pahul (the sacred water upon the touch of
Guru’s feet), he received Almighty’s name. This rule was carried on by all the Gurus and in 1699, Guru Gobind
Singh Ji made it a must for a Sikh to receive Amrit and receive Almighty’s name and be part of the Khalsa
family. Without which, there is no liberation.

dohrw ]
Dohara
not:- ies dy pMj pRsn hn: aunW dy auqr slyKw AlMkwr dvwry pd nwl ivcy khy
hn, jYsw ik-
Note: There will be 5 questions in the following 2 lines and the answer will be in
accordance to the rule of grammar known as Selekha Alangkar.
kvn irst ko pust hY ; khw isRst ko ibcwr ]

kvn isRst ko iBRst hY ; kho skl ibsQwr ]7]207]
pd ArQ:- irst- rìjAw hoieAw, iek swr, statisfied[ pust- motw, BwrI, sB dw mwlk,
fat, strong, owner of all[ isRst- Avl, cMgw, sRySt krmw vwlw, primal, good, whose
deeds are great[ iBRst- BYVI buDI vwlw, Drm qoN hIxw, evil intellect, faithless[
ignqI pR s n au q r
1. (irst) rijAw hoieAw kOx hY? jo swrI ivSv ivc (qwr) iek swr
pUrn hY[
2. (pust) motw kOx hY? swry ivsv jIvwqmw dI qwr ijs dy
h`Q ivc hY[
3. isRStI dw vIcwr kI hY? swry ivSv srI qwr pRxv- jo
nmskwr krn jog (EAMkwr) qoN
(qwr) inkly hn qy pRxv hI iehnw
dw (qwr) krxDwr (pRyrk) hY, ieho
isRstI dw ivcwr hY[
4. sRySt kOx hY? jo swirAW ivc PYilAw hoieAw hY[
5. iBRSt kOx hY? jo (ivSv ivsdI+Ar) aujlw dw
vYrI hY, ArQwq piv`qRqw dy nwS
krn vwlw hY nIc[

No. Question Answer

1. Who is statisfied (Risat)? One who is omnipresent equally
(Taar) in entire universe (Bis)
2. Who is strong (Pust)? The one who has the control (Tar) of
universe.
3. What is the understanding of Everyone’s (Bis) Body (Taar) is from
creation? the worthy of obeisance Almighty236
and Almighty is our motivation (Tar).
4. Who is great? The one who is in everyone (Bistaar)
means Almighty.
5. Who is trivial? The one who destroys purity (Bisd=
pureness) + Aar =enemy) meaning
ignorance.
dohrw ]
Dohara
not:- ies ivc iqMn pRsn hn:- auqr ivc AMqlw pd hY, jYsw ik-
last line, Acyq pRkws (Achet Perkash)= The light which cannot be conceptualized,
great spiritual enlightment meaning Brahm Gian (knowledge of universe).
khw krm kokrm hY ; khw Brm ko nws ]

khw icqn kI cystw ; khw Acyq pRkws ]8]208]
pd ArQ:- krm- SuB krm jW kMm, virtuous deeds[ kokrm- Kotw krm, burw krm,
237
spurious deeds[ cyStw - KuSI, bhwr, mOj, statisfaction[ Brm-duibDw, duicqI,
duality[ pRkws- cwnx, illuminance[ Acyq pRkwS- AicMqX pRBw, auh pRkwS ijs dw
AMdwjw nhI ho skdw, mhw qyj sRI qyj, Bwv bRhm igAwn, the unfathomable brilliance
meaning enlightment[
236
The moment a thought was generated by the One (1) who is formless, a vast creation was formed (a>)
through Maya by which the 5 principal elements of creation become the physical medium. It is vital to note that
Maya and its elements are lifeless and Almighty infused Himself within its entire creation which brought life.
Just like a person standing with his/her back to the sun will obviously see his shadow before him, similarly
considering sun as Almighty and the person as Self-existence (Haumai) and shadow as Maya. Thus, one who
ignores Almighty is then deceived by its own created Self to presume that Maya is the destiny of life.
237
cystw (Chesta) literally means the Will, Effort & Act. Otherwise it can also mean the physical efforts
undertaken to achieve goals while deterring the opponent forces. But in the above context it means the
satisfaction of the inner consciousness through the realization of the ultimate (Almighty)

ignqI pR s n au q r
1. krmw dw Pl kI hY? bRhm igAwn[

2. Brm dw nwS ikQy hY? bRhm igAwn ijQy hY[
3. cyqn kI mOj (KuSI) ikQy hY? ijQy bRhm igAwn hY[
No. Question Answer

1. What is the ultimate reward of The knowledge of the universe
deeds (Karam)? (Brahm Gian)
2. Where is the end of illusion Where there is knowledge of the
(Bharm)? universe (Brahm Gian)
3. Where is the contentment of Where there is knowledge of the
counscious (Chetan)? universe (Brahm Gian)
Note to Question 2: Bharam (‘Brm’) is delusion, illusion and hallucination. Reason

being, if a person has a misperception of a real stimulus and it corrects thereafter it
is an illusion. On the other hand, if the misperception is converted into fixed, false
beliefs it is then known delusion. Thirdly, if there are false sensory perception
without a stimulus it is a hallucination. Example is a scenario where one perceives
there is a snake in a dark room, the first (Illusion) would see a rope and call it a
snake, the second (delusion) will adamantly believe there is a snake regardless if the
lights are switched on in the room and the third will see a snake without the presence
of stimulus, the rope. All the three terms can denote Bharam as defined by Bhagat
Ravidas Ji below;
mwDvy ; ikAw khIAY BRmu AYsw ] jYsw mwnIAY ; hoie n qYsw ]1] rhwau ]
Dear Almighty, what can I say about such an illusion? It is not as what we think it is. ||1||Pause||

There are 5 types of Bharam;
No. Bharam- Illusion, delusion Description

1. Difference (Bhed) Illusion - I am merely the physical body and am
different from the real-self (Atma). There
are further five types of this illusion;
I. The differences within animated

creation (e.g. between humans).
II. The difference between animated
and unanimated creation (e.g.
between a stone and a human)
III. The difference between being and
creator, Ishwar (e.g. I am different
from the creator)
IV. The difference between beings and
Almighty (e.g. there are humans
and there is a God)
V. The difference with unanimated
creation (e.g. a stone is different
from a mountain)
2. Deeds (Kartat) Illusion - To recognise ownself as the creator and the

beneficiary.
3. Company (Sang) Illusion - The recognise the real-self as in the
company of the physical body whereas the
real-self never takes birth with the body or
neither dies with the body.
4. Useless (Vekar) Illusions - To recognise real-self (Atma) in changing
state (e.g. infant, baby, teenager, youth,
old) whereas real-self is always in
consistent state.
5. Principal (Tathve) Illusion - To recognise the world as the truth instead
of Almighty whereas the world is also the
form of Almighty if one realises Almighty
within his creation.
Everyone is caught in Bharam, be it the deities, goddess, sages, Brahma, Shiva and
Vishnu as all considers their existence to be real when in reality it is a false
impression created by ignorance fuelled by Haumai. We consider our “selves” to be
individual beings that live from one moment to the next, continually having mental
experiences that we see as belonging to us. Indeed, our assumption that we exist as
distinct beings is so embedded in our psyche that it is almost inconceivable for us to

seriously examine the notion that this perception of “self” could be false. After all,
we remember certain events we had in our past which suggests a continuing
consciousness that is aware of perceptions, emotions and thoughts that it considers
to be “its own.” In order to come out of this, a true Guru and his teachings can help
alleviate this problem;
gur imil ; Brmu gvwieAw hy ]1]

(715-14, tofI, mÚ 5)
Meeting with the Guru, my illusions have been removed. ||1||
The Bharam lasts till there is duality as in singularity there can never be an iota of
doubt and in singularity there is no space for a second entity thus leaving it as either
just ‘me’ or ‘you’ (this stage is called Brahmgian). Guru Ji utters;
ijcru , dUjw Brmu sw AMmwlI ; iqcru , mY jwixAw pRBu dUry ]

jw imilAw pUrw siqgurU AMmwlI ; qw Awsw mnsw sB pUry ]
(564-13,vfhM s u , mÚ 5)
As long as I suffered from the delusion of duality, O my friend, I thought Almighty was far away. But
when I met the Perfect True Guru, O my friend, then all my hopes and desires were fulfilled.

dohrw ]
Dohara
not:- ies ivc Cy pRsn hn: aunW dw auqr AMqly pd nwl idqw hY[
last line, ‘Dharam Ki Haan’.
khw nym sMjm khw ; khw igAwn AigAwn ]
ko rogI sogI kvn ; khw Drm kI hwn ]9]209]
pd ArQ:- nym- pRqgXw, vow[ sMjm- mn qy ieMdirAw dw kwbU krnw, the control of
mind and senses[ rogI- pMj iviSAW (kwm, kRoD, loB, moh, AhMkwr) ivc gRsq, gvwicAw
hoieAw, an ill is a person who is caught within the five vices (lust, anger, greed,
attachment & ego)[ sogI- Drm qoN hIxw, icMqw gRsq, faithless, anxiety[
ignqI pR s n au q r
1. pRqgXw ikQy krnI cwhIdI hY? ijQy Drm dI hwnI huMdI hovy[
2. sMjm ikQy rKxw cwhIdw hY? ijQy Drm dI hwnI hovy[
3. igAwn kdoN loVIdw hY? ijQy Drm dI hwnI ho rhI hovy[
4. AigAwn kdo AauNdw hY? ijdo Drm dI hwnI huMdI hovy[
5. rogI kOx hY? ijs ivcoN Drm dw nwS ho irhw hovy[
6. sogI kOx hY? ijs ivcoN Drm dI hwnI ho geI hY[
No. Question Answer
1. When to vow (Nem)? Where there is ongoing damage
(Haan) to path of righteousness
(Dharma)
2. When to have temperance Where there is damage (Haan) to path
(Sanjam)? of righteousness (Dharma)
3. When there is a need for When there is ongoing damage (Haan)
knowledge? to path of righteousness (Dharma)
4. Where is ignorance found? Where there is damage (Haan) to path
of righteousness (Dharma)
5. Who is ill? The person who is on the path of the
destruction (Haan) of righteousness
(Dharma)
6. Who is sad? A person with a damaged (Haan)
righteousness (Dharma).

dohrw ]
Dohara
not:- ies ivc pMj pRsn hn: ienW dw auqr vI aupr vWgMU hY, XQw:
last line, ‘Bichar Abichar’ like above;
ko sUrw suMdr kvn ; khw jog ko swr ]

ko dwqw igAwnI kvn ; kho ibcwr Aibcwr ]10]210]
pd ArQ:- sUrw- surmw, warrior[ jog- jugqI, cMgy bury dI ivcwr krnI, method, the
discrimination of good and bad[ ibcwr Aibcwr- dwnI dI buDI, loVvMd qy by-loVy dI
ivcwr krnI, the intellect of a benefactor, the discriminator of needful and not[
ignqI pR s n au q r
1. sUrmw kOx hY? jo ivcwr Aivcwr ƒ jwxdw hY[

2. suMdr kOx hY? ijs ivc ivcwr Aivcwr dI sUJ hY[
3. jog dw swr kI hY? ivcwr Aivcwr dw jwnxw[
4. dwqw kOx hY? jo ivcwr Aivcwr nwl AiDkwr
vyKky dwn krdw hY[
5. igAwnI kOx hY? ivcwr Aivcwr ƒ jwnx vwlw[
No. Question Answer

1. Who is a warrior? The one who contemplate truth
(Bichar) and fake (Abichar)
2. Who is beautiful? The one who understands truth
3. What is the essence of Yog (union To contemplate truth (Bichar) and
with Almighty)? fake (Abichar)
4. Who is a benefactor? Gives alms after contemplating truth
5. Who is knowledgable? The one who knows truth (Bichar) and
false (Abichar)

not:- auprly ds dohirAW dy ArQ dws ny kwvXw dy inXmwnuswr kIqy hn, pr

sMpRdweI mhwqmw ieauN kIqw krdy hn- ies qoN A`gy nON dohirAW ivc mn vloN pRsn
hn, pr iehnW dy auqr bwxI ivc drj nhI hn, keI igAwnI isMG ikhw krdy
hn, jo igAwn pRboD dy 126 AMk qoN ienW dy auqr ArMB huMdy hn, pr bhuqy igAwnI
isMG iehnW dy auqr AiDAwhr dy FMg nwl hI d~isAw krdy hn[ ijnW ƒ mhwn
koS dy krqw jI ny ieauN iliKAw hY, jo AsI pRsn auqrW ivc drj krdy hW-
Note: The meanings of the above mentioned Dohras are by keeping in mind the
rules of poetry. Some believe that the above 9 Dohras excluding the first one are
just questions asked by the mind and the answers are not available (due to the
prologue given below) in Akal Ustat but they come later on in Gian Perbodh line
number 126.
not:- ijnW idnW ivc sRI dSmyS siqgurU jI ieh bwxI aucwrn kr rhy sn,qy jd
ieh pRsn rUp dohry Awp jI ny aucwry, Ajy auqr rUp CMd aucwrn krny sn, TIk
ausy vyly kWSI dy rihx vwlw pMifq kWSI rwm jo iSv dws dy sdy aupr AwieAw sI,
Awp jI dy dIvwn ivc Aw hwzr hoieAw[ ies ny AnMdpur dI jUh ivc pYr pWidAW
hI cOhW pwisAW qoN suxnw SurU kIqw –jo swihb sRI gurU goibMd isMG jI, krqwr srUp
hn[ pUrn Avqwr hn, kilXug dy jIvW dI riKAw leI pRgty hn[ ies qrW dI
bhuqI aupmw suxI qW pMifq ƒ Purnw hoieAw ik ‘jo durgw sqoqr’238 myry kMT hY,
iek qW auh durgw sqoqr ijauN dw iqauN dyS BwSw ivc suxw dyvn, Aqy dUjw myry
mMgy qoN ibnW kwbl dyS dy myvy Kwx leI dyvn, qd mY vI smJWgw, jo swihb jgq
dI rìKAw leI eISrwvqwr pRgty hn, Aqy jy iehnW dovW glW ivcoN pihlI gl
pUrI hoeI, qW smJWgw, jo Bgvwn ipqw ny ividAw ivc inpuMn kIqw hY, au~qm pMifq,
ividAw vwcspq Aidk Awp jI dy ivSySn ho skdy hn[ pr siqgurU nhI[ Aqy
jy dUjI gl pUrI hoeI, qW smJWgw ik isDI sMpMn isD purK hn[ siqgurU jW pUrn
Avqwr kihxw Xog nhI[ hW! jy dovyN glW
238 BgvqI pdÎ puSpWjil sqoqr, jo bhuq purwxw hY, ies dy swry 30 iqRBMgI CMd hn, iesdy krqw pMifq rwm ikRSn jI hn,
pMifq kwSI rwm ny ies sqoqr vl ieSwrw kIqw sI, ieh 20 iqRBgM I CMd ausy dw suqq
M r Anuvwd hn, nmUny mwqr iek CMd
ieauN hYN-
-Sr vr vriSix durDr DriSix drmS mrsin hrS rqy[
-AiXinj huiM kRq mwqr inrwikRq DUmR ivlocn Sqy[
-iSv iSv SuB M inSuB
M mhwhv qripq BUq ipSwc pqy[
-smr ivSoiKq SoiR xq bIj smud Bv SoiR xq bIj lqy[
- jX jX hy mihKwsur mridinrMmXkprididinSYlSqy[ (m: ko: sPw 880)

TIk hoeIAW qW mY vI SrDw dy Pu`l cwVH ky AwpxI kilAwx dw iB`Sk ho ky Awp jI

dI KuSI dw pwqr hox dI koiSS krWgw[
ijs vyly pMfq siqgurU jI dy drbwr ivc hwzr hoieAw sI, ausy vyly hI kwbl dI
sMgq Awp jI dy crnW ivc pujI sI[ ijs ny kwbl kMDwr Aqy blK buKwry dy myvy
Awp jI dy crnW ivc Byt kIqy[ siqgurU jI ny auhnW ivcoN bhuq auqm Aqy svwidSt
myvy pMfq ƒ Ckx leI dy ky PurmwieAw, Awp ieh Ck lvo, ikauNik, Awp sPr
krdy Awey ho[ jd pMfq Pl Ckx mgroN dubwrw dIvwn ivc hwzr hoieAw qW sRI
hzUr ny Awpxy piv`qr muKwribMd qoN aulyKw239 XkrU isrlyK lMkwr240 dvwry pMfq
dw kMT sqoqr aucwrn krnw ArMB kIqw[ ijauN ijauN ieh sqoqr aucwrn hoieAw,
iqauN iqauN pMfq dI SrDw b`JdI geI, ieQoN qk ik Ajy sqoqr dw Bog vI nhI ipAw
sI, ik pMfq crnw dw BOrw ho ky crnw nwl ilpt hI igAw, Aijhw ilpitAw, jo
keI jMg puAwVy vyKy, keI ividAw AKwVy vyKy, keI SWq ivnod dy nzwry vyKy, keI
rOdR qy iBAwnk cmqkwry vyKy, pr aus dI SrDw nw tu`tI, Aqy AMq ƒ swihb jI dy
crnW ivc hI smw igAw[
ieh 20 iqRBMgI CMd ausy BgvqI pdX puSpWjil sqoqr dw suqMqr Anuvwd hn[
jo pMfq kWSI rwm jI dy kMT sI[ ieQy pRsn ho skdw hY, ik ieh Akwl ausqq
ivc ikauN Awey? ies dw auqr srdwr bhwdur srdwr kwhn isMG jI nwBw mhwn
koS ivc ilKdy hn, jo lyKk prmwd nwl dUjy cMfI cirqR ivc nhI iliKAw igAw[
Akwl ausqq ivc iehnW CMdw dw kwrx ieauN pRqIq huMdw hY ik, jd pMfq dy mn
dw Purnw smJ ky sqoqr aucwrn krnw ArMB kIqw, qW ilKwrI , ijs qoN siqgurU
jI Akwl ausqq ilKvw rhy sn, auh cwhy BweI mnI isMG jI sn, jW hor- aus ny
Awpxy suBwvk inXm Anuswr ilKxw ArMB riKAw, ikauNik siqgurU jI jo bwxI
aucwrdy sn, auhI auh ilKI jWdw sI, Aqy jdoN CMd bdldw sI, qdoN AMk islislw
bdl jWdw sI, auh ausy inXm Anuswr ilKI igAw, qy XQwkRm AMk sMiKAw dw
islislw jwrI rìKAw[
239 ky bhuqy kY eyk, jih eyk vsqu ky dyK[

o bhuibiD kir aulK aulK
y (iSvrwj BUKx) ies AlMkwr dy do rUp hn, (1) bhuqy
AwdmI iek cIj ƒ bhuq qrHW krky vyKx[ (2) ieko AwdmI iek cIz ƒ bhuq qrHW krky vyK[ y
240 ‘slyK AlMikRq ArQ bh jhW Sbd mYN hoq’ (BwKw dUKn) ijQy iek Sbd ivc AnykW ArQ hovn, auQy slyKwlMkwr hud M w hY,
gurU jI ny slyK SbdW ƒ vrqdy hoey sqoqr dw aulK y kIqw hY, ies qoN pMifq dy inScy ivc BgvqI pdÎ puSpWjil sqoqir dw
Anuvwd pRqIq hudM w hY, pr siqgurU jI dy isDWq ivc inrMkwr dI sMGwr SkqI dw kQn ho irhw hY[

ieh241 inXm hY ik SkqI Skqy qoN iBMn nhI hoieAw krdI[ ijvyN dwh SkqI A`g
qoN iBMn nhI rih skdI[ ievyN BgvMq dI SkqI BgvMq qoN iBMn nhI ho skdI[
jd ik BgvMq dw icMqn ‘Akwl’ nwm nwl kIqw[ qd ‘qMU myrw ipqw qMU hY myrw
mwqw’ pd aucwrn krn vwly siqgurU jI ny aus BgvMq Akwl jI ƒ hI’BgvqI’
nwm nwl Xwd kIqw[ ieauN kihxw cwhIdw hY, puilMg qy iesqrI ilMg ivc jo vI
aupmw kIqI hY, auh sB Akwl jI dI hY, Akwl qoN ibnW hor iksy dI aupmw nhI
hY[
Prologue: While Sri Guru Gobind Singh Ji was uttering Akal Ustat and just when He
finished the above 10 Dohras on questions and was going to start the 10 Dohras on
answers, Pandit Kanshi Ram came to Guru Ji. Kanshi Ram was invited from
Varanasi by Keshav Das. Earlier when he just arrived at Anandpur Sahib, he heard
everyone saying, “The Master Sri Guru Gobind Singh who himself is the form of
Almighty, is the complete incarnation (as Ram Chander Ji and Sri Krishan were the
reincarnation of Diety Vishnu), and Guru Ji is here in Kal Yug to save mankind.”
A thought came to his mind that if Guru Ji is able to utter ‘Durga Setotar’ which he
knows by heart in spoken (Pakha) language and offer him raisins from Kabul, he
would accept Guru Ji as claimed by others. He said to himself, “If Guru Ji is only
able to fulfill my first wish, I will consider that he Guru Ji is gifted by Almighty
with great intellect and is a great scholar. If only my second wish is fulfilled, I
would consider that Guru Ji has miracles. In any situation, if only one wish gets
fulfilled, Guru Ji will not be a complete form of Almighty.”
The time when the Pandit entered into Guru Ji’s durbar, Sikhs from Afghanistan
came and brought many gifts. Seeing the Pandit, Guru Ji immediately gave him
raisins brought by the Sangat of Kabul and said that the pandit must be tired from
travelling and should have something to eat. Pandit Kanshi Ram brought the raisins
outside and after consuming them came back to Guru Ji’s court. Then Guru Ji
started reciting the Setotar via His pure mouth in Ulekha Alankar. As He was
reciting, the Pandit was getting overwhelmed and his faith increasing. The pandit
could not control himself any longer that he grasped the feet of Guru Gobind Singh
Ji even before the Setotar could finish. He in the end merged in Guru Ji’s feet. The
following are the 20 Tribhangi Chands of ‘Bhagvati Padya Pushpanjal Setotar’
which were known by heart by Kanshi Ram and uttered by the pious mouth of Guru
Gobind Singh Ji.
Question arises that what is the reason for the Chands on Bhagvati in Akal Ustat
where Almighty is shown as formeless, timeless, etc. It is believed that when Guru
Gobind Singh Ji started to utter the following 20 Chands, the writer (Bhai Mani
241
vyKo dyvI Bwgvq, skMD 1, AiDAwie 14[

Singh Ji Shaheed) present at that time continued from the previously stopped lines
on questions. Thus keeping intact the numbering system. There has always been a
rule that whenever there is a mention of power (Bhagvant), form of power
(Bhagvati) should also be described to help illustrate in physical form. Thus the
following is the form of power described above. It can also be said that Almighty
has been described in both masculine (Bhagvant or Akal) and feminine (Bhagvati)
energy. Which in the end, is the praises of no other than of ONE (1) Akal keeping in
line with Akal Ustat.
The names of the demons mentioned below are often categorised into myth and
some of the names also finds its place in Our Living Guru, Sri Guru Granth Sahib Ji.
While recognising it as myth it is often understood as false. However, the Guru
always speaks the truth and mentioning false places and identities goes against this
belief. Thus, it is necessary to understand the meaning of myth that it is a subjective
truth. Everyone lives in myth; while some of the myth is usually accepted and the
rest exaggerated but in reality it is all myth. Myth is truth if seen from a frame of
reference.
Myth is not all bad as it is necessary to give answers on the why. For example, the
sun rises in the east and sets in the west but it does not explain why does the sun
rises although logic may give answers to how. While truth is eternal, limiltless,
absolute and perfect but for it to be transmitted to beings living in false reality, it has
to use mediums of communication which are flawed like the usage of idols, letters,
etc. By using such references (known as myth, communication modalities, art, etc.)
for a greater reality and achievement (salvation) it is possible to indicate the infinite
perfection and boundlessness. This has been done by Sri Guru Gobind Singh Ji in
His Akaal Ustat by having references to a multitude of social statuses, occurances,
people, customs, cultures, religious figures, etc. to pass a message on the inifinite.
Similarly, it has been shown in the following stanzas where certain qualities of a
female entity (Durga, Bhagvati, etc.) has been mentioned to indicate the prowess of
Almighty and to reject the notion that Almighty is male or has only masculine
qualities. Finally, even this whole composition is brilliantly ended midway to
indicate a praise of the infinite Almighty can never be complete.
Ultimately, interpretation of Gurbani depends on the consciousness and intention of

the person. Rumi has said, a bee and a wasp may drink from the same flower but one
produces nectar and the other a sting.

qÍpRswid ] dIrG iqRBMgI CMd ]

Your Grace. Diragh Tribhangi Chhand
not:-ieh iqRBMgI CMd dw koeI Byd nhI hY, kyvl vIh iqRBMgI iek QW ilKy jwx dy
kwrx ies dw nwm dIrG iqRBMgI ilK id`qw hY[ pr keI kihMdy hn, iksy iksy
kvI ny gux CMd iqRBMgI dw nwau dIrG iqRBMgI r`K idqw hY[
Note: Diragh (long) is used, because 20 Tribhangi Chand are used in a single time.
Almighty and His Light in us all, is Formless. He has only been personified to
attribute all imaginable excellences to Him the Guru thought of, by describing Him
in Anthropomorphic (human-like) forms.
durjn dl dMfx , Asur ibhMfx ;

dust inkMdx , Awid ibRqy ]
pd ArQ:- durjn- duSt, foe[ dMfx- fMf, szw, punish[ ibhMfx- cMgI qrHW k`txw,
slay[ inkMdx- nwS krn dI ikRAw, the process of extermination[
bury purSW dy JuMFw ƒ dMf dyxw dYNqW ƒ qbwh krnw jwlmw ƒ mwr dyxw ieh ijs
dw SurU qoN hI ibRqy suBwA hY[
Who subdues hordes of the wicked, perishes the demons and kills the tyrants, is its
tendency from the beginning and nature;
cCrwsur mwrx , pqq auDwrx ; nrk invwrx , gUV gqy ]

pd ArQ:- cCrwsur- ic`CXr dYNq, ijs dw Xu`D dyvI nwl hoieAw sI, Chichhar Demon[
pqq- pwpI, sinner[ auDwrn- qwrn vwlw, liberator[ gUV gqy-gUVI gqI, Byd nw pw
skxw, unfathomable[
jo ic`Cr dYNq ƒ mwrn vwlI hY, pwpIAW ƒ qwrn vwlI hY, nrkW qoN bcwaux vwlI
hY, Aqy ijs dI gqI gUV hY[
The killer of Chichhar demon, liberator of sinners, saver from the gallows of hell
and whose personality is difficult to fathom;
Guru Gobind Singh Ji in Chandi Charitar II has also mentioned Chichhar Demon as
follows;
ciVXo rwCsysM ] rcy cwr AnysM ] blI cwmryvM ] hTI ic`CuryvM ]10]
The king of demons (Mahikhasur) set out for the battlefield. He nominated four generals. Chamar
and Chichhar were two among them : the former was very brave and the latter very adamant

ACy AKMfy , qyj pRcMfy ; KMf audMfy , AlK mqy ]

pd ArQ:- ACy- A`Cw, noble, good[ AKMfy- jo pRkwS KMifq nw ho sky, undiminishable
brilliance[ qyj pRcMfy- cMgw pRkwS, utmost brilliance[ KMf audMfy- jo dMf dy jW szw dy
ADIn nw Awaux vwlw, who is above the law and order[
ijs dw nw KMfx hox vwlw cMgw pRkwS Xukq qyj pRBwv hY Aqy nw dMf hyTW Awaux
vwilAW dw KMfn krn vwlI h, Aqy mqI ijs dI jwxI nhI jWdI[
Who has indestructible good brilliance and glory; the punisher of the unpunishable
and her motives are incomprehensible;
jY jY hosI , mhKwsuir mrdn ;

rMm kpRdn , CqR iCqy ]1]211]
pd ArQ:- mihKwsur- iek dYNq dw nwm hY, ijs dI Skl Joty vrgI sI, jo rMB dYNq dy vIrj
242
qoN m`J dy pytoN pYdw hoieAw sI, ies ƒ durgw ny mwirAw sI (2) mhwBwrq ivc iek
mihKwsur dw skMd (iSv puq) dy hQoN mwirAw jwxw vI iliKAW hY, Mehkhasur is the name of
a demon whose face is like a buffalo and body of a man. Was born from a fish who
ingested the semen of Ramb Demon. He was killed by Durga. The second time this
name appeared is in Mahabharat where he was killed by the son of Lord Shiva[
mrdn- mwrn vwlI, killer[ rMm- suMdr, beautiful[ kprdn- kysW dw jUVw Dwrn vwlI,
hair knot (topknot)[ iCqy- ipRQvI, earth[
hy mihKwsur ƒ mwrn vwlI, suMdr kysW dw jUVw Dwrn vwlI, qy ipRQvI auqy Cqr
rUp, qyrI jY jY kwr hovy[
The Killer of Mehkhasur243 demon, Wearer of beautiful topknot and Protector of the
world, May your praises be everywhere.
The slaying of Mehkhasur is also mentioned in Sri Guru Granth Sahib Ji as follows;
shsbwhu ; mDu kIt mihKwsw ]

Arjun who was known as Sehansar Bahu because his arms had the strength of thousand arms, the
demons Madhu-keetab and Mehkhasur was killed.
hrxwKsu ; ly nKhu ibDwsw ]

He seized Harnaakhash and tore him apart with his nails.
242
mwrkMfyX purwx ivc kQw hY[
243
An Indian city of Mysore finds its name’s origin from Demon Mehkhasur (Mahishasur) where it is believed
that the city was his residence. Originally, it was knows as ‘Mahishuru’, which means Mahish’s city. Gradually,
due to Anglicization, the name became ‘Mysuru’ or ‘Mysore’.

dYq sMGwry ; ibnu Bgiq AiBAwsw ]6]

(224-18, gauVI, mÚ 1)
The demons were slain; as they were egoistic and did not practice devotional worship. ||6||
AsurI ibhMfx , dust inkMdn ; pust audMfx , rUp Aqy ]

pd ArQ:- ibhMfx- cMgI qrHW k`txw, slayer[ inkMdn- nwS krn dI ikRAw[ pust-moty
qwjy[ audMfx-pRcMf, augr, dMf dw BY nw mMnx vwlI[
hy AsurW ƒ mwrn vwlI, duStW ƒ nws krn vwlI moty qwijAW ƒ dMf dyx vwlI
Aqy AiqAMq mhwn rUp vwlI[
She is the slayer of the demons, the destroyer of the wicked; Punisher of the mighty,
whose form is the most impeccable;
cMfwsur cMfx , muMf ibhMfx ; DUmR ibDu`sx , mhK mQy ]

pd ArQ:- cMfwsur- cMf dYq, jo muMf dw BweI qy suMF dw sYnwpqI sI, ieh vI dyvI dy h`Qo
mirAw sI, Chand Demon who was the brother of Mund and the army general of
Sund, he was slayed by Durga[ muMf- cMf dy v`fy Brw dw nwm, ieh vI suMB dw sYnwpqI
sI, iehnW dohW BrwvW ƒ mwrny krky hI dyvI dw nwm ‘cmMufw’ hoieAw hY, Mund Demon was
the elder brother of Chand and was also the army general of Sund. It was by killing
these 2 demons, Durga is also called as ‘Chamunda’[ DUmr- DUmr locn DUMey rMgIAW
A`KW vwlw, iek dYNq jo suMB dw POjI srdwr qy dyvI h`Qo mwirAw igAw sI, Dhumar Lochan-
the general and chief of Sund and has its name due to eyes coloured like smog
(Dhua). Was also killed by Durga [ ibDu`sx- mwrnw, to kill[ mhK- mihKwsur dYq,
Mehkhasur Demon[mQy-PVn vwlI, to apprehend[
jo cMf dYNq ƒ cMFn vwlI hY, dYNq ƒ k`tx vwlI hY, DUmr locn ƒ abwh krn
vwlI hY Aqy mhK dYNq ƒ grd nwl imlwn vwlI hY[
The subduer of Chand Demon and the one who severed Mund Demon; Annihilator
of Dhumar Lochan and the one with capability to ground Mehkhasur into dust.
Sri Guru Gobind Singh Ji has uttered a whole chapter on the duo in Chandi Charitar
chapter 3. Below are the finishing lines;
cMf muMf mwry doaU ; kwlI kop kRvwr ]

Both Chand and Mund were killed with the furious blow of sword by Chandi.
Aaur ijqI sYnw huqI ; iCn mo deI sMGwr ]13]77]

The entire remaining army was also annihilated in a moment

dwnv pRhwrn , nrk invwrn ; ADm auDwrn , aurD ADy ]

pd ArQ:- dwnv- rwKS, demon[ pRhwrn- hmlw krnw jW sMGwr Bwv mwr dyxw, to
attack meaning to kill[ ADm-pwpI, sinner[ auDwrn- qwrnw, auDwr krnw, to liberate[
jo dYNqW dw sMGwr krn vwlI hY, nrkW qoN bcwaux vwlI hY, pwpIAW ƒ qwrn vwlI
hY Aqy AkwS qy pwqwl iv`c pUrn hY[
She who destroyes the demons, Protector from hell, Liberator of sinners and
pervasive in sky and nether land;
jY jY hosI , mhKwsr mrdn ;

rMm kpRdn , Awid ibRqy ]2]212]
pd ArQ:- mrdn- mwrn vwlI, one who kills[ rMm-suMdr, beautiful[ kprdn- isr qy
jUVy vwlI, one with beautiful topknot[
ibRqy ivRiq hy SkqI! hy mhwsur ƒ mwrn vwlI! suMdr kysW dy jUVy vwlI! Awid
SkqI! qyrI jY hovy jY hovy]2]212]
The Killer of Mehkhasur demon, Wearer of beautiful topknot, Victory is to you.
fwvrU fvMkY , bbr bvMkY ; Bujw PrMkY , qyjbrM ]

pd ArQ:- fvMkY- fug fug krn vwlw, beat of tambour[ bbr- b`br, lion[ bvMky-
Bbkdw hY, roar[
qyrw fmrU ieauN fug fug krdw hY, mwno Syr Bbkdw hY Aqy bl dy qyj krky
qyrIAW bwhW BbkdIAW hn[
The beat of the tambour in Your hands is like a lion’s roar and the glory of Your
strength makes Your biceps throb;
lMkuVIAw PwDY , AwXuD bWDY ; sYn ibmRdn , kwl AsurM ]

pd ArQ:- lMkuVIAw- hnUmwn, Hanuman[ PwDY- tpusIAW, frolic[ bWDY-bMinAw hoieAw,
tied[ ibmRdn- ml dyxw, Kqm kr dyxw, to perish[ AsurM-dYNq, demon[
ijs ny SSqr sjwey hoey hn, auh lOkuVw (hnUmwn) qyry A`gy (PWDY) tpusIAW
mwrdw jw irhw hY[ mwno dYNqW dI sYnw ƒ iblkul nwS krn leI kwl rUp ho irhw
hY[
Hanuman who has adorn arms is gamboling, meaning he is becoming a form of
Death (Kal) to the demons.

Note: Hanuman. It is said Hanuman's244 actual father was Lord Shiva. When Shiva
and Parvati played in the forest, disguised as elephants, Ganesha was born to them.
After that they played in the guise of monkeys and Parvati became pregnant, but she
did not like to be the mother of a monkey. Therefore Shiva entrusted the embryo
from the womb of his wife to the wind god Vayu, who deposited it in the womb of
Anjana, the monkey woman who was a damsel before being cursed. The monkey
called Kesri was her husband. Thus Hanuman was born as the son of Anjana. He
had the powers given by both Shiva and Vayu. He was also blessed by other gods
and divinities. The sun-deity told him: "My son Sugriv is living on earth with Bali
and he is not as strong and powerful like him. You be of help to Sugriv as his
minister and constant companion." When, in the service of Sugriv he came into
contact with Sri Ram, after the abduction of Sita by Ravan and remained connected
with him till his death like mentioned by Sri Guru Nanak Dev Ji;
mn mih JUrY rwmcMdu ; sIqw lCmx jogu ]

In his mind, Raam Chand mourned for Sita and Lachhman.
hxvMqru AwrwiDAw ; AwieAw kir sMjogu ]

Then, he remembered Hanuman the monkey-god, who came to him.
BUlw dYqu n smJeI ; iqin pRB kIey kwm ]

The misguided demon did not understand that God is the Doer of deeds.
nwnk , vyprvwhu so ; ikrqu n imteI rwm ]26]

(1412-10, slok vwrW qy vDIk, mÚ 1)
Guru Nanak says, the actions of the Self-existent Lord cannot be erased. ||26||
Several of his feats are given in Ramayan e.g. burning of Lanka, uprooting the
garden (Ashok Vatika) of Ravan and bringing the wound-healing herb from
Himalayas for healing the wounds of Lakshman. It was he who first met Sita in
Ravan's garden and informed Sri Rama about it. According to an anecdote, before
meeting Sri Rama, once Hanuman looted the belongings of some saints and seers
and left nothing with them except the loin-cloth. The saints cursed him that he
would also have nothing except loin-cloth. This incident has been mentioned in Sri
Guru Granth Sahib Ji;
dwDIly lµkw gVu , aupwVIly rwvx bxu ; sil ibsil Awix , qoKIly hrI ]
Hanuman burnt the fortress of Sri Lanka, uprooted the garden of Raawan, and brought healing
herbs for the wounds of Lachhman, pleasing Lord Raamaa;
244
Hanuman’s name in Punjabi are Balwant, Balwinder, etc.

krm kir ; kCautI mPItis rI ]5]

(695-8, DnwsrI, Bgq iqRlocn jI)
and yet, because of his karma, he could not be rid of his loin cloth. ||5||
Hanuman has always been regarded the epitome of discipleship and devotion in the
Indian Literature and interestingly in the Sikh literature there is a book called
Hanuman Natak. This book is written by Hirdaya Ram Bhalla (a relative of Bhai
Gurdas Ji) in Sanskritised Braj Bhasa in the Mughal Court and a copy of it was
brought before Guru Gobind Singh Ji by Bhai Nand Lal Ji245. Guru Ji loved its
poetry and the vigorous usage of Bir-Ras (warrior spirit) that he translated and
added a chapter, which was missing. Guru Ji kept the book in his Kamarkasa (waist-
belt). There is even a further reading reference to the Hanuman Natak in Ram Avtar
in Sri Dasam Granth Sahib;
khI nwtk m~D cirqR kQw ] j~X dIn surys nrys jQw ]17]
The story as to how did the king help Indra secure victory is narrated in the “Hanuman Natak” as
well as in (the Guru’s own) “Charitra- Pakhayan”
Bahadur Shah also gifted the original manuscript written by the author to Guru Ji
later which was kept by Guru Ji. This literature is still taught at Sikh Seminary,
Damdami Taksal.
AstwieD cmkY , BUKx dmkY ; Aiq isq JmkY , PuMk PnM ]

pd ArQ:-AstwieD- A`T Ssqr, the eight weapons[ JmkY-Jlkwry, glistening[ PuMk-
PuMkwry, hissing[ PnM- s`p dI isrI, hood of a snake [
h`QW ivc A`T SSqr246 cmkdy hn Aqy gihxy dmkW mwrdy hn[ qyry gly dy
(Aiqisq) fwFy icqy (PnM) s`p vYrIAW ƒ mwrn leI PuMkwry mwrdy hn[
You have eight weapons247 which are glistering, Your ornaments sparkling and
white snakes around your neck are hissing to kill their foes;
245
Guru Kian Sakhiaan by Sarup Das Kaushish (1790 AD)
246
GMtw gdw iqRsUl Ais sMK srwsn bwn ] ckR bkR kr mY lIey jnu gRIKm irqu Bwnu ]27]
(cMfI cRIqr 1 AD. 2)
247
Eight weapons are, bell, mace, trident, sword, conch shell, bow, arrow and chakram.27. (Chandi Charitr 1,
Chapter 2)

jY jY hosI , mhKwsur mrdn ;

rMm kpRdn , dYq ijxM ]3]213]
pd ArQ:- mrdn- mwrn vwlI, one who kills[ rMm-suMdr, beautiful[ kprdn- isr qy
jUVy vwlI, one with beautiful topknot[
hy dYNqW ƒ ij`qx vwlI, hy mihKwsur ƒ mwrn vwlI, hy suMdr jUVy vwlI qyrI jY jY
kwr hovy[
Hey, the vanquisher of demon, The Killer of Mehkhasur demon, Wearer of beautiful
topknot, Victory to you.
cMfwsur cMfx , muMf ibmuMfx ; KMf AKMfx , KUn iKqy ]

pd ArQ:- cMfx- mwrnw, extirpate[ AKMfx-toty nw hox vwlw, undivisible, sturdy[
KMf- toty kr dyxw, to chop into pieces[
hy cMf dYNq ƒ juD BUim ivc KMfx vwlI, hy mUMf dYNq ƒ mwrn vwlI, Aqy toty nw
hox vwilAW dy toty krn vwlI[
You are the slayer of demons Chand in the battlefield and the killer of Mund;
capable of chopping the foes who are sturdy.
dwmnI dmMkx , Dujw PrMkx ; PxI Pukwrn , joD ijqy ]

pd ArQ:- dwmnI- ibjlI, lightning[ dmMkx- grjnw, roar[ Dujw- JMfy, flags[
PrMkx- Pr Pr krdy, flutter[ PxI Pukwrn- s`p SUkdy, hissing of snakes[
hy ibjlI vWgMU cmkx vwlI, qyry JMfy JUldy hn Aqy s`p SUkdy hn, qUhI ju`D ij`qx
vwlI hYN[
You shine like the lightning (swift), Your flags flutter and snakes hiss; You are the
victor in the battle.

sr Dwr ibbrKx , dust pRkrKx ;

pust pRhrKx , dust mQy ]
pd ArQ:- Dwr- mINh, rain[ pRkrKix- GsItxw, haul[ pust- puist iek XogxI dw nwm
hY ijs ny rkq bIj dw lhU pIqw sI, the name of a Yogini who drank the blood of
Rakatbeej[ pRhrKix- Aiq pRsMn, utmost pleased[ dust- jwlm, tyrant[ mQy- mwrn
vwlI, killer[
qMU qIrW dw mINh vrswaux vwlI hYN, dustW ƒ rx BUmI ivc rulwn vwlI hYN, puist
XognI ƒ v`fw AnMd dyx vwlI hYN, Aqy jwlmw ƒ mwrn vwlI hYN[
You are capable of shooting arrows like showers of rain, hauling the enemies in
battlefield; You are able to make Pusht248 blissful, the killer of the tyrants;

BUm Akws ql , aurD ADy ]4]214]
pd ArQ:- ql- s`qW pqwlW ivcoN pihly pqwl dw nwm ql hY jo ies DrqI qoN hyTW qy hor
swry pqwlW dy aupr hY, Tal is the first underworld region below which are the rest of
underworlds and above it is the world[ BUm AkwS ql aurD ADy- ies dw AnvX ieauN
hY- ‘Bum aurD AkwS, ql ADy’ DrqI qoN auprly swry AkwS qy ‘ql’ qoN Qly dy swry pqwl,
all the regions above the land and all the underworlds below Tal[
hy mihKwsur mrdn, qyrI jY jY hovy, qMU hI swry AkwSW, DrqI qy swry pqwlW ivc
pUrn hYN[
Dear slayer of Mehkhasur, salutation to you; You are complete in the entire seven
skies, underworlds and land.
dwmnI pRhwsn , su Cb invwsn ; isRst pRkwsn , gUV gqy ]

pd ArQ:- dwmnI- ibjlI, lightning[ Cb- sobw, splendour[ pRhwsn- suMdr hwsy vwlI,
beautiful laugh[ gqy- isDWq, principle[
ibjlI dy ilSkwry vWgMU suMdr hwsy vwlI hYN, suMdr Cb ivc invws r`Kx vwlI hYN,
isRStI dy pRkwS vwlI hYN Aqy gUVH isDWq vwlI hYN[
Your laughter is as beautiful as the lightning flash, and you reside in beautiful
splendour; The source of light to earth and have incomprehensible principles.
248
Pusht is the name of a Yogini (Tantric goddess) who drank the blood of Raktbeej (one who multiplied from
his every drop of blood which fell on the ground) and is known for her rage.

rkqwsur Awcn ; juD pRmwcn ; inRdY nrwcn ; Drm ibRqy ]

pd ArQ:- rkqwsur- rkq (lhU), auh dYNq ijs dI lhU dI bUMd qoN dYNq pYdw ho jWdw sI, rkq
bIj, Rakat= blood, it is a demon who had the capability to multiply with a drop
(beej) of blood, Rakatbeej[ Awcn- Kwx vwlI, devour[ pRmwcn- v`fy AnMd vwlI,
blisful[ inrwcn- n`cx vwlI, iPrn vwlI, wander[ ibRqy- suBwA, Awdq, nature[
qUhI rkq bIj ƒ Kwx vwlI hYN, ju`D ivc auqSwh vDwaux vwlI hYN[ inrBYqw ivc
iPrn vwlI hYN[ Aqy Drm dy suBwA vwlI hYN[
You are the devourer of Demon Rakatbeej, and able to increase morale in battle;
Wander in fearlessness, the upholder of righteousness.
Sri Guru Nanak Dev Ji has also mentioned Rakatbeej as follows;
jrwsMiD ; kwljmun sMGwry ]

The Jarasandh and Kaaljamun were destroyed.
rkqbIju ; kwlunymu ibdwry ]

Rakatbeej and Kaalnaym were annihilated.
dYq sMGwir ; sMq insqwry ]7]

(224-19, gauVI, mÚ 1)
Slaying the demons, the Almighty saved His Saints. ||7||
sRoxMq AicMqI , Anl ibvMqI ; jog jXMqI , KVgDry]

pd ArQ:- AicMqI- pIx vwlI, ability to drink[ Anl- A`g, fire[ ibvMqI- auglx vwlI,
to release[
qUMhI lhU dy pIx vwlI hYN, A`g mUMhoN auglCn vwlI hYN, jog ƒ ij`qx vwlI hYN, Aqy
KVg dy Dwrn vwlI hYN[
You drink the blood of your enemies, emit fire through Your mouth; Winner of
Yoga and wearer of sword.
Winner of Yoga meaning that, She has won the union (Jog) between her identity and
Almighty thus, becoming one with Almighty.


pwp ibnwsn , Drm kry ]5]215]
pd ArQ:- ibnwsn- nws krnw, to annihilate[ kry- pYdw krnw, give birth[
hy pwp dy nwS krn vwlI, Drm ƒ pYdw krn vwlI, mihKwsur ƒ mwrn vwlI,
qyrI jY jY kwr hovy[
Dear slayer of sins, mother of faith (Dharma); The killer of Mehkhasur, victory be to
You.
AG EG invwrn , dust pRjwrn ; isRsit aubwrn , suD mqy ]

pd ArQ:- invwrn- Kqm krnw, to remove[ pRjwrn- PUkxw, swVxw, combustion,
annihilate[ aubwrn- r`K lYxw, nourisher[ suD mqy- SuB mq vwlI, good intelect[
swry pwpW ƒ dUr krn vwlI hYN, buirAW ƒ cMgI qrW PUkn vwlI hYN, isRstI dI
rìKAw krn vwlI hYN, Aqy suD mq dyx vwlI hYN[
The remover of all sins, annihilator of the wicked; Guardian of the world, and
bestower of good consciousness and intellect;
PxIAr PuMkwrx , bwG bkwrx ; ssqR pRhwrx , swD mqy ]

pd ArQ:- PuMkwrx-PuMkwry mwrdw, hissing[ bkwrx- B`bkW mwrdy, roar[ swD mqy- swDU
mq vwly, saintly intellect[
qyry gl ivc s`p SUkdy hn, qyrw GoVw Syr vWgU Bbkdw hY, qMU Awp SSqr Dwrn
vwlI hYN, Aqy swDU mqy vwlI hYN, Bwv rwg –duvYq rihq vwlI hYN[
Your neck has snakes hissing, your horse is like a lion roaring; You are the
wielderof the weapons and yet has a saintly intellect meaning She is free from
Kelaish249 (entanglement of mind);
249
There are 5 types of Kelaish;
a. Raag- To love beyond reason
b. Duakh- To be jealous beyond reason
c. Avidya- Ignorance
d. Asamta- Unable to agree with others
e. Abhinvesh- To act against the will of God

sYhQI snwhn , Ast pRbwhn ; bol inbwhn , qyj AqulM ]

pd ArQ:- sYhQI- brCI, spear[ pRbwhn- bwhW, arms[ inbwhn- inBwauxw, honour[
qyrIAW A`TW lMmIAW bwhW ivc sYhbI Awidk SSqr hn, qn aupr sMjoA pihnI
hoeI hY, qyrw bl Aqul hY, Aqy kIqy bol ƒ pUrw krn vwlI hYN[
Your eight long arms carry weapons like spear, body is covered in armour and your
strength is immeasurable and you honour your words.

BUm Akws , pqwl jlM ]6]216]
pd ArQ:- BUm- DrqI, earth[ pqwl- DrqI AMdr, underworld, netherworld[ jlM-
pRkwS, cwnx, brilliance[
hy mihKwsur ƒ mwrn vwlI qyrI jY jY kwr hovy, DrqI, AkwS qy pqwl ivc qyrw
hI pRkwS hY[
Hey the slayer of Mehkhasur, may you be glorious; Your flame (light) is within the
earth, sky and underworld.
cwcr cmkwrn , icCur hwrn ; DUm Dukwrx , dRp mQy ]

pd ArQ:- cwcr- qlvwr, sword[ Dukwrx- qUMbw qUMbw krn vwlI, mincer[ dRp- grb,
hMkwr, ego[
qMU qlvwr cmkwn vwlI hYN, iCCr dYNq ƒ hrwn vwlI hYN, DUmr locn dYNq dy qUMby
qUMby aufwx vwlI hYN, Aqy hMkwr ƒ mQny vwlI hYN[
You shine your sword in battle, The defeater of Demon Chichhar (general of
Mehkhasur); The mincer of Demon Dhumar and crusher of ego.
dwVvI pRdMqy , jog jXMqy ; mnuj mQMqy , gUV kQy ]

pd ArQ:- dwVvI- Anwr dy dwxy, pomegranate’s aril[ pRdMqy- sohxy dMdW vwlI, beautiful
teeth[ mnuj- mnu`K, humans[
Anwr dy dwixAw nwloN sohxy dMdW vwlI hYN[ jg dy ij`qx vwly mnuKW ƒ mrdn
vwlI hYN[ Aqy gUVH isDWq vwlI hY[
Your teeth are more beautiful than pomegranate’s aril; the killer of victorious
humans and has principles of beyond comprehension.

krm pRxwsn , cMd pRkwsn ; sUrj pRqyjn , AstBujy ]

pd ArQ:- pRxwsn- nws krnw, to destory[ pRkwsn- rOSnI, brilliance[ pRqyjn- iq`KI qy
qyj rOSnI, bright rays[ AstBujy- Ast (A`T) Bujy (bwhW)-A`T bwhW, eight-armed[
hy A`TW bwhW vwlI, qMU krmW ƒ cMgI qrW nwS krn vwlI hYN[ cMd nwloN vI cMgy
pRkwS vwlI hYN[ Aqy sUrj nwloN vI cMgy qyj vwlI hYN[
Hey eight armed lady, You are the annihilate of karma, has better radiance than the
moon; Has brighter glory than the sun.

BRm ibnwsn , Drm Dujy ]7]217]
pd ArQ:- mrdn- mwrn vwlI, killer[ BRm- duibDw, duicqI, delusion[ Dujy- Drm dw
JMfw, flag[
hy mihKwsur mrdnI! qUMhI Brm dy nwS krn vwlI qy Drm dI Dujw hYN, qyrI jY jY
kwr[
Dear slayer of Mehkhasur, You are the destroyer of delusion250 and is the flag
(meaning uplifter) of faith; Victory to You.
GuMGrU GmMkx , ssqR JmMkx ; PxIAr Pukwrx , Drm Dujy ]

pd ArQ:- GmMkx- Cx Cx krdy, Ghungroo (musical anklets)[ JmMkx-ilSkwry,
glistening[
hy Drm dI Dujw, qyry pYrW dy GuMgrU GmMkx= Cx Cx krdy hn[ qyry h`Q qy SSqr
cmkW mwrdy hn[ Aqy qyry gl dy s`p PuMkwry mwrdy hn[
Hey the flag of faith, your musical anklets (Ghungroo) make melodious sound, the
weapons in your hands are glistening and the snakes around your neck are hissing.
As twt pRhwsn , isRsit invwsn ; dust pRxwsn , ckR gqy ]

pd ArQ:- twt pRhwsn- tYh tYh krky hsxw, T`Tw mwr ky hsxw, guffaw[ckR gqy- ckR dI
cwl Bwv cwr cuPyry ieko ijhw, the rhythm of a throwing disc (Chakram)[
qMU iKV iKV krky h`sx vwlI hYN[ isRstI ivc v`sx vwlI hYN[ dustW ƒ c`kr vWgMU
cuPyry nwS krn vwlI hYN[
You guffaw loudly, the resident of the creation; alike a Chakram (throwing disc
weapon), You annihilate your enemies at all direction.
250
Refer to Pauri 94 for detailed description on the types of Bharam (delusion).

kysrI pRvwhy ; suD snwhy ; Agm AQwhy ; eyk ibRqy ]

pd ArQ:- kysrI- b`br Syr, lion[ pR-aupr, on; vwhy- (vwhn-svwrI) svwr hY, ride[
jo Syr pr svwr hY, suD sMjoA vwlI hY, Agm AgwD hY, iek inrMkwr dI SkqI
hY[
You ride on a lion, wearer of fine armour; unimaginable (Agam) unfathomable
(Atah=Agad), one power of Almighty.

Awd kumwr , AgwD ibRqy ]8]218]
pd ArQ:- ibRqy- ibRqI vwlI, nature[
hy AgwiD ibRqI vwlI Awid kumwrI qy mihKwsur ƒ mwrn vwlI! qyrI dohW lokW ivc
jY jY kwr hovy[
Hey the unfathomable primal lady and the slayer of Mehkhasur, may your glory be
in both worlds (this and afterworld).
sur nr mun bMdn , dust inkMdn ;

iBRst ibnwsn , imRq mQy ]
pd ArQ:- sur-dyvqy, deities[ nr-mnu`K, humans[ mun- irSI munI, qps`vI, sages[
inkMdn- k`tx vwlI, slayer[ mQy- mlIAw myt, nws krnw, mash[
qYnMU dyvqy mnuK qy munI bMdnW krdy hn[ qMU dustW ƒ k`tx vwlI hYN, buirAW ƒ
nwS krn vwlI hYN[ Aqy mOq dw mlIAW myt krn vwlI hYN[
All the deities, men and sages bow before You, O the masher of tyrants! Destroyer
of the vicious and even ruinous to death.
kwvrU kumwry , ADm auDwry ; nrk invwry , Awd kQy ]

251
pd ArQ:- kwvrU- kwm rUpI, kwmKXw dyvI , Goddess Kamakhya, Kamrup[ Awd-
mu`F qoN hI, since inception[ kQy- kihMdy hY, known[
hy kwmKXw dyvI! qUMhI nIcW ƒ qwrdI hYN, nrk qoN bcWdI hYN[ muF qoN hI AijhI
khI jWdI hYN[
O deity of Kamroop252 (the Shakti (power) form of Almighty), You are the liberator
of the meek, protector from hell and has been called as such since the beginning.
251
‘dyvI dw XonI pIT’ Awswm dys dy kwm rUp ijly ivc gohwtI ngr qoN do mIl p`Cm v`l nIlWcl pur, bRhm pu`qr ndI dy
kMFy, sqI dyvI dw mMdr hY, ijs ivc sqI dI XonI (B`g) pUjI jWdI hY, ausy dw nwm ‘kwmKÎw’ dyvI hY[

Note: Shiv and Shakti. Throughout the Akaal Ustat, there are many instances where
Sri Guru Gobind Singh Ji has condemned the ritualistic practices, hypocrisy, idol
worshipping, adoration to the deities and reinforcing His belief in the One Almighty.
However, in these 20 chhands, there are the praises of what we may perceive as
goddesses (Durga, Chandi, Kamkhya. etc.). This is not true. In order to understand,
one needs to conceptualise the concept of Shiv and Shakti (also known as, Bhagaut
and Bhagauti, Bhagvant And Bhagvati, Atma and Parmatma, Nirgun and Sargun,
etc.)
Shiv signifies the unmanifest and Shakti the manifest; Shiv the formless and Shakti
the formed; Shiv the infinite and Shakti the finite; Shiv consciousness and Shakti
energy, not only in the universe as a whole but in each and every one. The roots of
Shakti (the manifest) are in Shiv (the unmanifest). Though one is manifested and the
other unmanifested, they are in the ultimate sense, One. From the same One, is the
principle of permanent (Shiv) and the other, the principle of change (Shakti) is
change within changelessness while Shiv is changelessness as the root of change.
The experience of perfect unity of the changeless and the changeable, the dissolution
of duality, is Brahmgian. Sri Guru Nanak Dev Ji has described this stage as follows;
jh dyKw qh riv rhy ; isv skqI kw mylu ]

Wherever I look, I see the Almighty pervading there, in the union of Shiv and Shakti, of
consciousness and matter.
iqRhu gux bMDI dyhurI ; jo AwieAw jig , so Kylu ]

The three qualities (Maya) hold the body in bondage; whoever comes into the world is subject to
their play.
ivjogI duiK ivCuVy ; mnmuiK lhih n mylu ]4]

Those who separate themselves from the Almighty wander lost in misery. The self-willed manmukhs
do not attain union with Him. ||4||
Everything you see around you, whether physical, psychic, mental, etc. is Shakti,
both individually and collectively. This includes everything from a pebble to the
sun. All manifestations of Shakti come from the underlying substratum, Shiv. Shakti
or Almighty’s manifest energy is indeed Shiv (the One Almighty) as described by
252
There is a temple in Guwahti near to the bank of Brahmputra River in Assam (Kamroop) where it is believed
that the private part of Sati (the wife of Shiva) fell. There are 52 areas throughout the South Asian where parts of
her body fell (known as Shakti Pith) after she self immolated herself upon listening to insults of her husband
from her father, Daksh. Shiva in grief could not bear with the separation, started to perform his dance (tandav)
causing destruction everywhere. To contain the destruction caused by Shiva, Vishnu with his Sudarshan Chakar
made 52 pieces of Sati’s corpse. Here at Guwahti, her private part fell and is adored by devotees. She is known
as Goddess Kamakhya. Sri Guru Tegh Bahadur Sahib Ji visited this place with Raja Maan. For further reading,
please refer to Life of Sri Guru Tegh Bahadur Sahib Ji by SGGS Academy.

Sri Guru Arjan Dev Ji in which He says that all that we see (manifest) is in fact the
One and nothing but the One;
sBu ikCu Awpy Awip ; dUjw khw kyhu ]

(710-11, jYqsrI, mÚ 5)
You are yourself in all therefore how can I describe any other then you i.e there is no other.
Almighty is everything.
However, due to Maya as described in the stanza above by Guru Nanak Dev Ji, we
are unable to see this reality as it curtains a veil around us. Guru Amar Das Ji
describes Maya as follows;
eyh mwieAw , ijqu hir ivsrY , mohu aupjY ; Bwau dUjw lwieAw ]
(921-4, rwmklI, mÚ 3)
This is mammon (maya) which causes Almighty to be forgotten and creates attachments, these
attachments then initiates the love for other then Almighty means maya is known from it’s action as
it does not have any form or colour.
This stage of having the inability to see the unity of Shiv and Shakti has been called
ignorance, which occurs due to the influence of Maya;
mwieAw mohu ; AigAwnu gubwru ]

(1262-4, mlwr, mÚ 3)
Attachment to Maya leads to the darkness of ignorance.
Each and everything in the created universe is actually no more than manifested
consciousness and even though everything comes from it, there is no change in the
nature of consciousness253. From Shiv comes the universe as a whole and everything
individually through the power of Shakti, yet Shiv remains the same. The eternal
wonder and mystery is that Shiv and Shakti are one and the same. To an enlighted
being, there are no longer any different entities like Shiv and Shakti as all that
remains has no description, the infinite. Guru Arjan Dev Ji has described this most
superior stage of expressibility as follows;
nh isv skqI , jlu nhI pvnw ; qh Akwru nhI mydnI ]

Within the Almighty’s form there is no creator (Shiv) nor creation (Shakti) nor water nor air nor
form of earth means that upon realising Almighty one see nothing but only Almighty as the seed of
the entire creation,
siqgur jog kw qhw invwsw ; jh Aivgq nwQu Agm DnI ]3]

(883-12, rwmklI, mÚ 5)
The True Guru, the Yogi, dwells, where the Imperishable Almighty, the Unapproachable Master
abides. ||3||
253
To understand further, refer to the note on ‘Light’ at Pauri 166.

One of the Gnostic mystics, Simon the Magus, is reputed to have said, "The
universal eons consist of two branches, without beginning or end, which spring from
one root.........the invisible power and the unknowable silence. One of these branches
is manifested from above and is the universal consciousness ordering all things and
is designated male. The other branch is female and is the producer of all things." Sri
Guru Amar Das Ji has also said,
iesu jg mih purKu eyku hY ; hor sglI nwir sbweI ]

(591-19, vfhM s u , mÚ 3)
In this world, there is one Husband Almighty; all other beings are His brides.
Energy, including matter and consciousness, are functioning together in the cosmos
as well as in each and every human being as described by Bhagat Pipa Ji;
jo bRhmMfy , soeI ipMfy ; jo KojY so pwvY ]

(695-15, DnwsrI, Bgq pIpw jI)
The One who pervades the Universe also dwells in the body; whoever seeks Him, finds Him there.
This combination gives rise to the world we see around us, to time and to place.
Energy is controlled by consciousness and consciousness cannot express itself
except through energy thus the need of Shakti. In short, Shiv requires Shakti to
manifest and Shakti requires Shiv to operate. Only upon the union of the 2, is there
enlightment or also known as Bhramgian, Mukti, Nirvana, Samadhi, Oneness,
moksha, or enlightenment.
Bwau n BgqI ; nw isv skqI ]

There was no love or devotion, no Shiva or Shakti - no energy or matter.
swjnu mIqu ; ibMdu nhI rkqI ]

There were no friends or companions, no semen or blood.
Awpy swhu Awpy vxjwrw ; swcy eyho Bwiedw ]12]

(1036-4, mwrU, mÚ 1)
He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the
True Master. ||12||
However, whatever said and done, only Sri Guru Gobind Singh Ji is able to
comprehend the meanings of his Bani.

ikMkxI pRsohx , sur nr mohx ; isMGw rohx , ibql qly ]

pd ArQ:- ikMkxI- qVwgI, iek qrW dw gihxw, jo iesqrIAW swVHI dy auproN dI l`k nwl
bMndIAW hn, ornamental belt which is usually worn above the Sari on the waist[ isMGw
rohx- Syr pur svwr, ride of a tiger[ ibql- s`qW pqwlW ivcoN dUjy pqwl dw nwm hY, the
second underworld from the top in the list of 7 underworlds[
qyry l`k dI ikMkxI fwFI sohxI hY[ jo dyvqy qy mnuKW ƒ mohx vwlI hY[qUMU Syr pur
svwr hYN[ Aqy ibql dy QlW dI pUrn hYN[
Your ornamental belt tied around your waist is very beautiful, capable of charming
both the humans and deities; You ride on a tiger and is complete even below Bital
(name of the second underworld known among seven).
jY jY hosI , sB Taur invwsn ;

bwie pqwl , Akws Anly ]9]219]
pd ArQ:- Taur- jgwh, QW, places[ bwie- hvw, wind[
hy hvw, pqwl, AkwS qy A`g Awidk sBnw jgHw ivc vwsw krn vwlI! qyrI jY jY
kwr hovy[
Hail, hail to the all-pervading in wind, underworld, sky and fire.
sMktI invwrn , ADm auDwrn ; qyj pRkrKn , quMd qby ]

pd ArQ:- sMktI- duKW dy, pains, sorrows[ pRkrKix- AiDkqw, bhuqwieq, extreme[
quMd- kRoDI, gusYlw, CyqI BVk jwx vwlw, high-tempered[ qb- suBwau, nature[
duKW dy dUr krn vwlI hYN, nIcW ƒ qwrn vwlI hYN, qyry qyj dI AiDkqw hY, Aqy
suBwau CyqI BVk jwx vwlw hY[
You are the saviour from pain, the liberator of meek; You have extreme glory and
possesses a fury nature.
duK doK dhMqI ; juAwl jXMqI ; Awd Anwd AgwD ACy ]

pd ArQ:- dhMqI- swVnw, to burn[ juAwl- A`g, fire[ AgwD- fUMGI, deep,
incomprehensible[ ACy- nw tutx vwlI, unbreakable[
duKW doKW ƒ swVn vwlI hYN, A`g ƒ ij`qx vwlI hYN, Awid Anwid qoN mhwn fUMGI qy
ACyd khI jWdI hYN[
You are capable of burning the sorrows and sins, the subduer of fire; You are primal
who is more complex than unfathomable and unimaginable.

suDqw smrpx qrk ibqrkx ; qpq pRqwpx jpq ijvy ]

pd ArQ:- suDqw- SuD buDI, pure intellect[ smrpix- bKSx vwlI, bestower[ qrik-
SMkw jW hu`jq, argument or logic[ ibqrkx- dUr krnw, furthers away[ qpq- sUrj,
sun[ pRqwpix- qyjvwn, powerful[
su`Dqw bKSx vwlI hYN, qrkW ƒ dUr krn vwlI hYN[ sUrj ƒ qyjvwn krn vwlI
hYN[ ijvyN koeI jpdw hY, qyhw hI Pl dyNdI hYN[
You are the Bestower of piety, Destroyer of polemics (arising from logic) and the
source of energy to the sun. Whichever way one recite you, he/she will be bestowed
accordingly.
Note: Japat Jivay (jpq ijvy). In whatever inclination or desire (Bwvnw) one does the
chanting, there is an alteration of the mind and thus our reactionary deeds (Kriyaman
Karam). This is the main aim of reciting Almighty’s name (Simran) with the guide
of a True Guru. Sri Guru Amar Das Ji utters;
ey mn , jYsw syvih , qYsw hovih ; qyhy krm kmwie ]

(755-8, sUhI, mÚ 3)
O mind, as you serve, so do you become, and so are the deeds that you do.
jY jY hosI ssqR pRkRKx ; Awd AnIl AgwD ABy ]10]220]

pd ArQ:- pRkrKx- clwaux vwlI, practitioner[ AnIl- igxqI qoN bwhr, infinite[
ABy- fr qoN rihq, fearless[
hy SSqr clwaux vwlI! sB dw muF, igxqI qoN pry, mhwn fUMGI, qy Fr qoN
rihq! qyrI jY jY kwr hovy[
Hey the practitioner of weapons, You are the primal, infinite, complex and fearless,
may there be your victory.

cMclw cKMgI Alk BujMgI ; quMd qurMgx iqC sry ]

pd ArQ:- cMclw- ibjlI, lightning[ cKMgI- A`KW vrgIAW, like eyes [ Alk- Alkw
julPW, vwlW dIAW iltW, jo kMnW qk lmkdIAW hn, hair tresses[ BujMgI-spnI, Bwv
tyfIAW, tresses which are curled like a snake[ quMd- clwk, PurqIlw, Cohlwpn, agile[
254
qurMgix -v`fI qyj cwl vwlI GOVI, horse which has a fast gallop[ sry-qIrW nwloN,
arrows[
qyrIAW A`KW qIr nwloN iq`KIAW qy ibjlI smwn cMcl hn[ qy qyrIAW tyFIAW
julPW clwk GOVI nwloN vI clwk hn[ Bwv hvw dy jor nwl julPW ieauN ihldIAW
hn ijvyN quMd qurMgxI huMdI hY[
Your eyes are sharper then the arrow and alike lightning (meaning swift) is your
gait; Your curled hair tresses moves just like the mane of an agile horse.
kr ksw kuTwry nrk invwry ; ADm auDwry qUr Bujy ]

pd ArQ:- kr- h`Q, hand[ ksw- PiVAw, held[ kuTwry- kuhwVw, axe[ invwry-bcwaux
vwlw, saviour[ ADm- pwpI, sinner[ auDwry- qwry, liberate[ qUr-lMmw, long[ Bujy-
bwhW, arms[
qyry h`Q ivc kuhwVw PiVAw hY[ qMU nrkW qoN bcwaux vwlI hYN[ pwpIAW ƒ qwrn
vwlI hYN[ qyrIAW bwhW lMmIAW hn[
You have an axe in Your hands, the saviour from hell; You have the ability to
liberate the sinners and You have long arms meaning, She has the extra capability of
performing a task than the rest.
dwmnI dmMky kyhr lMky ; Awd AqMky kR¨r kQy ]

pd ArQ:- dmMky-cmky, radiance[ kyhr lMky- Syr vrgw l`k, alike a tiger[ Awd- mu`F,
inception[ AqMky- fr, fear[ kR¨r kQy- iBAwnk khI jWdI, known as dreadful[
ibjlI vrgI qyrI dmk hY[ Syr vrgw pqlw l`k hY[ qMU mu`F qoN hI fr dyx vwlI
iBAwnk khI jWdI hYN[
Your radiance is alike lightning, waist is slim like a tiger’s; You have been known as
the giver of fear since the beginning and is the dreadful one.
254
bhuq CyqI qurn vwly GoVy dw nwm qur`g hY, ies dw ies dw iesqRI ilMg ‘qurMgix’ hY[ Turang is a category of horses
who have a very high speed of galloping.

jY jY hosI rkqwsur KMfx ; suMB ckRq nsuMB mQy ]11]221]

pd ArQ:- rkqwsur KMfx- rkq bIj ƒ mwrn vwlI, the killer of Rakatbeej[ suMB-
pRihlwd Bgq dw poqrw qy gvysnI dw puqr, the grandson of Bhagat Prahlad and the son
of Gveshani[ ckrq- cwk krdn, cIrnw, slayer, rip[ insuMB- insuMB dwnv, jo suMB dw
255
Cotw BweI sI, the younger brother of Sumbh [
hy rkq bIj ƒ mwrn vwlI! suMB ƒ cIr dyx vwlI, insuMB ƒ pIh sut dyx vwlI
qyrI jY jY kwr hovy[
Hey the slayer of Raktbeej; The ripper of Sumbh, The grinder of Nisumbh, there be
Victory to you.
Sri Guru Gobind Singh Ji in Chandi Di Vaar mentions;
suMB insuMB pTwieAw ; jm dy Dwm no ]

Sumbh and Nisumbh were thus despatched to the land of Jamdoots (angels of death).
bwrj iblocn ibRqn ibmocn ; soc ibsocn kauc ksy ]

pd ArQ:- bwrj- kml vrgy, alike lotus[ iblocn- suMdr A`Kw, beautiful eyes[ ibRqn-
audwsIAW, sadness[ soc- iPkr, anxiety[ ibsocn- byiPkr, carefree[ kauc- sMjoie,
body armour[
kml ijhIAW suMdr A`KW sn audwsIAW ƒ k`tx vwlI hYN, iPkrW qoN byiPkr krn
vwlI hYN, srIr auqy kvc kìsAw hoiewAw hY[
Your lotus flower like-eyes are the remover of sadness and has the capability of
converting anxiety into ecstasy; Your body has an armour tied.
dwmnI pRhwsy suk sr nwsy ; suibRq subwsy dust gRsy ]

pd ArQ:- pRhwsy- hwsw, laughter[ suk- qoqw, parrot[ sr- smwn, like[ suibRq- auqm
Awcwr, utmost conduct[ subwsy- suMdr ilbws, beautiful vestures[ dust- pwpI, sinner[
gRsy- mwry, kill[
ibjlI vWgMU hwsw hY, qoqy vrgIAW nwsW hn, auqm Awcwr hn, suMdr ilbws hn,
Aqy dustW ƒ gRsx vwlI hYN[
Your laughter is like lightning, nose like a parrot’s, high in moral values and
conduct, beautiful vesture and killer of the foes.
255
mhwn koS dy krqw ny suMB insuMB ƒ k`sXp dy vIrj qoN dnu ƒ pYdw hoieAw iliKAw hY, vyKo sPw 649[ According to
Mahankosh, the demon Sumbh and Nisumbh are the offspring of Rishi Kashyap and a demonic mother.

cMclw pRAMgI byd pRsMgI ; qyj qurMgI KMf surM ]

pd ArQ:- cMclw pRAMgI- suMdr srIr vwlI, attractive body[ pRsMgI- sbMD vwlI,
relation[ qyj qurMgI- qyj cwl vwlI, fast gait[ KMf- mwrnw, to kill[ surM- dYNq, demon[
ibjlI smwn suMdr srIr vwlI hYN, byd dy sbMD vwlI hYN, qyj cwl vwlI hYN Aqy
dYNqW ƒ mwrn vwlI hYN[
Has a beautiful body like lightning, is referred to in Vedas; She is agile, and
anhilator of demons.
jY jY hosI mhKwsur mrdn ;

Awd Anwd AgwD aurDM ]12]222]
pd ArQ:- mhKwsur-Joty dy isr vwlw dYNq, bull faced demon[ Anwd-mu`F rihq, without
a beginning[ AgwD- fUMGw, deep[ aurDM- ihrdy AMdr DwirAw, placed within heart[
hy mihKwsur mrdnI! qyrI jY jY hovy, qYnMU Awid Anwid qoN AgwD jwx ky ihrdy
ivc DwirAw hY[
Dear slayer of Mehkhasur, glory to you; You are before time, without a beginning,
unfathomable and You have been placed in our hearts.
GMtkw ibrwjY rux Jux bwjY ; BRm BY BwjY sunq surM ]

pd ArQ:- GMtkw- t`lI, bell[ rux Jux-iek rs, in a single tone[ BRm-Brm, BulyKw,
confusion, doubt[ BY- fr, fear[ BwjY- dUr ho igAw, run away[ sunq- sux ky, upon
listening[ surM- Avwj, voice[
qyry l`k ivc jo ikMknI ibrwjdI hY, auh iek rs vjdI hY, ijs dI Avwz ƒ
suxidAw hI fr qy Brm dUr ho jWdw hY[
You have a belt with bells worn at your waist, that are playing in the same pace; by
listening to one, doubts are vanished.
kokl sun lwjY iklibK BwjY ; suK auprwjY mD aurM ]

pd ArQ:- lwjY- SrimMdw, shy[ iklibK- pwp, sin[ auprwjY-pYdw huMdw hY, born[ aurM-
ihrdy iv`c, within heart[
aus Avwz ƒ sux ky koiel SrimMdI huMdI hY, pwp dUr ho jWdy hn Aqy ihrdy ivc
suK pYdw huMdw hY[
The sound from your bells even makes the nightingale (known for its melodious
voice) ashamed, sins are washed off and joy is created in the heart.

durjn dl dJY mn qn irJY ; sBY n BjY roh rxM ]

pd ArQ:- durjn- vYrI, foe[ dl- POj, army[ dJY- swVdI, burn[ roh rxM- ju`D iv`c
roh, valour in a battle[
vYrIAW dI POj ƒ swVdI hYN, vYrI lok jor nw cldw vyK ky mn qn ivc irJdy
hn[ qMU jdoN ju`D ivc roh krdI hYN qW fr nwl BjdI nhI hYN[
You burn the army of enemies, seeing which the other foes burn within their mind
and body as they are helpless; You do not leave the battlefield and continue to fight
in valour.
jY jY hosI mhKwsur mrdn ; cMf ckRqn Awd gurM ]13]223]

pd ArQ:- cMf ckRqn-cMf ƒ cwk krn vwlI[
hy mihKwsur mrdn! hy cMf ƒ cwk krn vwlI! hy Awid qoN pUjnIk! qyrI jY jY
kwr hovy[
Dear killer of Mehkhasur, slayer of Demon Chand, respectful since the beginning,
may there be your glory.
cwcrI pRjoDn dust ibroDn ; ros AroDn kR¨r ibRqy ]

pd ArQ:- cwcrI- qlvwr, sword[ pRjoDn- cMgy SSqr AsqR, fine weaponary[
ibroDn- vYrn, enemy[ AroDn- ruknw, halt[ ibRqy- suBwA vwlI, nature[
qlvwr Awidk cMgy SSqrW AsqrW vwlI hYN, dustW dI vYrn hYN, roh nwl rukx
vwlI hYN, Aqy iBAwnk suBwA vwlI hYN[
The wearer of sword and other fine weapons, she is the enemy of foes. She is
capable of halting the enemy and of a dreadful character
DUmRwC ibDuMsn , pRlY pRjMsn ; jig ibDuMsn , suD mqy ]

pd ArQ:- DUmRwC- DUmr nYn, DUMey rMgIAW A`KW vwlw iek dYNq, Demon Dhumar, the
demon with smog-like eyes[ ibDuMsn- ibDuMs nwS krn vwlI[ pRjuMsn- prjw ƒ Kwx
vwlI, prjw pqI, the devouver of citizens (all), Prajapat s/o Brahma[
DUmr dYNq dy nwS krn vwlI hYN[ pRlY kwl smyN prjw ƒ Kwx vwlI hYN, pRjw pqI
dy jg256 dw nwS krn vwlI hYN, SuD mq vwlI hYN[
The destroyer of Demon Dhumar, death of all during Doom’s day; able to demolish
the Yajna by Parjapat257 and has clean intellect.
256
vyKo Agy cvI AvqwrW iv`c rudr Avqwr dw dUjw iDAwie ‘gOirdDÎ’]
257
Parjapat is one of Brahma’s sons. According to Vishnu Puran, he had 24 daughter from his wife Prasuti. One
of his daughters was Sati, who always wanted to marry Lord Shiva but her father disliked Shiva intensely,

jwlpw jXMqI ; sqR mQMqI ; dust pRdwhn ; gwV mqy ]

pd ArQ:- jwlpw-jwlpySvrI: pUrbI bMgwl dy jwlpw igr ivc iqsqw ndI dy kMFy mhWdyv
258
dw mMdr hY, ies dw nwm jpXSvr qyjwl vI hY[ purwxw ivc jwlpIs dI bhuq mihmw ilKI
hY, meaning Jalpeshwar which is on the banks of River Teesta in West Bengal. This
temple is dedicated to Shiva and in the Kalka Puran there are abundance of virtues
written about this site[ jXMqI- durgw, Durga[ sqR- duSmn, foe[ mQMqI- mlIAw myt
krn vwlI, terminator[ pRdwhn- cMgI qrW swVnw, annihilator[ gwV- bhuq hI,
extreme[
qUhI jwlpySvrI, qUhI durgw hYN, SqrUAW ƒ mlIAW myt krn vwlI hYN, duStW ƒ
cMgI qrW swVn vwlI hYN[ Aqy bhuq hI msqI vwlI hYN[
You are Shiv (Jalpeshwar) and Shakti (Durga), killer of the enemies; Annihilator of
the wicked by roasting and you are in extreme ecstasy.

Awid jugwid AgwD gqy ]14]224]
pd ArQ:- gqy- gqI, pace[
hy mihKwsur ƒ mln dln vwlI! Awid jugwid qoN qyrI jY jY ho rhI hY[ Aqy qyrI
gqI AgwiD hY[
Hey the killer of Mehkhasur, since the beginning your praises are said and your pace
is unfathomable.
KqRIAwx KqMgI ABY ABMgI ; Awid AnMgI AgwD gqy ]

pd ArQ:- KqRIAWx- K`qrIAW vWg AxK vwlIp, pride of warriors[ KqMgI- bwxW vwlI,
bow[ ABY- fr rihq, fearless[
KqrI vrgI AxK vwlI hYN, bwxW vwlI hYN, fr qoN ibnW qy nwS qoN rihq hYN, mu`F
qoN hI, srIr qoN ibnW qy AgwDgqI vwlI hYN[
Your honour (pride) is like the Khatris (warriors), Wearer of arrows, Fearless and
Indestructible, formless from beginning, Unfathomable is your pace.
calling him a dirty, roaming ascetic but anyhow she got married to him and went away. Once, Daksh Parjapat
organised a huge yajna and intentionally avoided Shiva and Sati. Even though discouraged by Shiva, who told
her not to go to a function where she and her husband was uninvited; the personal bondage with her parents
made Sati ignore social etiquette and her husband's wishes. Sati without Shiva went to the ceremony. She was
snubbed by Daksha and insulted by him in front of the guests. Sati unable to bear further insult ran into the
Sacrificial fire and immolated herself. Shiva in return destroyed the whole Yagna and decapitated Parjapat.
258
v`Ko, kwilkw purwn AD: 77[

ibRVlwC ibhMfx cCr dMfx ; qyj pRcMfx Awid ibRqy ]

pd ArQ:- ibRVlws- ibly ijhIAW A`KW vwlw iek dYNq, ijs ƒ durgw ny mwirAw sI, (2)
ibfwl nwm vwlw dYNq jo mihKwsur dw mMqrI qy sYnwpqI sI, Biral Demon whose eyes are
alike a cat and he was slayed by Durga, he was the minister of Mehkhasur[ ibhMfx-
mwrn vwlI, killer[ cCr- iek dYNq dw nwm, ies dw Xu~D vI dyvI nwl hoieAw sI, Demon
Chichhar[ dMfx- sjw dyx vwlI, punisher[ibRqy- suBwA, nature[
ibfwl nwm vwly dYNq ƒ mwrn vwlI, icCr Asur ƒ dMf dyx vwlI, v`fy pRcMf
vwlI hYN, mu`F qoN hI qyrw AYsw suBwA hY[
The killer of Demon Biral259, Punisher of Demon Chichchhar, Resplendent is your
grace and such is since the beginning.
sur nr pRqpwrx pqq auDwrx ; dust invwrx doK hry ]

pd ArQ:- sur- dyvqy, deities[ nr-mnu`K, humans[ pRqpwrx- pwlxw krn vwlI,
nurturer[ pqq- pwpI, sinner[ auDwrx- auDwr krn vwlI, liberator[ invwrx- mkwaux
vwlI, finisher[ doK hry- doKW ƒ nwS krn vwlI, the destroyer of demerits[
dyvqy qy mnuK ƒ hr roz pwlx vwlI hYN, pwpIAW ƒ qwrn vwlI hYN, dustW ƒ
mukwaux vwlI hYN, doKW ƒ nwS krn vwlI hYN[
The nourisher of deities and humans, the liberator of sinners; the obliterator of the
wicked and remover of all flaws;

ibsu ibDuMsn isRst kry ]15]225]
pd ArQ:- ibsu ibDuMsn- ivSv ƒ nwS krn vwlI, exterminator of the universe[ isRst-
dunIAW, world[
hy mihKwsur ƒ mwrn vwlI qyrI jY jY kwr ho rhI hY, qUMhI ivSv ƒ nwS krn
vwlI hYN Aqy dunIAw ƒ bnwaux vwlI hYN[
Victory be to You, Killer of Mehkhasur, Destroyer of the universe and also the
creator.
259
Demon Biral was the minister of Demon Mehkhasur. He is named such because he said to have eyes of a cat.
He was killed by Durga.

dwmnI pRkwsy aunqn nwsy ; joq pRkwsy Aqul bly ]

pd ArQ:- dwmnI- ibjlI, lightning[ pRkwsy- rOSnI, light[ aunqn- aucIAW lMmIAW,
upslanted and long[ nwsy-nwsW, n`k, nostrils, nose[ Aqul bly-AQwh bl,
unimaginable strength[
ibjlI vrgI qyrI rOSnI hY, aucIAW qy lMmIAW nwsW hn, ichry dI AwBw dw
aujwlw ho irhw hY[ qyrw bl Aqul hY[
Your radiance is alike lightning, upslanted and elongated nostrils; Your face has a
luminance and You are the possessor of unimaginable strength.
dwnvI pRkRrKx srvr vrKx ; dust pRDRKx ibql qly ]

pd ArQ:- pRkRKx- klyjy DVkwaux vwlI, palpitation[ srvr vrKx- qIrW dI vrKw,
shower of arrows[ ibql qly- pqwl Q`ly, underworld[
dYNqW dI POj ƒ iqKy qIrW dI brKw krn vwlI hYN, dustW dy klyjy DVkwaux vwlI
hYN[ Aqy ibql nwm vwly pqwl dy hyTW vI pUrn hYN[
Capable of showering the rain of sharp arrows; Causes palpitation to the enemy and
complete even below Bitaal (the name of an underworld)
AstwieD bwhx bol inbwhx ; sMq pnwhx gUV gqy ]

pd ArQ:- AstwieD- A`TW SSqrW, the eight weapons[ bwhix- clwauxw, practiser[
inbwhx- pUrw krnw, to fulfill[ pnwhix- Et, Awsrw, support[ gUV gqy- gUVI gq
(cwl), unfathomable strategy[
A`TW SSqrW dy clwaux vwlI hYN, bcn pUrw krn vwlI hYN, sMqW dI Et hYN, Aqy
gUVH gqI vwlI hYN[
The practitioner of eight variety of weapons (mentioned above), Keeper of her word;
She is the support of the saints and Unfathomable is her strategy.

Awd Anwid AgwiD ibRqy ]16]226]
pd ArQ:- AgwD- phuMc qo pry, fUMGw, beyond reach, deep[ ibRqy- suBwA, nature[
hy mihKwsur mrdnI! qyrI jY jY kwr hovy, Awid Anwid qoN qyrw suBwv AgwD hY[
Victory be to the killer of Mehkhasur; the Primal, Eternal, Unfathomable One.

duK doK pRBCx syvk rCx ; sMq pRqCx suD sry ]

pd ArQ:- pRBCx- Kw jwx vwlI, devour[ rCx-rìKAw, protection[ pRqCx- pRq`K,
apparent[ suD sry-iq`Ky qIrW vwlI, sharp arrows[
duKW qy doKW ƒ iblkul Kw jwx vwlI hYN, syvkW dI rìKAw krn vwlI hYN, sMqW ƒ
pRq`K huMdI hYN Aqy iq`Ky qIrW vwlI hYN[
The devour of sorrows and sufferings; Protector of devotee; Apparent to the saintly
and Possessor of sharp arrows.
swrMg snwhy dust pRdwhy ; Ar dl gwhy doK hry ]

pd ArQ:- swrMg- qlvwr, sword (tulwar)[ snwhy- sMjoA, armour[ pRdwhy-swVy,
combust[ Ar dl-vYrIAW dI POj, hordes of enemy forces[ hry-nwS, destroy[
qlvwr qy sMjoA Dwrn vwlI hYN, duStW ƒ cMgI qrW swVn vwlI hYN, vYrIAW dI POj
ƒ gwhux vwlI hYN, Aqy doKW pwpW dy nwS krn vwlI hYN[
The wearer of sword (Sarang) and armour; Destroyer of the wicked by combustion;
Re-routes hordes of enemy and Remover of flaws.
gMjn gumwny Aqul pRvwny ; sMq jmwny Awid AMqy ]

pd ArQ:- gMjn- qoVnw, to crush[ gumwny- hMkwr, ego[ pRvwny-pRvwnw, Aijhw kwgz ijs
qy hwkm ny iliKAw hovy[ sMq-AMq smW[ zmwny-jwmn[
hMkwrIAW dw nwS krn vwlI hYN, qyry Aqul hI pRvwny cl rhy hn, qMU hI AMq smy
dI jwmn hYN, Aqy sB dw Awid qy AMq vI qMU hI hYN[
The destroyer of the egoistic; Immeasurable are your commands; You are the
witness of apocalypse and the beginning and end of everyone.
Similary Guru Arjan Dev Ji mentions;
dust AhMkwrI ; mwir pcwey ]

(869-11, goNf, mÚ 5)
He destroys the egotistical villains.
jY jY hosI mhKwsur mrdn ; swD pRdCn dust hMqy ]17]227]

pd ArQ:- pRdCx- pRq`K, apparent[ hMqy- nws, destroyer[
hy mihKwsur mrdnI! qyrI jY jY ho rhI hY, qMU swDW ƒ pRq`K hox vwlI, Aqy dustW
ƒ hqn vwlI hYN[
Victory be to Thee, Killer of Mehkhasur, Apparent to the saints, Killer of the
wicked.

kwrx krIlI grb ghIlI ; joq jqIlI quMd mqy ]

pd ArQ:- krIlI- krn vwlI, doer[ grb- hMkwr, ego[ ghIlI- PVn vwlI, subduer[
joq- pRkwS, illuminance[ jqIlI- ij`qx vwlI, victor[ quMd mqy-iq`KI m`q vwlI, sharp
intellect[
qMU kwrxw dy krn vwlI hYN, hMkwrIAW ƒ PVn vwlI hYN, pRkwS krn vwly sUrj
Awid ƒ ij`qx vwlI hYN, Bwv qyry cwnxy A`gy sUrj AwidkW dw cwnx iPkw hY Aqy
iq`KI m`q vwlI hYN[
You are the cause of all causes, Subduer of the egoistic; Conqueror of those who
illuminate (sun, etc.) Meaning, the luminance from others is nothing comparable to
her and the possessor of sharp intellect.
AstwieD cmkx ssqR Jmkx ; dwmn dmkx Awid ibRqy ]

pd ArQ:- AstwieD- A`T SSqr, eight weapons [ dmkx- cmkdI, glistening[ ibRqy-
suBwv, nature, attitude[
qyry A`Ty SSqr cmkdy hn, auhnW SSqrW dw cmkxw AYsw hY, mwno ibjlI
dmkdI hY, mu`F qoN hI qyrw AYsw suBwv hY[
The eight weapons260 in your hands are glistening, The glistening is alike lightening
flash; Since the beginning your nature is such.
fukfukI dmMkY bwG bbMkY ; Bujw PrMkY suD gqy ]

pd ArQ:- fukfugI- fug fu`gI, tambour[ dmMkY- v`j rhI, playing[ bwG- syr, tiger[
bbMkY- Bbk irhw, roaring[ suD- piv`qr, pure[ gqy- gqI, pace[
qyry h`Q ivc fug fugI v`j rhI hY, qyrw GoVw Syr Bbk irhw hY, qyrIAW bwhW Prk
rhIAW hn, ies qrW dI qyrI piv`qr gqI hY[
Tambour beating in your hand, the neighing from your horse is alike tiger’s roar;
Your arms has fasciculations and as such this is your pure pace.
260
Eight weapons are, bell, mace, trident, sword, conch shell, bow, arrow and chakram.27. (Chandi Charitr 1,
Chapter 2)


Awid jugwid Anwd mqy ]18]228]
pd ArQ:- mrdn- killer[ Anwd- without an inception, beginningless[
hy mihKwsur mrdnI! qyrI jY jY ho rhI hY, qMU hI sB dw Awid hYN, jugW dw vI
Awid hYN Aqy kdy vI qyrw Awid nhI imldw[
Hey the Killer of Mehkhasur, victory to you; You are primal and the primeval of
Ages (Yug), One can never find your beginning.
cCrwsur mwrx nrk invwrx ; pqq auDwrx eyk Bty ]

pd ArQ:- invwrx- bcwaux vwlI, saviour[ pqq- pwpI, sinner[ auDwrx-qwrn vwlI,
liberator[ Bty- sUrmy, warriors[
icCur Asur dy mwrn vwlI hYN, nrkW qoN bcwaux vwlI hYN, pwpIAW ƒ qwrx vwlI
hYN, qMU iek AYsI (B`ty) sUrmw hYN[
You are the killer of Chichar demon, the saviour from hell; Liberator of the sinners,
You are such a great warrior.
pwpwn ibhMfn dust pRcMfx ; KMf AKMfx kwl kty ]

pd ArQ:- ibhMfx- nwS krn vwlI, destroyer[ AKMfx- AKMf ƒ KMfx vwlI, divide the
undividable[
pwpW ƒ nwS krn vwlI hYN, duStW ƒ cMgI qrW cMfn vwlI hYN, nw KMfn hox
vwilAW ƒ KMfx vwlI hYN Aqy kwl nmU vI k`tx vwlI hYN[
Destroyer of sinners; Capable of nulling the foes; Destroyer of undestructable and
the end of death.
cMdRwnn cwrY nrk invwryY ; pqq auDwry muMf mQy ]

pd ArQ:- cMdRwnn- cMdRmw nwlo, than the moon[ invwrY- bcwaux vwlI, saviour[ pqq-
pwpI, sinner[ muf mQy- muM dYNq, Mund demon[ mQy- Pnwh, kill, destroy[
cMdRmw nwloN vI qyrw mUMh sohxw hY, nrk qoN bcwauNdI hYN, pwpIAW ƒ qwrdI hYN, Aqy
muM dYNq ƒ qMUhI Pnwh kIqw hY[
Your face is more beautiful and radiant than moon, the saviour from hell, the
liberator of sinners and the one who has annihilated Demon Mund.


DUmR ibDuMsn Awid kQy ]19]229]
pd ArQ:- DUmR- DUmr dYNq, Dhumar Demon[ ibDuMsn- nws krn vwlI, destroyer[ kQy-
khI jWdI, is said[
hy mihKwsur mrdnI! qyrI jY jY kwr ho rhI hY, qMU DUmr dYNq dw nwS krn vwlI,
sB dw mu`F khI jWdI hYN[
Victory is to the slayer of Mehkhasur, Destroyer of Demon Dhumar and the Origin
of all.
rkqwsur mrdn cMf ckRdn ; dwnv Ardn ibVwl bDy ]

pd ArQ:- rkqwsur mrdn- rkq bIj dYNq ƒ mwrn vwlI, killer of Rakat Beej[ cMf-
cMf dYNq, Demon Chand[ ckRdn- cwk krn vwlI, slay[ ibVwl bDy-ibVwl dw bD krn
vwlI, assasin of Biral Demon[
hy rkq bIj dYNq ƒ mwrn vwlI! hy, cMf dYNqW ƒ cIrn vwlI! dYNqW ƒ nws krn
vwlI[ ibVwl dw b`D krn vwlI[
Destroyer of Rakt Beej; the slayer of Demon Chand; Annihilator of demons and the
assassin of Biral.
srDwr ibbrKx durjn DrKx ; Aqul AmrKx Drm Dujy ]

pd ArQ:- srDwr- qIrW, arrows[ ibbrKx- mINh vrswaux vwlI, shower[ durjn
DrKx-bury purSW ƒ DVkwaux vwlI, capable of causing palpitation to the wicked [
AmrKx- kRoD vwlI, furious nature[
hy qIrW dy mINh vrswaux vwlI! hy bury purSW ƒ DVkwaux vwlI, hy Aqul kRoD
vwlI, hy Drm dI Dujw rUp[
Showers arrows on enemies, Instills fear in the wicked, Immense is her wrath and
the flag (resemblance) of Dharma.
DUmRwC ibDuMsn sRoxq cuMsn ; suMB npwq insuMB mQy ]

pd ArQ:- ibDuMsn-nwS krn vwlI, destroyer[ sRoxq cuMsn- lhU pIx vwlI, bloodsucker,
sanguinarius, [ npwq- mwrn vwlI, killer[ insuMB mQy- insuMB dw mMQn krn vwlI,
crusher of Nisumbh[
hy DUmr nYn dw nwS krn vwlI! hy lhU pIx vwlI, hy suMB ƒ mwrn vwlI! hy
insuMB dw mMQn krn vwlI[
Hey the Slayer of Dhumar, Bloodsucker, Killer of Sumbh and Nisumbh;


Awd AnIl AgwD kQy ]20]230]
pd ArQ:- AnIl- igxqI qoN bwhr, countless[
hy mihKwsur mrdnI! qyrI jY jY kwr hovy, qMU sB dw Awid hYN, igxqI qoN pry hYN,
Aqy AgwD kQw vwlI hYN[
Dear slayer of Mehkhasur, Victory is to You; You are the Primal, countless and
unfathomable is your story.
qÍpRswid ]
Your Grace
pwDVI CMd ]
Padhri Chhand
qum kho dyv ; srbM ibcwr ]

pd ArQ:- kho- dsdw, tell[ dyv- pRkwS, illuminance, aura[ srbM- sBnw dw, of all[
quhwnMU dsdw hW261, sBnw dy dyv pRkwSk dw vIcwr[
Sri Guru Gobind Singh Ji says, let me tell you the contemplation of all pervading
illuminator. Meaning, the life form of the entire creation.
ijm kIE Awip ; krqy pswr ]

pd ArQ:- ijm- ijs qrHW, just like[
ijs qrW aus krqy ny, Awp qoN pswrw kIqw hY[
Just how the creator has formed everything from Himself,
jdp ABUq ; AnBY AnMq ]

pd ArQ:- jdp- BwvyN, even[ ABUq- qqW qoN rihq, matterless[ AnMq-byAMq[
BWvyN auh qqW dI rcnW qoN rihq hY, AnuBv srUp Aqy AnMq hY[
Although he is beyond elements (matterless), fearless form and infinite;
261
keI igAwnI isMG iehnW qukW dy pRsn rUp ArQ krdy hn- hy gurdyv jI! qusI ieh swrw ivcwr d`so krqy ny iks qrHW
Awp qoN pswrw kIqw hY, Awidk ! pr ies iv`c krqy dy srUp dw inrxY hY rcnw dw inrxw vyK ky Aqy auh pRsn rUp ArQ TIk
Pldy nw vyK ky hI auprokq ArQ kIqw hY[

qau kho ; jQwmq ; qRYx qMq ]1]231]

pd ArQ:- jQw- ijhI ik[ miq-bu`DI, intellect[ qRYx- aus dw, His[ qMq-isDWq,
principle, [
qd vI ijMnI ku bu`DI hY, aus dw isDWq kihMdw hW[
I will still try to contemplate Him with the intellect present in me.
krqw krIm ; kwdr ikRpwl ]

pd ArQ:- krIm-bKiSMd, benevolent[ kwdr- kudrq dw suAwmI, srbSkiqmwn, Master
of nature meaning all capable[ ikRpwl-idAwlU, merciful[
auh sB dy krn vwlw, bKiSS krn vwlw, smr`Q hY, ikRpw dw Gr hY[
He is the doer of all (Karta), compassionate (Karim), capable (Kadar) and house of
mercy (Kirpal)
AdYÍ ABUq ; AnBY idAwl ]

pd ArQ:- AdÍY- dÍYq rihq, without duality[ ABUq- q`qW qoN rihq, not having the 5
priciple elements of creation meaning matterless[ AnBY-infr, fearless[
dvYq qoN ibnW hY, q`qW dI rcnw nhI hY, fr qoN rihq hY, dieAw krn vwlw hY[
Beyond duality, Beyond elements, Fearless and Merciful.
dwqw durMq ; duK doK rhq ]

pd ArQ:- durMq- byAMq, infinite[ doK- faults[ rhq- ibnW, sans, without[
byAMq dwqw hY, duK qy doKW qoN rihq hY[
Giver of infinite gifts and is without sorrow and faults.

ijh nyq nyq ; sB byd khq ]2]232]

pd ArQ:- nyq- byAMq, infinite[ khq- kihMdy hn, says[
ijs ƒ swry byd byAMq byAMq kihMdy hn[
He is whom the Vedas call as infinite, infinite.
Guru Nanak Dev Ji says;
byd vKwix khih ; ieku khIAY ] Ehu byAMqu ; AMqu ikin lhIAY ]
The Vedas say that we should chant the Name of the One Master. He is endless; who can find His
limits?
eyko krqw ; ijin jgu kIAw ] bwJu klw ; Dir ggnu DrIAw ]2]
(1188-13, bsMqu, mÚ 1)
There is only One Creator, who created the world. Without any pillars, He supports the earth and
the sky. ||2||
keI aUc nIc ; kIno bnwau ]

pd ArQ:- aUc- v`fy, great[ nIc- in`ky, small[ bnwau- bxwey, made[
keI vfy Coty bnwau ijs ny bnwey hn[
He created the largest and the tiniest creation;
sB vwr pwr ; jw ko pRBwau ]

pd ArQ:- jw ko- ijs dw, whose[ pRBwau- pRBwv, influence[
swry aurwr qy pwr ijs dw pRqwp PYilAw hoieAw hY[
Your glory is widespread across the spectrum of your creation;
sB jIv jMq ; jwnMq jwih ]

pd ArQ:- jwnMq- jwxdw, knows[
swry jIvW jMqW dI ijhVw jwxdw hY[
You are the knower of the beings (Jeev); Meaning, Almighty knows each and every
action and thought of His beings.
mn mUV ; ikau n syvMq qwih ]3]233]

pd ArQ:- mUV- mUrK, ignorant[ syvMq- ismrdw, remember[ qwih- aus ƒ, Him
(Almighty)[
hy mUrK mn! qMU aus ƒ ikauN nhI ismrdw[
O foolish mind, why aren’t you remembering Him?
Note: Mind (mn). Mind is a powerful tool. It is one of the 4 parts of Antahkaran,
which is composed of the mind (mn), intellect (buiD), memory (icq) and ego (AhM) as
Guru Nanak Dev Ji has said in Japji Sahib;
iqQY GVIAY ; suriq miq min buiD ]
(8-2, jpu, mÚ 1)
There (Region of Dignity) the memory’s concentration, self-existence, mind and intellect (all four
becomes Antahkaran) is shaped and made pure from all worldly desires.
In order to understand how powerful the mind is, we would need to understand its
capabilities. Mind is responsible for thinking, feeling and intention262. It is a
repository of facts and experiences/memories. René Descartes a 17th century western
philosopher and mathematician proposed that by the actions of mind we know we
exist: cogito ergo sum (I think, therefore I am). The Upnishdas has mentioned the
mind to be capable of performing the extremes from bondage to liberation;
mn Ev mnuàXwxw< kwrx< bNDmwy@Xwy:]
bNDwX ipàXws#q< mu#q<Xy iniv~†X< ám÷qm`]2]
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ |
bandhāya piṣyāsaktaṁ muktaṁye nirviṣayaṁ smṛtam || 2||
For a man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in
senses and objects is the cause of bondage and mind detached from it, is the cause of liberation.
(Amrita Bindu Upnishad 2)
The mind when attached to the senses and objects (Maya) forgets the One Almighty
and lives in duality. Guru Ji says;
iehu mnUAw Aiq sbl hY ; Cfy n ikqY aupwie ]
This mind through its Sankalp & Vikalp263 is extremely powerful; Without the knowledge of Real-
self (Atma), it does release one from its grasps.
dUjY Bwie duKu lwiedw ; bhuqI dyie sjwie ]

Due to mind being in duality, it makes people suffer in pains. The vices (lust, anger, greed,
attachment & ego) are the result of duality and in the state of oneness (no duality), the vices do not
appear. Thus, when the mind is in duality it creates vices and the vices therein causes pains as, in
the afterlife, they are condemned to terrible punishments.
262
This is different from intelligence (buiD), which is the power of discrimination. To be able to decide on the
value of what we want and don’t.
263
Sankalp-Vikalp when used in dual compound means the resolution (Sankalp) and indecision (Vikalp). It can
also mean the thought and counter-thought.

nwnk , nwim lgy sy aubry ; haumY , sbid gvwie ]4]18]51]

Guru Nanak says, those who are attached to the Naam are saved; through the Shabad, their ego is
banished. ||4||18||51||
In order to understand the nature of the mind, Guru Nanak Dev Ji says;
AYb qin ickVo , iehu mnu mIfko ; kml kI swr nhI mUil pweI ]
The defects (sins, vices, etc.) of the body are the mud puddle, and the mind is the frog, which does
not appreciate the lotus flower where the Atma resides. Meaning, just like the frog enjoys the mud
instead of the lotus, which is also adjacent, similarly our mind enjoys filth.
The mind is greedy and always wishes for more and what is important to us at one
moment is dropped as soon as something else comes along which is not necessarily
better.
There is a story of a monkey and a narrow-neck jar of peanuts/corn in which the
monkey places its hands and grabs a fistful but is unable to retrieve its hand out.
Neither does the monkey releases the handful of peanuts nor does it in contentment
take fewer264. Bhagat Kabir Ji says;
mrkt mustI Anwj kI , mn baurw ry ; lInI hwQu pswir ]
CUtn ko shsw pirAw , mn baurw ry ; nwicE Gr Gr bwir ]2]
O crazy mind, just like a monkey stretches out its hand to takes a handful of grain (food), it is caught
and is unable to escape. Dear crazy mind, it then goes house-to-house to dance door to door (as a
circus monkey).||2||
In the end it was caught due to greed. There is a quote by Rusty Eric in which he
says, “As long as greed is stronger than compassion, there will always be suffering.”
Guru Ji says;
eyhu mno mUrKu loBIAw ; loBy lgw luoBwnu ]
This foolish mind is greedy; through greed, it becomes even more attached to greed.
Guru Amar Das Ji has compared the mind to the waves as shown below. Reasoning
for this is, like the weather influences the waves similarly the mind is influenced by
264
Bhai Gurdas Ji has mentioned regarding the monkey in his Vaar 32 Pauri 11;
bwdru mutI n CfeI Gir Gir ncy Jikxu JIkY ]
Monkey too does not leave the handful of corn (in the pitcher) and suffers dancing and gritting its teeth from
door to door.

our past sensory experience. The mind being repository of all our experiences from
the eyes, ears, nose, tongue and skin leaves an impression to the mind so that for any
new input it would either have, courage or fear; anger or pleasure; faith or mistrust;
desire or repulsion; elation or depression; happiness or sadness. The Guru’s shabad
helps to calm the mind by changing its repository thus its reaction towards a
scenario;
mn ky qrMg sbid invwry ; rsnw shij suBweI ]
(1233-13, swrMg, mÚ 3)
The Shabad calms the turbulent waves of the mind; the tongue is intuively imbued with peace.
Krishna in Bhagvad Gita says regarding the mind;

bNDurwËmwËmnáqáX XynwËmYvwËmnw ijq:[
AnwËmnáqu SZuËvy vqy~ qwËmYv SZuvq` [6]
bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ
anātmanas tu śatrutve vartetātmaiva śatru-vat
For those who have conquered the mind, it is the best of friends. But for those who
have failed to do so, the mind remains the greatest of enemies.
(Bhagvad Gita, 6.6)
Junaid is a 9th century Persian Sufi mystic and there is a story of him teaching his
desciples about the mind.
Junaid was going through the market place of the town with his disciples. A man
was dragging his cow by a rope, and Junaid said ’Wait’ to the man, and told his
disciples ’Surround this man and the cow. I am going to teach you something.’ The
man stopped – Junaid was a famous mystic – and he was also interested in what he
was going to teach these disciples and how he was going to use him and the cow.
Junaid asked his disciples ’I ask you one thing: who is bound to whom? Is the cow
bound to this man or is this man bound to this cow?’ Of course, the disciples said
‘The cow is bound to the man. The man is the master, he is holding the rope, the
cow has to follow him wherever he goes. He is the master and the cow is the
slave.’And Junaid said ’Now, see.’ He took out his scissors and cut the rope – and
the cow escaped. The man ran after the cow, and Junaid said ’Now look what is
happening! Now you see who is the master; the cow is not interested at all in this
man – in fact, she is escaping.’ The man was very angry, he said ’What kind of
experiment is this?’ But Junaid said to his disciples ‘And this is the case with your
mind. All the nonsense that you are carrying inside is not interested in you. You are
interested in it, you are keeping it together somehow – you are becoming mad in
keeping it together somehow. But you are interested in it. The moment you lose
interest, the moment you understand the futility of it, it will start disappearing; like
the cow- it will escape.’

keI mUV ; pqR pUjw krMq ]

pd ArQ:- pqR- qpq, ibl pqr, leaves (of Bilva/Tulsi)[
AYsy srb SkqI spMn ƒ C`f ky keI mUrK ibl pqr jW qulsI pqr lY ky iSv jW
Twkr dI pUjw krdy hn[
(Leaving such a great entity behind) Some fools worship with Bilva265 (Patr) and
Tulsi leaves
keI isD swD ; sUrj isvMq ]

pd ArQ:- isvMq- isauNdy hn, worship (e.g. Surya Namaskar)[
keI isD swDk sUrj ƒ isauNdy hn[
Some Sidhas worship the sun;
keI plt sUrj ; isjdw krwie ]

pd ArQ:- plt sUrj- sUrj qoN ault, Bwv p`Cm idSw, opposite from the sunrise
meaning to the west[ isjdw-m`Qw tykxw, prostrate (Sijda)[
keI p`Cm v`l mUMh krky isjdy krdy hn[
Some pay obeisance with back towards sunrise (meaning, they worship facing the
west- Muslims)
pRB eyk rUp ; dÍY kY lKwie ]4]234]

pd ArQ:- dÍY-do rUp, two forms meaning duality[ lKwie- dyKdy hn, jwxdy hn, sees,
recognise it[
svwmI qW iek rUp vwlw sI, ieh aus ƒ do rUp krky jwxdy hn[
Almighty is one but these people worship as if there are two.
Bhagat Naam Dev Ji says;
ihMdU AMn@w ; qurkU kwxw ] duhW qy ; igAwnI isAwxw ]

The Hindu is sightless; the Muslim has only one eye. The enlighted scholar (who has pure love and
devotion irrespective of faith) is wiser than both of them.
265
The English name for Bilva is Bael, also called ‘stone apple’ as its rather a large fruit which is like a pale
yellow sun when ripe. The Hindi name is Bel or Bael Sripal. In Sanskrit it is also called Bilva or Sriphal. The
botanical name for this tree is Aegle Marmelops, and it belongs to the Rutaceae family. In the Atharva Veda it is
described as being so sacred that its wood may not be burned for fuel. It is still worshipped today as a totemic
deity by the Santhal tribes in India. According to Shiv Puran (7 AD), the Bilva tree is the manifest form of Lord
Shiva himself, while all the great tiraths (pilgrimage places) are said to reside at its base. One who worships the
shivalingam while sitting under the Bilva, attains the state of Shiva. Washing the head by this tree is said to be
the equivalent of bathing in all the sacred rivers. One who performs Bilva worship with flowers and incense
achieves Shiva.

ihMdU pUjY dyhurw ; muslmwxu msIiq ]

nwmy soeI syivAw ; jh dyhurw n msIiq ]4]3]7]
(875-3, iblwvlu goNf, Bgq nwmdyv jI)
The Hindu worships at the temple, the Muslim at the mosque. Naam Dev serves that Almighty, who
is not limited to either the temple or the mosque. ||4||3||7||
Once, Sikhs came to Sri Guru Gobind Singh Ji and requested Guru Ji to explain the
meaning of the above stanza of Gurbani.
Guru Ji answered, “The ancestors of Hindus has spoiled their real path. Whereas, the
ancestors of Muslims have corrected their path. Whenever, Muslims sit for a
discourse, they talk about their conduct, the detachment from Maya and then they
sing their praises and aspire to be like them. Which is why, a Muslim is blind from
an eye. The reason for the blindness in one eye is due to their belief, which makes
them think that only their path is right, and others are wrong. The second reason is
due to their cruel nature (towards animals). A Hindu is completely blind because he
is an idol worshipper wherein he considers a stone to be Almighty. Secondly,
wherever they sit for a discourse to talk about their ancestor, they talk about the
plays of Krishna with the Gopis (milkmaids). They sing his plays in poetry, which is
shameful. The Hindus then dress young boys with beautiful clothes and make them
dance. The names are kept as, Kanhaiya or as Gopi. Just like Guru Nanak Dev Ji has
said,
vwiein cyly ; ncin gur ] pYr hlwiein ; Pyrin@ isr ]
auif auif rwvw ; JwtY pwie ] vyKY loku ; hsY Gir jwie ]
The disciples plays the instruments and the gurus (Ram an Krishen) dance. They move their feet and
roll their heads. The dust flies and falls upon their hair. After watching them, the people (audience)
goes home and laugh,
rotIAw kwrix ; pUrih qwl ] Awpu pCwVih ; DrqI nwil ]

gwvin gopIAw ; gwvin kwn@ ] gwvin sIqw ; rwjy rwm ]
as they know that performers was beating the drums to complete the rhythm for the sake of their
bread means to earn a living; they even throw themselves upon the ground. The milkmaid sings,
even Krishen sings, Sita (Ram’s wife) sings, Ram sings and they also sing the Prophet Kings;
inrBau inrMkwru ; scu nwmu ] jw kw kIAw ; sgl jhwnu ]

(465-10, Awsw, mÚ 1)
but among all, Almighty whose Name is True is fearless and formless; Almighty whose creation of
this entire universe,
The dancing they perform is considered as devotion to them. Further, some say that
they are performing the play of Almighty. They are blind from both eyes. The
followers are only interested in dancing and contemplating on the plays of Krishna

with the milkmaids (Gopis) but do not contemplate on his message (in Bhagvad
Gita). They perform whatever they wish to do (under the pretext of faith) which is
why Hindus is blind.
(Parchi Patsahi Dasvin by Sevadas 1741AD- Sakhi 49)
Note: From the above story, Guru Ji makes it clear that by taking birth in a particular
faith or by following certain rituals does not warrant one to liberation. This includes
Sikhs as well. The usage of the above 2 faiths are just anologies to explain that
selective acceptance of principles can make one to be blind from both eyes and
single (in spirituality) and this includes Sikhs. One has to have total submission.
Practices if done with pure spiritual conviction (Bhavna) is true (i.e. Bhagat Dhanna
Ji worshipped a stone but attained Almighty). One needs to have pure love and
devotion for Almighty in order to be liberated. There are many Hindus and Muslim
saints that attained liberation amongst them is, Bhai Mardana Ji, Sheikh Fareed Ji,
Rai Bular, Daulat Khan, Pir Buddhu Shah, Gani Khan, Nabi Khan, Allah Yaar
Khan, Moti Mehra Ji, Todar Mal Ji, Raja Shivnabh, etc. The list is endless. Guru Ji
did not have discrimination on faiths, it is only of the hypocritics who destroy the
real path. Sri Guru Granth Sahib Ji has saints (Bhagats) from all faiths. Only their
love and devotion matters.
AniCj qyj ; AnBY pRkws ]

pd ArQ:- AnBY- (AnuBv) igAwn, fr ibnw, ‘realised’ (Anbhav) meaning
enlightened meaning fearless[
jo nw iC`jx vwly qyj vwlw, fr qoN ibnW pRkwS rUp hY[
His illuminence (glory) doesn’t wear out, He is Fearless and Resplendent
dwqw durMq ; AdYÍ Anws ]

pd ArQ:- durMq- byAMq, infinite[ AdÍY- dÍYq rihq, sans duality[ Anws-nwS rihq,
indestructible[
byAMq dwqw hY, dvYq qoN rihq qy nwS qoN rihq hY[
Giver of infinite gifts, He is beyond duality and destruction
Note: Gift (dwq). There various kinds of gifts one can ask for from the benefactor
Almighty in the radius of Maya. However, the gifts that a Gurmukh (Guru-oriented
Sikh) would ask for has been mentioned below;
krqw ; qU myrw jjmwnu ]

iek diKxw hau qY pih mwgau ; dyih Awpxw nwmu ]1] rhwau ]
O Creator Lord, You alone are my Benefactor. I beg for only one blessing from You: please bless
me with Your Name. ||1||Pause||

pMc qskr Dwvq rwKy ; cUkw min AiBmwnu ]

idsit ibkwrI durmiq BwgI ; AYsw bRhm igAwnu ]2]
The five wandering thieves are captured and held, and the egotistical pride of the mind is subdued.
Visions of corruption, vice and evil-mindedness run away. Such is the spiritual wisdom of God. ||2||
jqu squ cwvl , dieAw kxk kir ; pRwpiq , pwqI Dwnu ]

dUDu krmu sMqoKu GIau kir ; AYsw mWgau dwnu ]3]
Please bless me with the rice of truth and self-restraint, the wheat of compassion, and the leaf-plate
of meditation. Bless me with the milk of good karma, and the clarified butter, the ghee, of
compassion. Such are the gifts I beg of You, Lord. ||3||
iKmw DIrju kir gaU lvyrI ; shjy bCrw KIru pIAY ]

isPiq srm kw kpVw mWgau ; hir gux nwnk rvqu rhY ]4]7]
(1329-9, pRBwqI, mÚ 1)
Let forgiveness and patience be my milk-cows, and let the calf of my mind intuitively drink in this
milk. I beg for the clothes of modesty and Almighty's Praise; Nanak chants the Glorious Praises of
Almighty. ||4||7||
Everyone in the creation receives gifts but only a handful acknowledges because
ignorance puts a veil before our eyes. An ‘Ardas’ (prayer) for the thanksgiving can
only be made if one has the ‘eyes’ to see the gifts bestowed and have gratitude for
them. In order to have the ‘eyes’ to visualise these gifts, we need to increase our
personal development like good deeds (Kiryaman Karam), compassion, forgiveness,
patience, modesty and Almighty’ praise as mentioned in the Shabad above. Gifts can
be the smallest of the small (i.e. breath), without which we cannot even live and it is
about being contented. The following is a hymn by Guru Arjan Dev Ji expressing
gratitude;
qum hI dIey Aink pRkwrw ; qum hI dIey mwn ]

sdw sdw qum hI piq rwKhu ; AMqrjwmI jwn ]1]
(1216-19, swrMg, mÚ 5)
You have blessed me with all sorts of gifts; you have blessed me with honor and respect. Forever
and ever, You preserve my honor, Dear Knower of Hearts. ||1||
sB rog sog qy ; rhq rUp ]

pd ArQ:- sog- gMm, sorrow[ rhq- ibnw, sans[
swry rogW sogW qoN rihq rUp vwlw hY[
He is beyond all the physical and mental ailments

AnBY Akwl ; ACY srUp ]5]235]

pd ArQ:- AnBY- igAwn, knowledge[ Akwl- kwl qoN ibnW, timeless, beyond death[
jo igAwn srUp kwl qoN ibnW qy kìtAw nhI jWdw[
He is the form of knowledge that is beyond time and impregnable.
krxw inDwn ; kwml ikRpwl ]

pd ArQ:- kruxw- dieAw, mercy[ inDwn- Kjwnw, treasure[ kwml-pUrw, sMpUrn,
complete[
dieAw dw Kjwnw Aqy pUrn ikRpwlU hY[
He is the treasure of mercy and a complete form of blessings.
duK doK hrq ; dwqw idAwl ]

pd ArQ:- doK-ivkwr, demerits, vices[ hrq- nws, destroy[ dwqw- dyx vwlw, giver[
idAwl-dieAw krn vwlw, merciful[
duK qy doKW dw nws krn vwlw, idAwlU dwqw hY[
He is the destroyer of sorrows and weaknesses (& sins/vices); He is the house of
mercy and benevolent
AMjn ibhIn ; AnBMj nwQ ]

pd ArQ:- AMjn- kwlK, kwlw dwg, mark made by antimony powder, blot[ ibhIn-
rihq, kwlK qoN rihq, without[ AnBMj- Atut, nw tu`tx vwlw, imperishable[ nwQ-
suAwmI, mwlk, Master[
mwieAw qoN rihq nw tutn vwlw suAwmI hY[
He is beyond Maya266 and is an imperishable Master
jl Ql pRBwau ; srbqR swQ ]6]236]

pd ArQ:- jl- pwxI AMdr, within the waters[ Ql-DrqI, land[ pRBwau- pRqwp, Asr,
influence[ srbqR- sB, all[ swQ- nwl, with[
jlW QlW ivc ausy dw pRqwp hY Aqy EhI sB dy swQ hY[
His influence exist in the waters and earth and He is the only one which exist within
everyone. Meaning, He is the Atma form in everyone (Haumai).
266
AMjn (Anjan): a black mark made by antimony powder (surma). This denotes that the black mark is the
physical creation known as Maya and has always been known as a distraction if perceived without the presence
of Almighty (which in-fact it isn’t). So Maya is a hindrance in the pathway to unite with Almighty if it is seen as
a hallucination that it exist of its own and thus the following characteristics of Maya is made, Asat (false), Jarr
(lifeless) and Dukh (pain). Whereas Almighty is Sat (truth), Chetan (power/life) and Anand (bliss).

ijh jwq pwq ; nhI Byd Brm ]

pd ArQ:- pwq- ibrwdrI, kul, Kwndwn, lineage, social strata[ Byd- Prk,
differences[ Brm- duibDw jW BulyKw, doubt, misconception[
ijs dI koeI jwq ibrwdrI qy Brm Byd nhI hY[
He does not belong to any particular creed, social status, entirely transparent and
beyond misconceptions;
ijh rMg rUp ; nhI eyk Drm ]

pd ArQ:- rMg- cmVI dw rMg, skin colour[ rUp- mUMh jW srIr dI idK, dyKx ivc ikho
ijhw lgdw, form of the face and body[ nhI eyk Drm- auh iek Drm dw nhIN, auh Drm
qoN rihq hY, does not have allegiance with a single faith[
ijs dw koeI rUp rMg qy iek Drm nhI hY[
He has no specific form, colour and particular faith;
ijh sqR imqR ; doaU eyk swr ]

pd ArQ:- sqR- duSmx, enemy[ imqR- dosq, ally[ doaU- donoN, both[ eyk swr- ieko
ijhy, the same[
ijs ƒ vYrI qy im`qR dovyN ieko ijhy hn[
Friends and foes are the same to Him;
imqR sqRü n kCU jwnY ; srb jIA smq ]4]

(1018-3, mwrU, mÚ 5)
It knows nothing of friend and enemy; all beings are alike to Him. ||4||
ACY srUp ; Aibcl Apwr ]7]237]

pd ArQ:- ACY- AivnwSI, nw nws hox vwlw, indestructible[ Aibcl- Afol, sdw rihx
vwlw, immovable, permanent[ Apwr- Byd nhIN pwieAw jw skdw, beyond[
aus dw nw nws hox vwly dw srUp Aibcl qy Apwr hY[
His form is indestructive, Immovable and beyond the grasp of mind.

jwnI n jwie ; ijh rUp ryK ]

pd ArQ:- ijh- ijsdw, whose[ ryK- jo ilKy hoey qoN jW ilKx qoN bwhr hY, creases on
palm/sole/forehead known to tell one’s destiny[
ijs dw koeI rUp ryK jwixAw nhI jWdw[
Whose form and destiny cannot be understood;
kih bws qws ; kih kaun ByK ]

pd ArQ:- kih- ikQy, where[ bws- vsdw, dwell[ qws- auh, He (Almighty)[ kaun-
kyhVw, what[ ByK- pihrwvw, garb[
aus dw vwsw ikQy hY? Aqy ikhVw ByK khIdw hY?
Where does He dwell? What is His outfit?
kih nwm qws ; hY kvn jwq ]

pd ArQ:- kih- kI, what[ qws- aus, His[ kvn- kyhVI, which[
aus dw nwm kI hY? Aqy jwq kI hY?
What is His name? What is His caste?
ijh sqR imqR ; nhI puqR BRwq ]8]238]

pd ArQ:- sqR- duSmx, enemy[ imqR- dosq, friend[ BRwq- Brw, brother[
ijs dw koeI imqR SqrU jW puqR Brw nhI hY[
He does not have friend or enemy nor son or brother.
krxw inDwn ; kwrx srUp ]

pd ArQ:-kruxw- dieAw, compassion[ inDwn- Kjwnw, treasure[ kwrx-zrIAw, krky,
cause[ srUp-hoNd, genesis[
auh ikRpw dw Kjwnw qy sB dw kwrx srUp hY[
He is the treasure of compassion and is the genesis of all causes;
ijh ckR ichn ; nhI rMg rUp ]

pd ArQ:- ichn- icMnH, inSwn, auh iksy inSwn jW icMnH dw muQwj nhIN, marks of
destiny[ ckR-idSwvW, ijvyN cVHdw, iCpdw, au~qr, d`Kx, auh idSwvW ivc nhIN vsdw,
directions[ rMg-auh kwly gory rMg ivc nhIN AwauNdw, colour[ rUp- sUrq, ausdI koeI Skl
sUrq nhIN hY, form[
ijs dw koeI icMnH c`kr qy rUp rMg nhI hY[
He have no particular palmistry marks, colour and form;

ijh Kyd Byd ; nhI krm kwl ]

pd ArQ:- Kyd- duK, Sok, Gbrwht, grief[ Byd- Prk jW rwz, difference[ kwl-smW,
time[
ijs ƒ krmw dw Kyd dy kwl dw Byd nhI hY[
He is free from the grief created by Karam (deeds); Not subjected to Kal
(time/death),
Note: Types of Karam. The following are the types of Karam (deeds) one performs;
I. inq (Nit) –Daily deeds

II. inimq (Nimeet) – Deeds for purpose of others
III. kwmk (Kamak) – Deed for specific wish
IV. pRwsicq (Praschit) – Deeds to repay
V. iniKD (Nikhed) – Deed against the faith or huminity values.
sB jIv jMq kI ; krq pwl ]9]239]

pd ArQ:- jIv- qurn vwly jIv, beings that are on the ground and water[ jMq- au~fx
vwly jIv, beings that fly[ pwl- pwlx, nourish[
auhI swirAW jIvW jMqW dI pwlxw krdw hY[
He is the nourisher of all beings both on the land and sky.
aurDM ibrhq ; is`DM srUp ]

pd ArQ:- aurDM- aucqw, pride, ego[ isDM- kilAwx, mukqI, liberation[
aucqw qoN iblkul rihq hY[ Aqy klXwn srUp hY[
Free from pride and ego, the form of salvation;
buDM Apwl ; juDM AnUp ]

pd ArQ:- buDM- buDI, intellect[ Apwl- byAMq, infinite[ juDM- juD, war[ AnUp- by-
imswl Bwv ausdy brwbr dw koeI nhIN, unparalleled[
Apwr buDI vwlw Aqy by-imswl juD krqw hY[
Infinite intellect and He is the creator of unparalleled battles,

ijh rUp ryK ; nhI rMg rwg ]

pd ArQ:- rUp- cyhrw, Skl, form[ ryK- ilKy hoie lyK, Paralbhad Karam (pre-
destined deeds)[ rMg- KuSI, emotion[ rwg- Sok, dvYS, attachment[
ijs dI koeI rUp ryK qy rMg rwg nhI hY[
He has no form, destiny, colour and attachment;
AniCj qyj ; AniBj Adwg ]10]240]

pd ArQ:- AniCj- nw Kqm hox vwlw, inexhaustible[ qyj- pRcMf pRkwS, pRqwp,
radiance, glory[
jo nw iC`jx vwly qyj vwlw, iksy nwl vI nw iB`jx vwlw, qy dwg qoN ibnW hY[
His eminence is inexhaustible; Detached (from all excitements and emotions) and
Immaculate.
jl Ql mhIp ; bnqn durMq ]

pd ArQ:- mhIp- rwjw, king[ bn- smUh, all[ qn- swQ, company[ durMq- byAMq,
infinite[
jo jlW QlW dw rwjw hY, auh byAMq sB dy swQ hY[
Master of land and water and the infinite Almighty is companion of all (in the form
of Atma);
ijh nyq nyq ; insidn aucrMq ]

pd ArQ:- insidn- idn rwq, day and night[
ijs ƒ insidn sdw byAMq byAMq (mn qy srIr) nwl khIdw hY[
Day and night the entire creation calls Him, infinite (through mind and body);
pwieE n jwie ; ijh pYr pwr ]

pd ArQ:- pwieE- pwieAw, attain[ pwr- shore[
ijs dw pwrlw kMFw pwieAw nhI jWdw[
Whose other end cannot be found. Meaning, the more one attempts to discover/learn
Him, the further and greater He is observed.

dInwn doK ; dihqw audwr ]11]241]

pd ArQ:- dInwn- dInW dy, mzlUmW dy, meek[ doK- ivkwr, vices (lust, anger, greed,
attachment & ego)[ dihqw- swVnw, burn[
auh audwr dInW dy doKW ƒ swVn vwlw hY[
He is benevolent and burns all the weaknesses of the meek.
keI kot ieMdR ; ijh pwnhwr ]

pd ArQ:- kot- kRoVw, tens of million[ pwnhwr- gulwm, syvk, servant, attendant[
keI kRoVW ieMdR ijs dy pwxI Brn vwly hn[
Tens of millions of Indars (King of heaven) are His water carriers;
keI kot rudR ; jugIAw duAwr ]

pd ArQ:- duAwr- drvwzw, door[
keI kroVW iSvjI ijs dy bUhy nwl jVy hoey hn[ Bwv bUhw m`l ky bYTy hn[
Tens of millions of Shivas (Deity of destruction) are at His doorstep. Meaning, death
stands at the doorstep of Almighty which means that one has to be dead (by killing
Haumai) in order to achieve Him. The death of one’s identity grants the access to
Almighty.
keI byd ibAws ; bRhmw AnMq ]

pd ArQ:-byd ibAws- irSI dw nwm, ijsny bydW dw viKAwn kIqw, Vedh Vyas is one of
the greatest Rishis responsible for classifying the 4 Vedas [ bRhmw- bydW ƒ rcn vwlw,
bRhmw, Brahma[ AnMq- ikMny hI jW bhuq, numerous[
ikMny hI vyd ivAws qy bRhmw[
There are many Vedh Vyas267 and countless Brahmas (deity of creation),
ijh nyq nyq ; insidn aucrMq ]12]242]

pd ArQ:- nyq nyq- byAMq byAMq, infinite[ ins- rwq, night[ idn- idn, day[ aucrMq-
jpxw jW jpdy, chant[
ijs ƒ rwq idn byAMq byAMq (mn Aqy bwnI) nwl aucwrdy hn[
who utters Almighty as infinite through mind and speech.
267
Vedh Vyas is the author of the great epic Mahabharata, Vedh Vyas was the first and greatest acharya of
Sanatan Dharma. He is responsible for classifying the four Vedas, wrote the 18 Puranas and recited the
Mahabharata.

qÍpRswid ] sÍXy ]
Your Grace. Savaiye
dInn kI pRqpwl krY inq ; sMq aubwr gnImn gwrY ]

pd ArQ:- dInn- grIb, meek[ pRqpwl- pwlxw, nurture[ aubwr- bcwauxw, save[
gnImn- vYrI, enemy[ gwrY- grk krnw, to sink, vanish, be wasted[
jo dInW dI hr roz pwlxw krdw hY, inq sMqW ƒ duKW qoN bcwauNdw hY Aqy vYrIAW
ƒ gwrq (grk) krdw hY[
He sustains the meek in every moment of their lives, He protects the saints (from
pains) and vanishes their enemies;
pC psU ng nwg nrwDp ; srb smY sB ko pRiqpwrY ]

pd ArQ:-pC- pMCI, birds[ psU- pSU, land animals[ ng- jo jIv gmn nw kry (phwV,
ibRC), unanimated beings like trees, mountains, etc.[ nwg- s`p, snake[ nrwDp- rwjy,
king[ pRiqpwrY- pwlxw krdw, nurture[
jo vI pSU pMCI ibRC jW phwV s`p qy rwjy hn, swry simAW ivc ienW sBnw ƒ vKo
vKrw pwldw hY[
Animated beings such as birds, animals, snakes and kings and unanimated beings
such as trees and mountains, He nurtures them all. Meaning, at all times Almighty is
the sole sustainer of the entire spectrum of His creation.
poKq hY jl mY Ql mY pl mY ; kl ky nhI krm ibcwrY ]

pd ArQ:-poKq- pwldw, pwlxw krdw, sustains, nurture[ jl mY- pwxI ivc, within
water[ Ql mY- DrqI ivc, on land[ pl mY- pl ivc, measurement of time equivalent
to 22.5 seconds[ kl- bIq cuikAw klH, Awaux vwlw klH, past and future[ krm- kMm,
deeds[ nhI- nhIN, does not[ ibcwrY- ibcwrdw, contemplates[
jo jl ivcly qy DrqI ivcly jIvW dy pyt pl ivc Br idMdw hY, kl dy krm dI
ivcwr nhI krdw, Bwv iksy dy kIqy krmw ƒ nhI vyKdw[
Instantly (Pal – a unit of time equal to 22.5 seconds) He sustains all the beings
(Jeev) within water and on earth, He never considers the past or the future deeds of
the beings before feeding them. Meaning, Almighty is capable of bestowing beyond
pre-determined returns of Karam (Pralbhad) and He is the most forgiving.

dIn dieAwl dieAw iniD ;

doKn dyKq hY pr dyq n hwrY ]1]243]
pd ArQ:- dieAw- ikrpw, mercy[ iniD- Kjwnw, treasure[ doKn- doS, faults[ dyKq
hY- dyKdw hY, sees[ dyq- dyNdw, bestowes[ n hwrY- Qkdw nhIN, relentlessly[
auh dIn dieAwl dieAw dw Gr qy Kjwnw swfy gunwhW ƒ vyKdw hY, pr dyx qoN
hwrdw nhI hY, Bwv gunwhW ƒ vyKky rozI dyn ƒ nhI hwrdw[
He is the House of Mercy, the Treasure of Compassion for the meek; He never fails
to feed even after observing the sins/flaws of its beings.
Note: Six (6) qualities of Almighty and six (6) flaws of a being268. The following are
the qualities and flaws of an Ishvar (the creator) and Jeev (creation). Besides these
qualities, Almighty is also Sat (truth), Chit (energy) and Anand (bliss);
No. Qualities of Ishvar (Creator Faults of Jeev (the creation- beings)*

Almighty)
1. auqpqI krnI- To create jMmxw- Birth
2. pwlnw krnI- To sustain mrxw- Death
3. lYqw krnI- To destroy hrK- Joy
4. AMqrjwmqw- Omniscient sog- Sorrow
5. krmW Anuswr Pl dyxw- To give in BuK- Hunger
accordance with Karma
6. jUnW dI qbdIlI- Transformation of qRyh- Thirst
species
*Birth and Death is the nature of our body, joy and sadness is the habit of our mind
and Hunger and Thirst is the nature of our life forces (Pran). Thus to be free from all
these faults, one has to elevate above the body, mind and life forces.
dwhq hY duK doKn kO ; dl dujn ky pl mY dl fwrY ]

pd ArQ:- dwhq- dwh, swVnw, incinerates[ dl- POj, smUh JuMF , army, all[ du`jn-
durjn, bury purS, wicked[ dl- dlnw, cUr krnw, crush[
duKW qy doKW ƒ swVdw hY[ Aqy bury purSW dy dlW ƒ pl ivc dl sutdw hY[
He burns all the pains and demerits; He is capable of perishing the enormous army
of the wicked (vices) instantly. Meaning, Almighty is able to vanish the past deeds
(Paralbhad Karam) which are the reason for pains and faults in this life. Further,
268
sRI gurU gRMQ swihb jI stIk tkswl sRI dmdmw swihb pihlI poQI, tIkwkwr sMq gurbcn isMG jI ‘Kwlsw’ pnw 198 [
Sri Guru Granth Sahib Ji Steek Taksal Sri Damdama Sahib Volume 1 by Sant Giani Gurbachan Singh Ji Khalsa
page 198

Almighty is capable of surpressing the vices which are instrumental in creating

reactionary deeds (Kriyaman Karam) to the Paralbhad thus obliterating Kriyaman
Karam (reactionary deed) which in return becomes the depository of deeds (Sanchit
Karam) upon death. Thus, Almighty is capable of vanishing all the three (3) types of
Karam, Paralbhad, Kiryaman and Sanchit.
KMf AKMf pRcMf phwrn ; pUrn pRym kI pRIq sBwrY ]

pd ArQ:- AKMf- nw tutx vwlw, jo tu`t nhIN skdw, inviolable, unbreakable[ pRcMf-
qyjvwn, glorious[ phwrn- pRhwrn, nws krn vwlw, destroyer[ pRIq- ipAwr, love[
sBwrY- sMBwldw hY, cherishes[
jo KMfn qoN AKMf Aqy qyjvwn hn, aunW ƒ pRhwrn vwlw hY[ Aqy pRymI dI pRIq ƒ
sMBwldw hY[ Bwv pRymI dI pRIq vyK ky pRsMn huMdw hY[
He is the perisher of inviolable and glorious yet He cherishes the love of His
devotees. Means although Almighty has the ultimate strength and power, yet he
remains obliged in the love of his devotees. Guru Arjan Dev Ji says;
qU Bgqw kY vis ; Bgqw qwxu qyrw ]10]

(962-11, rwmklI, mÚ 5)
You are under the control of Your devotees; You are the strength of Your devotees. ||10||
pwr n pwie skY pdmwpiq ; byd kqyb AByd aucwrY ]

pd ArQ:- pdmw piq- pdmw, mwieAw dw pqI ivSnMU, the consort of Lakshmi, pdmw=
lotus, lotus is an aniconic of goddess Lakshmi, the consort goddess of Maya=
Vishnu[ pwr- Byd jW AMq, secret, an end[ byd- cwr byd irg, Xjur, swm Aqy AQruv,
the four Vedas (Rig, Yujr, Sham & Atharban)[ kqyb- qOryq, j`bUr, AMjIl Aqy kurwn,
the four holy books of Middle Eastern faiths (Taurat, Jamboor, Anjeel & Quran)[
AByd- Byd rihq, unknowable, mystery[ aucwrY- aucwrdy, kihMdy, declare, assert[
ivSnMU ijs dw AMq nhI pw skdw, Aqy vyd kqyb vI kihMdy hn, jo aus dw Byd
nhI lB skdw[
Deity Vishnu has failed to fathom Him; The Vedas and the books of Abrahamic
Faith (Keteb) assert Almighty as unknowable;
2nd Meaning: Almighty is beyond the comprehension of deities, scriptures and the
respective discourses. His creation through the time remains new at every single
fraction of time. Therefore, no one can ever describe Him in a logical manner.

rojI hI rwj iblokq rwjk ;

roK rUhwn kI rojI n twrY ]2]244]
pd ArQ:- rojI- roj hI, in`q hI, everyday[ hI- inscy vwck pRqXX , jrUr,
consistently[ rwj- rwz, lukvyN Byd, gu`Jy pwp, secrets[ iblokq- vyKdw hY, sees[ rUhwn-
rUh, jIvW, beings[ rojI- in`q dI Kurwk, everyday[ rwjk- AMn dwqw, almsgiver[ roK-
kRoD, anger[ n twrY- bMd nhIN krdw, uninterrupted[
auh AMn dwqw sdw hI swfy gupq kMmw ƒ vyKdw hY, pr Pyr vI gu`sy ho ky jIvW dI
rozI bMd nhI krdw[
The nourisher of all is always watching our secret deeds/sins but yet He does not get
angry and deprive us from our requirements. Meaning, Almighty is beyond enmity
and discrimination as He is stronger than our worst sins.
Story of Prophet Musa

Once, Musa pleaded to Almighty that since Almighty has many tasks to perform, he
should handover the task of providing everyone’s requirements (rojI). Almighty
replied that the task of providing to everyone is very difficult and he would not be
able to do it. Musa insisted and Almighty handed over the task of providing in two
(2) cities first and promised to handover the whole task if he performs it well. Musa
agreed. When Musa started to provide everyone’s requirements, he saw a person
having an intercourse with a fresh dead corpse of a lady that was just buried
(necrophilia). Musa considered him extremely terrible and did not provide his
requirements. After providing for everyone, Musa returned to Almighty and
Almighty asked him whether has he provided for everyone? Musa replied, “Yes
except for one person who was very sinful.” Almighty replied, “You should not
have stopped providing to that person. The deeds has already been destined and you
should have provided to everyone.” Musa replied, “Do you provide to everyone?”
Almighty replied yes. Then Musa took off his hat and saw a small insect and wanted
to see whether it has been provided its requirements. To his surprise, he saw the
insect holding a small grain of rice. Upon seeing this, Musa said to Almighty, “Dear
God, only you can provide everyone’s requirements. There is no bigger
philanthropist than you.”

kIt pqMg kurMg BujMgm ; BUq BivK Bvwn bnwey ]

pd ArQ:- kIt- kIVy, crawling insect (i.e. ants, centipede, fleas, beetle etc.)[ pqMg-
aufx vwly pqMgy, jYsy Bvry, Bm`kV Awidk, insect flight (i.e. grasshopper, bees,
butterfly, dragonfly, etc.) [ kurMg- ihrn, deer[ BujMgm- s`p, snakes[ BUq- bIq
cikAw smW, past[ BivK- Awaux vwlw smW, future[ Bvwn- vrqmwn, present[
kIVy, pqMgy, hrn, qy s`p Awidkswry jIv aus ny ip`Cy bxwey sn, A`gy bxwvygw,
qy hux vI bxwey hoey hn[
He has made (past) insects, bats, deer, snakes, etc. and will continue making (future)
and is currently making them too (present). Meaning, through the time, Almighty
creates the perishable creation and He never stops to create in order to provide us the
opportunity to liberate.
dyv Adyv Kpy AhMmyv ; n Byv liKE BRm isau Brmwey ]

pd ArQ:- dyv- dyvqy, deities[ Adyv- rwKS, demons[ Kpy- Kp gey, mr gey, worn
down[ AhMmyv- hOmY, Haumai (I-ness), [ Byv- Byd, AMq, mystery, end[ liKE-
jwixAw, smiJAw, to be known[ BRm- BulyKw, illusions, delusion & hallucination[
Brmwey- BrmwieAw, BulwieAw, deluded[
dyvqy qy dYNq hMkwr krdy Kp gey hn, aus dy Byq ƒ iksy ny vI nhI jwixAw,
ikauNik ienW ƒ aus ny Brm nwl BrmW id`qw hY[
The deities and demons have worn down being in Haumai (I-ness) but still no one
has understood Almighty because He has deluded them in illusions. Meaning,
although Almighty is the mightiest but the only way to attain Him is through loosing
one’s identity and be in humbleness. The most egoistic (deities) and strongest
(demons) have failed for only a single reason that they could not get rid of their
pride and identity (Haumai). Note: To be gifted with certain gift i.e. strength,
intelligence, luck, destiny, fame, etc. may bring comforts in this life but does not
warrant liberation.
byd purwn kqyb kurwn ; hsyb Qky kr ; hwQ n Awey ]

pd ArQ:- purwn- ihMdUAW dy ATwrW purwx, the eighteen (18) Puranas[ hsyb-ihswb,
mathematics (logic), accounts[ Qky- Q`k gey, tired[
vyd purwx Awidk ihMdU pusqk qy kurwn ikqwbW vI bhuq lyKw krdIAW Q`k geIAW
hn, pr auh iksy dy h`Q nhI AwieAw[
The Eastern and Semitic scriptures are tired calculating but Almighty has not come
into their grasp. Meaning, Eastern and Semitic scriptures are bounded by Karmic
rituals and thus the word hsyb (calculation) has been used. As Karma is a system
bonded by debit and credit of deeds.

pUrn pRym pRBwau ibnw ;

piq isau ikn sRI pdmwpq pwey ]3]245]
pd ArQ:- pRBwau- Asr, qwsIr, jo vyKI nhI jw skdI, Aqy mihsUs jW AnuBv huMdI hY, ijvyN
sUrj dy cVn nwl Du`py Awey qoN ibnW hI AMdr bYTy AwdmI ƒ grmI pRqIq hox l`g jWdI hY,
iehI sUrj dw pRBwv hY, the result, something which although not being in contact is
felt (i.e. sun rays)[
pRym dw pUrw Asr hoey qoN ibnW d`so ie`jq nwl vwihgurU ƒ iks ny pwieAw hY? Bwv
pRym dy Bwv qoN ibnW vwihgurU dw imlxw qW ikqy irhw, aus dy dr qy ie`zq vI nhI
huMdI[
Without the indirect effect of complete love (unconditional), no one has attained
Almighty. Meaning, without love there is no honour/pride let alone salvation.
Note: Indirect effect is stated as a meaning for pRBwau (Perbhao). For an example, as
sun rises, a person sitting at home although not in contact with the rays of sunlight
will experience warmth; this is Pebhao. In order for a complete love with Almighty
there is no place for self (Haumai) and when one realises that he/she is in love with
Almighty, that is actually the time of incomplete love. So the indirect effect of
complete love is a state of experiencing the grace without putting Self in the
equation. Thus, a person of such level will not be able to distinguish bliss as it
blends into it naturally. Just like experiencing warmth while not present outdoor or
in contact with sun, the presence is Haumai.
Awd AnMq AgwD AdYÍK ; su BUq Biv`K Bvwn ABY hY ]

pd ArQ:- Awd- mu`F qoN, beginning[ AnMq- An+AMq= ijsdw AMq nhIN,
without+end= endless[ AgwD- gihrw, fUMGw, gihrweI qoN rihq, deep, unfathomable[
AdÍYK- eIrKw rihq, doS rihq, without jealousy/faults[ ABY- fr rihq, fearless[ BUq-
past[ Biv`K- future[ Bvwn- present[
jo sB dw mu`F hY, byAMq hY, ijs dw Qwh nhI hY, ijs ivc dvYK nhI hY, Aqy jo
iqMnW kwlW ivc fr qoN rihq hY[
He is the origin of all, Infinite, unfathomable, without any faults and Fearless in
three periods of time: past, present and future;

AMiq ibhIn Anwqm Awp ; Adwg AdoK AiCdR ACY hY ]

pd ArQ:- AMiq- AMq qoN, end, death[ ibhIn- ibnW, sans[ Anwqm- jIv Awqmw nhIN ,
An+Awqm= Awqmw nhIN, sans+Atma= without Atma (true self)[ Adwg- dwg, kwlK
rihq, immaculate[ AdoK- doS qoN rihq, flawless[ AiC`dR- klMk qoN ibnW, without
stigma[
jo AMq qoN ibnW, jo Awp Awqmw qo ibnW hY, dwg qoN ibnW hY, doK qoN ibnW hY, iCdR
qoN ibnW hY, Aqy ijs dw AMq vI nhI hY[
He is without an end, without Atma; immaculate, flawless, without stigma and
Eternal;
Note: Without Atma (Anatam). All living beings have Atma which is the life source.
Atma in a nutshell is the ‘real-self’ which means that everything that we think we
have is due to the Atma within us but when it is no longer in our body, we die.
Physical death is basically the leaving of Atma from the body which is decided by
our predetermined deeds (Paralbhad Karam) by the count of breaths. It is not
possible for any being to be living without Atma. Atma and Parmatma (Almighty) is
the same. Guru Ji says;
Awqmw prwqmw ; eyko krY ] AMqr kI duibDw ; AMqir mrY ]1]

(661-11, DnwsrI, mÚ 1)
When at the sanctuary of True Guru (Gurdwara), if one realizes that Atma and Parmatma is the
same. Only then, the duality within vanishes. ||1||
So, the reason why Guru Ji has mentioned Parmatma (Almighty) as Anatam
(without Atma) is because He gives life to everything but He does not require an
Atma to survive. Almighty the creator of everything is self-rejuvenating. Which is
simpler terms would mean that Atma does not require another Atma to survive. It is
by itself- the ultimate, the infinite.
logn ky krqw hrqw ; jl mY Ql mY Brqw pRB vY hY ]

pd ArQ:- logn- lokW, realms[ krqw- krn vwlw Bwv bxwaux vwlw, the doer meaning
the creator[ hrqw- hrn Bwv mwrn vwlw, to snatch meaning to terminate[ jl mY-
pwxI ivc, within water[ Ql mY- DrqI auqy, on land[ Brqw- suAwmI, mwlk, Master,
Lord[
jo swry lokW dy krn vwlw hY, jl ivc qy Ql ivc ijMny vI jIv hn, aunW dI
pwlxw krn vwlw suAwmI vI auhI hY[
The creator and destroyer of all realms; Nourisher of all beings on earth and in
water, is the Master Himself;

dIn dieAwl dieAw kr sRIpq ;

suMdr sRI pdmwpiq ey hY ]4]246]
pd ArQ:- dIn- grIb, meek, poor (from not only wealth but health and
269
spiritually)[ dieAw- myhr, mercy[ sRIpq - kubyr qy bRhmw Awid dw suAwmI, the
master of deities[ pdmwpiq- pdmw (mwXw)+piq (mwlk)= mwXwpiq, krqwr,
Maya+Master= master of Maya meaning Almighty[
jo dInW auqy idAwl huMdw hY, dXw dI KWn hY, kubyr, bRhm qy ivSnMU dw suAwmI hY,
iehnW lCxw vwlw (pdmwpiq) vwihgurU hY[
Merciful to the meek, the treasure of mercy (die Dya (mercy) + Awkr Akar
(treasure)) master of Kuber, Brahma and Vishnu (sRI270); Such is the beauteous
Almighty.
kwm n kRoD n loB n moh n ; rog n sog n Bog n BY hY ]

pd ArQ:- kwm- iesqrI ivSw, lust[ kRoD- gusw, anger[ loB- lwlc, greed[ moh-
mmqw, ipAwr, iksy cIj nwl juV jwxw, attachment[ sog-icMqw, anxiety[ Bog- Bogxw,
Kwxw, to consume [ BY- fr, fear[
ijs ƒ kwm nhI, kRoD nhI, loB nhI, moh nhI, rog nhI, sog nhI, Bog Aqy nw
hI fr hY[
He (Almighty) who has no lust, anger, greed, attachment, malady (disease), anxiety,
consumption, and fear.
dyh ibhIn snyh sBo qn ; nyh ibrkq Agyh ACY hY ]

pd ArQ:- dyh- srIr, form, body[ ibhIn- rihq, sans[ snyh- ipAwr, love[ sBo
qn- swry srIrW nwl, all forms[ nyh- pkV, anxiety (emotions)[ ibrkq-rihq,
without[ Agyh- Gr qoN ibnW, abodeless[ ACY- nws qoN rihq, indestructible[
jo dyh qoN rihq hY, ijs dw pRym sB srIrW nwl hY, jo pkV qoN ivrkq hY, Gr qoN
ibnW hY Aqy CY nhI huMdw hY[
He has no body (formless), equally loves all His beings; not in the grasp of
emotions, without an abode and indestructible (as ACY in Mahankosh means AivnwsI
which translates to indestructible). Meaning, although Almighty is without a
physical body but yet He loves all physical forms (as He sustains all).
269
ifMgl BwSw ivc sRI dw ArQ hY- 1. kubyr, 2. bRhmw, 3. ivSƒ[ (ihMdI Sbd swgr pMnw 3456)
270
The word sRI (Sri) in Dingal Language means Kuber, Brahma and Vishnu. (Hindi Shabad Sagar, pg 3556).
Dingal Language is an ancient Indian Language. It is a language of very high tone and requires a specific style of
speaking. It was primarily used by Rajput armies by praising the martial exploits of Rajputs war heroes.

jwn ko dyq Ajwn ko dyq ; jmIn ko dyq jmwn ko dY hY ]

pd ArQ:- jwn- cyqn, animated[ Ajwn- jVH, unanimated[ dyq- idMdw, gives[
jmwn- AkwS ivc, within skies[
jo cyqn jIvW ƒ dyNdw hY, jVH rUhW ƒ dyNdw hY, jmIn pur rihx vwilAW ƒ dyNdw hY,
AkwS pr rihx vwilAW ƒ vI dyNdw hY[
He provides to both animated and unanimated creation; He also provides to those
living on earth and in the sky;
kwhy ko folq hY qumrI suD ;

suMdr sRI pdmwpiq lY hY ]5]247]
pd ArQ:-kwhy ko- ikauN, iks krky, why?[ sRI- sB qoN auqm, graetest of all[
pdmwpiq- mwieAw dw pqI pRmySr, the Master of Maya, Almighty[
iks leI fWvW fol huMdw hY[ qyrI Kbr vI auhI suMdr guxW vwlw vwihgurU lYNdw
rhygw[
Dear beautiful! Why do you waiver? You will be taken care by Almighty who
possesses the glorious (beautiful) virtues.
2nd Meaning: Why, then, waiver, O my mind, the Beauteous (means virtuous who is
creator of Maya with three characteristics, Raj, Tam & Sat) Almighty will take care
of you.
rogn qy Ar sogn qy ; jl jogn qy bhuBWq bcwvY ]

pd ArQ:- jl jogn- jl jMqU, mgr m`C Awid, (jl) jlwgin- jl dI A`g , ibjlI, jl
qy XoignI, aquatic life, the fire at the oceans bed, lightning, aquatic witch (meaning
all external modalities which can harm)[
jo rogW qoN sogW qoN Aqy ibjlI (bwhro AXI ibpqI) qoN bhu qrW nwl bcwauNdw hY[
He (Almighty) who saves variously and protects in many ways from all physical
illness (Rogan), mental illness (Sogan) and lightning strike (Jal Jogan271);
Note: There are Three types of illness:
1. Prime (Adhi) Illness - The illness originated from the mind such as
psychiatric problems. (mentioned in the Shabad as
Sogan)
271
jl jogn can mean several things which are, aquatic creatures, crocodile (reptilias), fire on the bed of ocean,
lightning, aquatic witch. For the sake of continuity of the above shabad, we have used ‘lightning’ which is an
external factor of risk.

2. Secondary (Biadhi) Illness - The illness which is originated from the body
itself such as genetic deseases, cancer, etc.
(mentioned in the Shabad as Rogan)
3. External (Upadhi) Illness - The illness originated from act of nature such
as snake bite, accident, virus attack, natural
phenomenon, etc. (mentioned in the Shabad as Jal
Jogan)
sqR Anyk clwvq Gwv ; qaU qn eyk n lwgn pwvY ]

pd ArQ:- sqR- SqrU, duSmx, foe[ Anyk- AnykW, bhuq swry, various[ Gwv- vwr,
hmlw, attacks[ eyk- iek vI, even one[ n- nhIN, doesn’t[ lwgn- lgdw, inflict[
duSmn BWvy AnykW vwr clwauNdw hY, pr aus dI dXw hovy qW srIr a~qy iek vI
zKm nhI lg skdw[
Although an enemy uses various methods but with the grace of Almighty none can
harm
2nd Meaning: Although an enemy attacks with various weapons none will touch the
body with Almighty’s grace.
rwKq hY Apno kr dY kr ; pwp sbUh n Bytn pwvY ]

pd ArQ:- rwKq hY- r`Kdw hY, protects[ Apno- Awpxw, own[ kr- h`Q, hand[ sbUh-
swry, all[ pwp- pwpW, sins[ Bytn- CUh nhIN skdy, touch[
jd ik auh Apxw h`Q dy ky r`Kdw hY, qW auh swry pwpW ivcoN koeI vI Cohxw nhI
pw skdw[
Almighty protects by lending His own hand thus no sins can ever touch His devotee
AOr kI bwq khw kh qosO ;

su pythI ky pt bIc bcwvY ]6]248]
pd ArQ:- bwq- g`l, talk[ qosO- qYƒ, you[ pythI- mW dy pyt AMdr, within the
womb[ pt- pVdy ( zyr, mws dI QYlI ) ivc, amniotic sac[ bcwvY-rìKAw krdw,
protects[
hor hI gl qYnMU kI khW? mW dy pyt dy pVdy ivc vI b`cy ƒ auhI bcwauNdw hY[
What more can I (Guru Gobind Singh Ji) say to you? Almighty protects us even in
the mother’s womb.

Note: The above shabad starting from Rogan Te Ar Sogan Te.. was sung during the
Bhog of Sri Guru Gobind Singh Ji on the 10th day after his departure at Hazoor
Sahib, Nanded. The manuscript is written by Bhai Mangal Singh of Lachhmipur (a
contemporary of Guru Ji) witnessing the events of Guru Ji’s last 20 days at Hazoor
Sahib. The document was retrieved by S.Trilochan Singh in 1963 and his findings
were published in The Sikh Review, October 1963, pp.13-38272.
A photostat copy of the page in the manuscript where it is mentioned that, ‘Rogan
Te Ar Sogan Te..” was read with a clear mention of ‘Patsahi 10’ denoting it to be the
composition of Sri Guru Gobind Singh Ji.
jC BujMg su dwnv dyv ; AByv qumY sBhI kr iDAwvY ]

pd ArQ:- sBhI- swry, all[ AByv- byAMq, infinite[
hy vwihgurU! j`C, s`p, dYNq qy dyvqy ieiqAwidk sswry hI qYnMU AByd jwx krky
iDAwauNdy hn[
Dear Almighty, the Jachchh (the helper of Kuber- master of wealth), snakes,
demons, deities and etc. remember You as Infinite;
272
Currently, the manuscript is in the collection of Dr. Anurag Singh of Ludhiana.

BUm Akws pqwl rswql ; jC BujMg sBY isr inAwvY ]

th
pd ArQ:- BUm- DrqI, land[ Akws- Asmwn, sky[ pqwl- DrqI AMdr, the 6
underworld amongst the seven[ rswql- DrqI hyTlw pwqwl, purwxw Anuswr sqvW
pwqwl, the lowest (7th) underworld [ j`C- dyvqw jwqI dIAW rUhW, Jachchh also known
as Yaksh are the helpers of Kuber and caretaker of wealth[ BujMg- s`p, snakes[ sBY-
swry, all[ inAwvY- invwauNdy hn, prostrates[
DrqI dy jIv, AkwS dy j`C Aqy pqwl dy rswql dy s`p ieh swry qyry A`gy hI
isr invWauNdy hn[
The dwellers of earth, Jachchh (the helper of Kuber-master of wealth) residing in the
skies, the snakes of underworld (Pataal, Resatal)273 all bow their heads before You;
Sri Guru Gobind Singh Ji mentions Pataal and Restaal, which are the 2 lowest
underworlds to show the greatness of Almighty even to the extremes of creation.
Snakes are used for the ‘Pataal’ as it is believed in the Puranas that snakes with
many hoods inhabit this realm. Guru Ji listed all the guardians of wealth pay
obeisance to Waheguru.
pwie skY nhI pwr pRBw hU ko ; nyq hI nyqh Byd bqwvY ]

pd ArQ:- pwr- AMq, Byd, end, mystery[ pRBw hU- pRmwqmw, Almighty[ nyq hI nyqh-
Anyk hI Anyk, infinite[
hy vwihgurU! qyrI prBqw dw pwr nhI pw skdy Aqy byd vI qYnMU nyq hI nyq kihMdy
hn[
Dear Waheguru, none can fathom Your grandeur and the Vedas call You infinite
countless times. Meaning, Almighty cannot be counted nor understood by wisdom.
Koj Qky sB hI KujIAw ;

sur hwr pry , hir hwQ n AwvY ]7]249]
pd ArQ:- Koj- Bwl, search[ KujIAw- l`Bx vwly, seeker[ sur- dyvqy, deities[ hir-
prmwqmw, Almighty[ n AwvY- nhIN AwauNdw, does not achieve[
swry Koj krn vwly dyvqy Kojdy Q`k gey hn, hwr gey hn, pr hrI iksy qrHW vI
h`Q nhIN AwieAw hY]7]249]
Researcher deities have got tired in the quest to search Almighty- they failed; Yet
Almighty has not come into their grasp.
273
rswql (Resatal) according to Mahankosh refers to a country in the underworld, 7th underworld or hell.
The following are the 7 seven underworlds according to the Puranas in order of descend; Atal, Vital, Sutal,
Talātal, Mahātal, Resatal, Petal.

2nd Meaning: Almighty is beyond all searches, expeditions and supernatural reach as
He is no other than all the efforts and means.
nwrd sy cqurwnn sy ; rumnwirK sy ; sBhUM imil gwieE ]

pd ArQ:- rumnw- lom hrsx, rumWc khwxI sux ky rumWc kr dyx vwly iek irKI dw nwm hY,
ies dw pRis`D nwm sUq sI, ie nYimK bn ivc irKIAW ƒ purwx suxwieAw krdw sI, jo
augRSrvw dw pu`qr qy vXws jI dw cylw sI (2) mhwBwrq dy ilKy mUjb iek bhuq purwxy smy dy
irKI dw nwm hY, also known as Lom Harsan was a scholar who used to narate stories
in a thrilling manner[
nwrd vrgy rwg gXwqy, bRhmw vrgy vyd gXwqy, sUq irKI vrgy sBnw ny iml ky
qyrw js gwivAw hY[
Sage Narad (who is a master of Raagas), Brahma (who is the author of Vedas),
Rumna Rikhi274 (who used to deliver sermons on Puranas) all sing His praises
byd kqyb n Byd liKE ; sB hwr pry ; hir hwQ n AwieE ]

pd ArQ:- liKE- jwixAw, known[ hwr pry- hwr gey, lost[
vydW kqybW dy pVn vwilAW ny vI qyrw Byd nhI jwixAw, swry Q`k pey hn, hrI
iksy dy vI h`Q nhI AwieAw[
The readers of Vedas and Keteb (Semitic scriptures) could not comprehend Him; all
are fatigued; Almighty did not come to anyone’s grasp;
Note: Theoretical Knowledge. Since the beginning of the world there has always
been a quest for knowledge. Knowledge has dominated the world today through its
influence in overpowering the humans itself. We, the humans are privileged to
acquire knowledge without any boundaries as much we can grasp. However, we set
the limits for our knowledge and decide the wisdom that we choose to have which
then leads to our potential. Knowledge is as great as the Almighty Himself because
knowing Almighty is becoming Almighty. Although knowledge can also generate
countless wealth but most importantly is what has it made out of the person who
possesses it.
Theoretical based knowledge has contained the wisdom within the limitation of its
boundaries from which the correct and wrong is derived and decided upon. Theories
have created the world of logic which then has made humans arrogant in imposing
forcefully onto the weaker ones.
274
Rumna Rikhi or also called LomHarsan or Soot. He was called Rumna because by listening to his sermons,
one would get goosebumps (romw dw KVy honw) and he was gifted in making a story thrilling (romWc). He was a
disciple of Vedh Vyas and was well-known to preach sermons from Puranas to the Rishis. One day, he did not
stand in mark of respect to Balbhadar (elder brother of Lord Krishna) to welcome him. In return for this, he was
killed. (Mahankosh)

Theoretical knowledge has been developed since the beginning of the world through
many time dimension motivated by the need, survival, love, hatred, etc. However,
looking back there was always a silent knowledge which came all along the creation
which was heard by a few fortunate ones who then delivered it as much as they
could but the masses could not grasp as they did not share the same insight of the
greater self. Therefore, knowledge is part of the nature and nature creates reality at
every moment which progresses further and we only have time to record its
progression. If our perception of knowledge stops at the past or present to decide the
future then we are creating a disaster for future. We, humans are always preceded by
reality, therefore we need to be conscious at all times in order to see the reality in its
true contexts. Knowledge is momentary yet permanent as it leaves wisdom behind
for our safe keeping in order for us be able to see reality without judging it.
pwie skY nhI pwr aumwpq ; isD snwQ snMqn iDAwieE ]

pd ArQ:- aumwpiq- rudR (iSvjI), the husband of Oma (goddess Parvati)[ snwQ-
nwQW sxy, Nath[ snMqn- bRhmw qy ivSnMU, Deity Brahma and Vishnu[
rudR aus dw AMq nhI pw sikAw, Aqy is`DW qy nwQW sxy Aqy bRhmw qy ivSnMU ny vI
ausy dw ismrn kIqw hY[
is`D:- sMsikRq ivc, swDU, mhwqmw, mukMml sMq ƒ ikhw hY[ is`D auh ny ijs ny irDIAW
isDIAW pRwpq kIqIAW hOx, qy krwmwqW idKw ky lokW ƒ AcMibq krky AwpxI pUjw piqStw ivc
lwaudw hovy[ jog mwrg dy AcwrX, XoigAW (gorK pMQIAW) dy mMny hoey iSromxI XogI (isD),
ijnw dI ignqI cOrwsI (84) hY275;
1. aUrim 2. ASunwQ 3. AsurinvwsI 4. Anhd SbdI
5. AibnwSI 6. AmriniD 7. AMimRqBogI 8. AwnMdrUpI
9. psÍrUpI 10. AOGV 11. eISÍr 12. eykrMgI
13. eykWgI 14. eykWq vwsI 15. smwrq 16. srsÍqI
17. swgr 18. is`Dsyn 19. sIql 20.suriqis`D
21. SMkr 22. sMBwlkw 23. SMBu 24. sÍris`D
25. hnIPw 26. hrs iniD 27. knk 28.knIPw
29.kmlsYn 30.krmnwsI 31. klw ivswlI 32. klySnwsI
33. kwlyNdr 34. kyilkrn 35. kyvl krmI 36. ikRSnkumwr
37. KlkiniD 38.iKMQuV 39.ggnvwsI 40. igirboD
41. guPwbwsI 42. gopwl 43. govrDn 44. GnwnMdI
45. cqurbYn 46. cliniD 47. jwlk 48. igirDr
49. jogAnUpI 50. joiqmgn 51. joiqlgn 52. JMgr
275
sRI gurU gRMQ swihb jI stIk tkswl sRI dmdmw swihb pihlI poQI, tIkwkwr sMq gurbcn isMG jI ‘Kwlsw’ pnw 251 [
Sri Guru Granth Sahib Ji Steek Taksal Sri Damdama Sahib Volume 1 by Sant Giani Gurbachan Singh Ji Khalsa
page 251

53. qpn 54. qrMgI 55. drSnjoiq 56. duKnwsI

57. DUrm 58. inqÎis`D 59. inrq 60. prvq
61. plkiniD 62. plwsBogI 63. pUrn 64. prwxnwQ
65. ibhMgm jogI 66. ibMbswr 67. ibmljoiq 68. bRhm
69. bRhmBogI 70.bRhmXogI 71. BrQir 72. BUqnwQ
73. BMgr 74. mhwXogI 75. mgnDwr 76. mukqySr
77.mUlmMqRI 78. XoginiD 79.rwmis`D 80. rMgnwQ
81. lohwrIpw 82.lMgr 83.ivSƒpiq 84. ivicqr krmI
isDW ivc sB qo muKI, nO nwQ mMny hn[ auh ies pRkwr hn;
(1) pRwn nwQ, (2) gopI nwQ, (3) sUrq nwQ, (4) gorK nwQ, (5) mCyNdr nwQ, (6) mMgl
nwQ, (7) crpt nwQ, (8) cMbw nwQ, (9) GuGU nwQ[
Not even Rudra (Oma= Parvati, Pat= Husband) could fathom Him; Siddhas (the
ones with miraculous powers), with their masters (Nath), Senantan (Brahma &
Vishnu) concentrates on You;
Meaning, Lord Shiva the destroyer of the creation could not comprehend the extant
of Almighty and Almighty’s greatness is such that even the ones who are self-
sustaining, self-contained and has no need of any thing also focus their
concentration onto Him.
Siddhas: - In Sanskrit they are defined as someone who is a recluse, great being or a
complete saint. However, in reality as seen during Sri Guru Nanak Dev Ji’s
dialogues with the Siddhas mentioned in Japji Sahib and Sidh Gosht these Sidhas
were those who showed their might with miraculous powers to amaze the people.
They wished to be worshipped by showing their prowess which could not stand
before Guru Nanak Dev Ji. According to the Yog principles (Gorakh-Panthis), there
are eighty-four (84) great Siddhas;
1. Uram 2. Ashunath 3. Asurnivasi 4. Anhad Shabdi

5. Abinasi 6. Amarnidh 7. Amritbhogi 8. Anandrupi
9. Pasavrupi 10. Augharr 11. Eishvar 12. Ekrangi
13. Ekangi 14. Ekant Vasi 15. Smarat 16. Sarasvati
17. Sagar 18. Sidhsain 19. Seetal 20. Suratsidh
21. Shankar 22. Sambalka 23. Shumbu 24. Svarsidh
25. Hanifa 26. Haras Nidh 27. Kanak 28. Kanifa
29. Kamalsain 30. Karamnasi 31. Kala Visali 32. Kaleshnasi
33. Kalendra 34. Kelkaran 35. Keval Karmi 36. Krishankumar
37. Khalaknidh 38. Khinthur 39. Gaganvasi 40. Girbodh
41. Gufabasi 42. Gopal 43. Govardhan 44. Ghananandi
45. Chaturbain 46. Chalnidh 47. Jalak 48. Girdhar

49. Joganupi 50. Jotmagan 51. Jotlagan 52. Changar

53. Tapan 54. Tarangi 55. Darshanjot 56. Dukhnasi
57. Dhuram 58. Nityasidh 59. Nirat 60. Parvat
61. Palaknidh 62. Plasbhogi 63. Puran 64. Pran Nath
65. Bihangam Jogi 66. Bimbsaar 67. Bimaljot 68. Brahm
69. Brahmbhogi 70. Brahmyogi 71. Bharthar 72. Bhootnath
73. Bhangar 74. Mahayogi 75. Magandhar 76. Muktesher
77. Mulmantri 78. Yognidh 79. Ramsidh 80. Rangnath
81. Lohripa 82. Langar 83. Vishnupat 84. Vichtar Karmi
These 84 Sidhas are then divided into 12 Panth: (1) Hetu, (2) Paav, (3) Aaayi, (4)
Gamye, (5) Pagal, (6) Gopal, (7) Das, (8) Kanthrri, (9) Bann, (10) Dhuvaj, (11)
Choli and (12) Raval
There are nine (9) known Nath that are known as Navnath who are their leaders.
They are as follows;
(1) Pran Nath; (2) Gopi Nath; (3) Soorat Nath; (4) Gorakh Nath; (5) Macchendra
Nath; (6) Mangal Nath; (7) Charpat Nath (8) Chamba Nath; (9) Ghughu Nath.
iDAwn Dro iqh ko mn mY ;

ijh ko Aimqoju sBY jg CwieE ]8]250]
pd ArQ:- iqh ko- ausdw, His (Almighty)[ mY-ivc, onto[ ijh ko- ijsdw, whose[
Aimqoij- AQwh bl, limitless strength, omnipotent[ CwieE- PYilAw, spread[
ausy dw iDAwn mn ivc Dwrn kro, ijs dw Aimq bl swry jgq ivc PYilAw
hoieAw hY[
Focus your mind’s concentration unto the one whose infinite strength (Amitoj =
Amit (Infinite) + Oj (Strength)) spreads equally throughout the world.
byd purwn kqyb kurwn ; AByd inRpwn sBY pchwry ]

pd ArQ:- inRpwn- rwjy, kings[ pc hwry- Q`k hwr gey, fatigued and failed[
bydW purwxw vwly ihMdU qy kurwn Awidk kqybW vwly muslmwn Byd nhI pw sky[ Aqy
Dn vwly mhwrwjy ieh swry hI pc hwry hn[
The four (4) Vedas, eighteen (18) Puranas, four (4) Semitic scriptures and the Great
Kings (with enourmous wealth) has failed despite of their various attempts to
discover Almighty’s end.

Meaning, Sri Guru Gobind Singh Ji described the greatest powerheads of this world,
knowledge and wealth. Both failed to comprehend Almighty completely due to a
simple reason that acquiring knowledge and wealth leads to ego and Haumai.
Byd n pwie sikE AnByd ko ; Kydq hY AnCyd pukwry ]

pd ArQ:- AnByd- smJ nw skxw, unfathomable[ Kydq- duK, qklIP, pains[
AnCyd- nw kty jwx vwlw, impregnable[
nw Byd Awaux vwly (AnByd) dw Byd koeI vI nhI pw sikAw[ duKW (Kydq) ƒ
shwrdy hoey, nw k`ty jwx vwly ƒ jp rhy hn[
No one has understood the secrets of the mysterious/arcanum (Almighty); Bearing
pains they meditate on the impregnable one.
rwg n rUp n ryK n rMg n ; swk n sog n ; sMig iqhwry ]

pd ArQ:- rwg- dvYS, eIrKw, jealousy, envy[ rUp- form[ ryK- lkIrW, lines of
destiny[ swk- snbMDI, relations[ sog- Sok, audwsI, sorrow[ sMig- nwl, together[
ijs dw iksy nwl rwg nhI, koeI rUp ryK nhI, rMg nhI, swk nhI, ijs ƒ sog
nhI, hy BweI auh vwihgurU qyry nwl hI vsdw hY[
The one who has no attachments with anyone, no form, no destiny, no colour, no
relations, no sorrows; is with you. Meaning, Almighty is the ultimate companion of
us all and it is only because of Him and His existence, we are able to have love,
hatred, form, destiny, colour, relations, sorrows, happiness which supports all that
we have in life.
Awid Anwid AgwD AByK ;

AdYÍK jipE iqnhI kul qwry ]9]251]
pd ArQ:- Awid- mu`F, beginning[ Anwid- mu`F qoN rihq, without an origin[ AgwD-
fUMGw, unfathomable[ AByK- pihrwvy qoN rihq, beyond garbs meaning worldly
classifications[ AdÍYK- eIrKw rihq, without envy[
jo sB dw mu`F hY, ijs dw mu`F nhI hY, mhwn fUMGw hY, ByK qoN ibnW hY, dvYq qoN
ibnW hY, ijs ny AYsy vwihgurU ƒ jipAw hY, aus ny AwpxI kul ƒ qwr ilAw hY[
The one who is everyone’s primal but does not have it’s own origin, unfathomable,
does not belong to any particular sect or order; without discrimination / non-dual.
Those who have chanted on such (Almighty) have got their lineage liberated.

qIrQ kot kIey iesnwn ; dIey bhudwn ; ibRq Dwry ]

pd ArQ:- kot- kroV, tens of million[ bhudwn- bhuq dwn, excessive donations[
dIey- idqw, give[ ibRq- vrq, fasting[
kRoVW qIrQW dy ieSnwn kr ley, bhuq qrW dy dwn id`qy, v`fy v`fy vrq vI r`K
ley[
Having bath in tens of million pilgrimage centres, giving various alms and observing
great fasts276,
Sri Guru Gobind Singh Ji narrates a hymn pertaining to taking a dip in holy waters
without recitation of Naam with faith and love, as a ritual in the chapter of Paras
Nath in Rudra Avtar;
dwdr dIn sdw qIrQ mo ; krÎo krq iesnwnw ]

DÎwn ibVwl bkI bk lwvq ; iqn ikAw jogu pCwnw ]
The frogs and the fishes are always taking dips in the holy streams; the crane and the cat sit quietly
for a long time. Why don't they achieve yog (union)?
dys iPirE kr Bys qpoDn ; kys Dry n imly hir ipAwry ]

pd ArQ:- qpoDn- qp hI ijs dw Dn hY, qpIAw, an ascetic whose only wealth is
penance[ kys Dry- kysW idAW jVwvw ƒ vDw lvy qy svwh lgw lvy, having long matted
hair smeared with ash[
qpIsr dw ByK kr ky dysW ivc iPrdw rhy, jVwvW vDw lvy, iehnW krky vI
ipAwry hrI ƒ nhI imlygw277 [
By wandering across countries in a garb of an ascetic, besmears hair with ashes and
having long matted hair does not make one to meet beloved Almighty;
276
One of such great fast is Chandraiyan in which a devotee will control his/her food consumption according to
the phases of moon. Example when there is no moon, there will be no intake of food and vice versa.
277
keI pKpwqI purS ies quk dw pwT krdy hn ‘kr Bys qpo Dnky sDry’ Dn dI sDr nwl qpI Bys krky dys ivc iPrdw
irhw[ pr pwT vI ASuD Aqy ArQ vI ASuD hY[

Awsn kot kry AstWg ; Dry bhu inXws kry muK kwry ]
pd ArQ:- Awsn- Xg dy qrIky nwl Kws qrW nwl bYTx dw FMg, ieh cOrwsI qrW dy Awsx
Xog gRMQW ivc mMny gey hn, postures, there are 84 yogic postures[ AstWg- Xog, Xog dy
278
A`T AMg hn , eight (8) limbs/sections of Yoga[ inAws- Arpx, (2) mMqr pVH ky
AMgW ƒ CUhxw (AMg nXws), to surrender, a practice of uttering a Mantra before
touching a limb[ muK kwry- mUMh kwlw, smearing the face black[
kroVW Awsn kry , Xog dy A`Ty Awsx Dwry, bhuq AMg nXws vI kry, Aqy dIvwnw
swDU ho ky mMUh vI kwlw kr lvy[
By performing tens of million postures, adopting the eight limbs of Yoga279,
performs Niyas280 (a practice to utter a Mantra before touching a limb also called
Ang Niyas) and to be like a self-absorbed Sadhu and to paint the face black,
dIn dieAwl Akwl Bjy ibn ;

AMq ko AMqky Dwm isDwry ]10]252]
pd ArQ:- dIn dieAwl- grIbW auqy dieAw krn vwlw, compassionate to the meek[
Bjy- jpy jW ismry, chanting, remembering[ ibn- ibnW, without[ AMqky- Drmrwj dy,
the court of Dharamraj (the king deity of afterlife)[ Dwm- Gr, house[
aupr dìsAw sB kuJ kr lvy, pr dIn auqy dieAw krn vwly Akwl dy Bjn qoN
hIxw hovy, qW AMq ƒ jmrwjw dy Gr jwvygw, Bwv mukqI nhI pwvygw, nrkW ivc
hI goqy Kwvygw[
By performing all the above but not remembering the merciful to the meek,
Timeless Almighty, one would ultimately fall prey to Yamraj (righteous king of the
afterlife, also known as Dharamraj). Meaning, one would not attain liberation and
would be bound in the circle of reincarnations, heaven and hell.
278
Xm, nIXm, Awsx, pRwxwXwm, pRqXwhwr, Dwrnw, DÎwn qy smwDI[
279
The eight (8) limbs (Ang) of Yoga (AstWg) are; Yam, Niyam, Asan, Paranayam, Pratyahar, Dharna, Dyan
and Smadhi
280
inAws (Niyas) can also mean surrender

qÍpRswid ] kibqu ]
Your Grace. Kabitt.
In this Kabitt, Sri Guru Gobind Singh Ji reaffirms that Almighty is the sole cause,
reason and strength supporting the greatest of the great in this world.
AqR ky clXw , iCq CqR ky DrXw ;

CqRDwrIXo ky ClXw , mhw sqRn ky swl hYN ]
281
pd ArQ:- A`qR- AsqR, ranged weapons [ clXw- clwaux vwly, operators[
CqRDwrIXo- mhwrwijAW ƒ, the ones with royal parasol[ ClXw- Clx vwly, deceiver[
s`qRn- vYrI, foe[ swl- ml dyxw, kuclx vwlw, crusher[
jo AsqRW dy clwaux vwly, DrqI auqy Cqr dy Dwrx vwly[ CqrDwrIAW dy Clx
vwlw hY, Aqy v`fy v`fy vYrIAW ƒ ml dyx vwlw hY[
The one who utilises ranged weapons (bow, matchlock, etc.), the one who blesses
canopies (mark of royalty- kings), The deceiver of kings (emperors), and the one
who is capable of crushing the greatest enemies.
dwn ky idvXw , mhw mwn ky bFXw ;

Avswn ky idvXw hY , ktXw jmjwl hYN ]
pd ArQ:- mwn- mwx iezq, izzat, honour[ bF`Xw- vDwaux vwlw, augment[ Avswn-
audm, suDbuD endeavour, cautiousness & intellect[ jmjwl- jmW dw jwl, the net of
Yam (deity of death and the final judge)[
jo dwn dy dyx vwlw hY, bhuq mwn ƒ vDwaux vwlw hY[ au~dm dy dyx vwlw hY, Aqy
jmw dw jwl k`tx vwlw hY[
The philanthropist; Booster of honour; Bestower of cautiousness (Sudh) and intellect
(Budh)282, and One who is capable of cutting the net of death.
281
AsqR are ranged weapon that are any weapons that can engage targets beyond hand-to-hand distances i.e.
greater than the physical reach of the weapon itself. This is opposed to ssqR which are meele weapon used in
direct hand-to-hand combat.
282
Avsaan (Avswn) means, Sudh (cautiosness) and Budh (intellect). It can also mean, effort, endeavour.

juDky ijqXw , A ibruD ky imtXw ;

mhwbuD ky idvXw , mhw mwn hUM ky mwn hYN ]
pd ArQ:- ibru`D- ivroD, opposition[ mhW buiD- auqm buDI, highest intellect[
jo ju`D dy ij`qx vwlw hY, Aqy ivroD dy imtwaux vwlw hY[ au~qm bu~D dy dyx vwlw
hY, Aqy mhW mwnIAW dw vI mwn hY[
Victor of battle, eraser of all opposition, Provider of highest intellect, and the honour
of the highly honoured.
igAwn hUM ky igAwqw , mhw buDqw ky dwqw dyv ;

kwl hUM ky kwl , mhwkwl hUM ky kwl hYN ]1]253]
pd ArQ:- igAwqw- jwnx vwlw, knower[ bu`Dqw- buDI, intellect[ dwqw-dyxvwlw,
bestower[ mhwkwl- kwl dw krqw, founder of time, the death of deity mahakal[
igAwn dy jwxn vwlw hY, auqm buDqweI dy dyx vwlw hY[kwl dy nws krn vwlw
hY, Aqy mhWkwl (smy dw isrjnhwr) dw krqw hY[
The knower of all knowledge, The bestower of higher wisdom, the destroyer of
death (Kal), and the death of Mahakal (founder of time).
Note: There are multitudes of meanings for ‘Mahakal’ and the one that is
appropriate with the above stanza would be the founder of time (Mahakal). Guru Ji
says that Almighty is the death of the founder of time meaning since Almighty has
created the creation with his single thought, He is thus able to destroy the thought.
The thought / word (Kun, Aum, etc.) is the creator of this creation and time. Thus,
understandably the entity that the creator has created will be able to end it.

pUrbI n pwr pwvY , ihMgulw ihmwlY iDAwvY ;

gor grdyjI , gun gwvY qyry nwm hYN ]
pd ArQ:- pUrbI- pUrb dyS dw vsnIk, Easterners[ ihMgulw- ihMgulw prbq dy vsnIk,
ieh phwV ihMgol ndI dy kMFy au~qy, lwsw bylw rwj ivc hY, ieQy hI ihMg rwj dyvI dw mMdr hY,
people from the Hingol mountain ranges at the banks of river Hingol within the
Lasbela district where the famous Hinglaj Mandir is situated[ ihmwlY- brP dw Gr,
ihmwcl Bwrq dy auqr v`l Aqy iq`bq dy Bwrq dy ivcwly, brP dw phwV, jo dunIAw ivc sB
283
qoN aucw hY, (2) ihmwcl dy rihx vwly lok, people of Himalayas[ gor jW Gor- gznI
284
qy hrwq dy ivckwrlw dyS, (2) ierwnW dy iek ielwky dw nwm vI gor hY, (3) gor dyS dw
vsnIk, inhabitants of Ghor, a province between Gazni and Herat in Afghanistan, (2)
an ancient city of Gor in Iran now referred to as Firuzabad[ grdyjI- grdyj dy rihx
vwlw[ gjnI qy cmknIAw dy ivcwly iek grdyj Sihr hY[ ieQy kwbl dw hwkm rihMdw hY,
people of Gardez, the capital of Pakiza Province, Afghanistan. It was also the
residence of the governor of Kabul[
pUrb vwsI AMq nhI pw sky, ihMgl dyS vwly, ihmwly phwV dy vsnIk qYnMU ismrdy
hn[gor qy grdyj dy gIq gwauNdy hn[
Easterners failed to fathom Almighty, the residents of Hingol and Himalaya285 are
remembering You; The people of Ghor and Gardez are also singing Your name.
jogI jog swDY , paun swDnw ikqyk bwDY ;

Awrb ky AwrbI , ArwDY qyry nwm hYN ]
pd ArQ:- Awrb- Arb dyS, Bwrq dy p`Cm, smuMdr qoN pwr iek ryqlw dyS hY, muhMmd jI dw
jnm iesy dyS ivc hoieAw[muslmwnw dw m`kw qy mdInw iesy dyS ivc hn, the kingdom of
Arab (consisting of 22 countries in Middle East and Northern Africa)[ AwrbI- Arb
dyS dw vsnIk, arabians[ paun swDnw-pRwxwXwm krnw, the practice of breath
(Pranayam)[
jogI lok qYnMU KuS krn leI jog swDdy hn, ikMny hI purS qYnMU pRwpq krn leI
pRwxwXwm ivc l`gy hoey hn[ArbI lok vI qyrw nwm jpdy hn[
To please You, the Jogis (practitioners of Yoga) perform austerities and many are
engrossed in Pranayam (practice of controlling breaths) just to attain you; The
people of Arab also recite Your Name;
283
ArbI ivc gor Aqy sMsikRq ivc Gor Sbd hY[
284
ihMdI Sbd swgr pMnw 854[
285
Himalaya means, Him=snow, Alya=house. It encompasses all the mountains between mainland India and
China including Tibet.

Prw ky iPrMgI mwnY , kMDwrI kurysI jwnY ;

pCm ky pCmI , pCwnY inj kwm hYN ]
pd ArQ:- Prw- PrWg dyS, (2) XUpI ijlw mYnpurI dy iek ngr dw nwm vI hY, France, a
town in Uttar Pardesh, India of Mainpur district[ iPrMgI- XUrp dy iek dyS dw nwm
PrMg hY, auQON dy vsnIk, the residents of France/Europe[ kMDwrI-kMDwr dw vsnIk cmn
qoN 62 mIl auqr v`l qy kwbl qoN 313 mIl p`Cm v`l ‘kMDwl’ Sihr pRis`D hY, aus ielwky dw
nwm hI kMDwr pRis`D ho igAw, the residents of the famous Afghan town of
286
Kandahar [ kurysI- kurys kul vwly, Arb dyS ivc iek kurYS kul v`fI pRis`D hY, hzrq
muhMmd jI dw jnm iesy kul ivc hoieAw sI, Quraish is one of the most prominent clans
in Arab. Prophet Muhammad was born in this clan[
PrWg dyS dy PrMg dyS dy qYnMU mMndy hn[ kMDwr dyS dy qy kurYS kul dy vI qYnMU
jwxdy hn[p`Cm idSw dy p`CmI lok qyrw ismrn hI Awpxw kMm pCwxdy hn[
The citizens of France and the Franks287 acknowledge You, the people of Kandahar
and Quraish clan remember You; the Westerners remember their duty to recite your
name;
Note: The term Firangi (iPrMgI, %&'()) is a borrowed term from Farsi along with
the cognate Arabic word Firanj (*'()) meaning the French or Franks (ancestors of
the French people) that arose during the medieval interactions between the Arabs
and Arabic-speaking Muslims and the European Christian Crusaders who were
almost all from France or the Frankish Kingdom. The word later came to mean all
Europeans in the Muslim world. In India, this term came about to call the
Portuguese which came in the 16th century and later to all light skinned Europeans.
Guru Ji has used this term also in Charitropakhyan Charitr 125. This term is also
used in weapons (swsqR) where a straight bladed sword with a blade usually from
Europe is called a Firangi. Potraits of Mughal potentates holding firangis, or
accompanied by retainers carrying their masters' firangis, suggest that the sword
became a symbol of martial virtue and power.
286
Kandahar had a total number of five (5) Gurdwaras and was visited by Guru Nanak Dev Ji and also Baba Sri
Chand Ji. The Gurdwaras were, (1) Dharamsala Sri Guru Nanak Dev Ji (run by the decendants of Guru Nanak
Dev Ji), (2) Suthriya Di Dharamsala, (3) Vaddi Dharamsala (known as Baba Sri Chand Dharamsala), (4) Shotti
Dharamsala & (5) Masanda di Dharamsala. As of now, none are available. (Ref: Afghanistan Da Safar by Dr.
Ganda Singh)
287
Franks are a collection of Germanic tribes who settled in Roman territory in the 4th century. It is also used as
a synonym for a European from the Central and Western Europe.

mrhtw mGyly , qyrI mn so qpisAw krY ;

idVvY iqlMgI , phcwnY Drm Dwm hYN ]2]254]
pd ArQ:- mrhtw- mhwrwStr dyS dw vsnIk, nwisk, pUnw, isqwrw qy kOlwpur dy ielwky dw
nwm mhwrwStr hY, Marhatas are the people of Maharashtra, India. This includes
Bombay, Pune, Stara and Kholapur[ mGyly- mgr dyS dw vsnIk, d`KxI ibhwr, ijs
ivc ptnw qy gXw dw ielwkw hY, irg vyd ivc ies dw nwm ‘kIkt’ vI hY, (2) rwjpUqW dI
iek jwiq, the resident of an ancient kingdom of Magadh of southern Bihar that
included cities like Patna and Gaya [ idVvY- dRwivV, dyS dw vsnIk, d`Kx idSw ivc
dyS, jo auVIsy dy d`KxI smuMdr dy kMFy rwmySvr qIkr hY, the Dravidians who inhabits the
geographical region of southern India[ iqlMgI- iqlMg dyS dw vsnIk, iqlMg iek dyS
hY, jo SRISYl qoN col rwj dy m`DX qIkr hY[ ies ielwky ivc sRI SYl, kwlySr qy BImySvr nwm
vwly iqMn phwV hn ijMnW auqy iqMn iSv ilMg hn, ies leI ielwky dw nwm hI ‘iqRkilMg’ jW
‘iqRilMg’ hY, aus qoN ivgVdw ivgVdw iqlMg ho igAw hY, the people of Tilang (Telugu
speaking) has got its name from the three Shivlings situated on Sri Sailam,
Kaleshwaram & Bhimeswaram. It was called as Tri-Ling (the country with three
Shivlings- Trilinga Kshetras) and it slowly became Tilang[
mhwrwStr dyS dy Aqy mwgD dyS dy , mn krky qyrI qpìsAw krdy hn[
dRwivV288 dyS qy iqlMg dyS vwsI qYnMU hI Drm dw sQwn pCwxdy hn[
Marhattas and the people of Magadh289 (called Meghel) heartily meditate on You;
the Dravidians290 and Telegu recognise You as the site of faith.
288
ikqy ikqy pwT ‘idRVvY’ huMdw hY, pr ArQ iehI hY[
289
Magadh is located south of Bihar and includes the cities of Patna and Gaya. In Rig Vedh this place was
known as, ‘Kikat’. Magadh was a kingdom encompassing the region from north by the river Ganges, on the east
by the river Champa, on the south by the Vindhya Range, and on the west by the Son River. This kingdom
formed the great 16 kingdoms of ancient India (Mahajanapadas) in 1200 BC. Magadh is also a clan of Rajputs.
290
Dravidians reside in South India with one of the Dravadian languages as their main language, which
includes, Tamil, Malayalam, Telugu, Kannada and Tulu.

bMg ky bMgwlI , iPrhMg ky iPrMgw vwlI ;

idlI ky idlvwlI , qyrI AwigAw mY clq hYN ]
291
pd ArQ:- bMg -bMgwl, rqnwkr qoN lY ky bRhm puqr ndI qIkr dyS, region of Bengal
which is situated between Ratnakar and Brahmputra River[ iPrhMg- iPrMigsqwn,
iPrMg, Europe, France[ iPrMgwvwlI- iPrMg dw vsnIk iPrMgI, European, French[
bMgwl dy bMgwlI, iPrMg dw iPrMgI[Aqy id`lI dy idlvwlI, ieh swry qyrI AwigAw
ivc qurdy hn[
Bengalis of Bengal, European of Europe, Delhites of Delhi function according to
your command;
roh ky ruhyly , mwG dys ky mGyly bIr ;

bMgsI buMdyly , pwp puMj ko mlq hYN ]
292
pd ArQ:- roh- ruhyl KMf XU pI dw ielwkw , the region of Ruhelkhand in Uttar
Pardesh[ ruhyly- rohU phwV dy vsnIk ijMnW dy nwm ielwky dw nwm ruhyl KMf hoieAw, the
inhabitants of Ruhelkhand[ mwG dys- mwgD dyS dy, Magadh[ bIr- bhwdr joDy
sUrvIr, brave warriors[ bMgsI- bMgs dys dw vsnIk krm Aqy kuhwt dy ielwky dw nwm
bMgs hY, (2) pTwxW dI jwiq bMgs hY ijs qoN ielwky dw nwm pRis`D ho igAw hY, the people of
Bangash (is an area in Afghanistan which includes Kuram and Kuhat. It is also the
293
name of a clan of Pathans[ buMdyly - buMdyl KMf dw vsnIk, Bwrq dw iek auqrI ielwkw,
jo jmunw Aqy cMbl dirAw dy ivcwly hY, Bundelkhand is an area between River Jamuna
and River Chambal. Situated in North India[
rohU phwV dy ruhyly, mwgD dyS dy mGyly[ bMgs dyS dy sUrbIr bMgs Aqy buMdyl KMf
dy buMdyly qyry nwm ƒ jp ky hI swry pwpW ƒ nwS kr rhy hn[
Ruhelas of Ruhelkhand294, Meghels of Magadh, the brave warriors of Bangash
(called Bangsi) and Bundelas295 of Bundelkhand are washing their sins off by
remembering You;
291
mhwBwrq iv`c ieh lyK hY, ik AMnHy dIrGwqmw irKI ny rwjw bil dI iesqRI sudyKxw dy audr qoN AMg vMg qy kilMg Awid
pu`qr pYdw kIqy, auhnW dy nwm qoN dysW dy nwm bx gey[
292
ijs ivc bdwauN, ibnOr Aqy brylI dy ijly hn[ ies dy auqr ihmwlXw, d`Kx gMgw Aqy pUrb v`l AvD hY, roVU phwV dy
vsnIk ies ivc Aw ky Awbwd hoey[ ies krky ies dw nwm ruhyl hoieAw[
293
bMudylw iek rwjpUq jwq vI hY, ies jwqI dy lok ikhw krdy hn, ik iek pRqwpI Drmwqmw rwjpUq ny ivMDX vwisnI dyvI
A`gy Awpxy Awp ƒ blIdwn kIqw, dyvI dy vrdwn nwl aus dI lhU dI bUMd qoN iek qyjsU purK pYdw hoieAw ijs dw nwm buMdylw
sI, aus dI vMs dy buMdylw rwjpUq hn[
294
It is an area in Uttar Pradesh whch is bordered by Himalaya in the north, Ganges to the south, Awadh to the
east. The place drives it’s name from the mountain called Roohu.

goKw gun gwvY , cIn mcIn ky sIs nXwvY ;

iqbqI iDAwie , doK dyh ky dlq hYN ]
pd ArQ:- goKw- gorKw dyS, ieh nypwl rwj dw ielwkw hY, gorKy ispwhI iesy ielwky dy huMdy
hn, the Gorkha District in Nepal which is famous for its Gurkha soldiers[ cIn-
eySIAw dw pRis`D dyS, jo Bwrq qoN auqr ihmwly qoN pry hY, ieh dyS 18 v`fy ielwikAw ivc
vMifAw hoieAw hY, ies dI rwjDwnI dw nwm pykn hY, China[ mcIn- cIn nwl lgdw ielwkw,
296
mwncIAw, Manchuria [ iq`bqI- iq`bq dyS dw vsnIk, iq`bq dyS Bwrq qoN auqr v`l iek
phwVI srd dyS hY, ies dy auqr qy pUrb v`l cIn, d`Kx v`l nypwl BUtwn qy ihmwly dy phwVI
ielwky Aqy p`Cm v`l kSmIr hY, ieh cIn rwj dy ADIn hY, ies dyS dw hwkm ‘dlweI lwmw’
qy rwjw cInI ‘lWhsw’ hY, ieQON dy lok vI boDI hn, cInI lok ies ƒ dunIAW dI C`q AwKdy
hn, ikauNik ieh dyS swrI dunIAW qoN aucw hY, the rooftop of the world, Tibet. It is
situated south of China, north of Himalayas, Nepal and Bhutan with Kashmir on its
west. The capital of this region is Lahsa and it is mainly a Buddhist region[
gorKy qyry gux gwauNdy hn, cIn qy mwncIAw dy qYnMu isr invWdy hn[ iq`bq dy lok
vI qYnMU Xwd krky dyh dy duKW ƒ nwS krdy hn[
The Gorkhas (of Nepal) sing your praises, the people of China and Manchuria bow
down before You, The people of Tibet erase all their maladies by remembering You;
ijnY qoih iDAwieE , iqnY pUrn pRqwp pwieE ;

srb Dn Dwm , Pl PUl so Plq hYN ]3]255]
pd ArQ:- qohy- qYƒ, You[ iDAwieE- jipAw, chant, remember[ pUrn- pUrw, full[
srb- swrw, all[ Dwm- Gr, abode[ Plq- sPl, complete[
ijs ny qYnMU jipAw aus ny pUrw pRqwp pw ilAw[ aus dw Gr swry PlW Aqy Dn
nwl sPl ho jWdw hY[
Those who have remembered You have attain complete honour; Their houses are
now complete with fruits (food), flowers (fame- just like a flower’s fragrance) and
wealth.
295
Budelas are the residents of Bundhelkhand. Bundela is also a Rajput Clan believed to have originated from a
charismatic king who was formed from the drop of blood of an earlier Rajput King who sacrificed himself to the
Vasini Deity and received a boon of the birth of such king.
296
This term has come about in the 17th century (1635AD) by Hong Taiji for the people of Jurchen who
inhabited this region. Interestingly, Guru Gobind Singh Ji has used this similar term.

dyv dyvqwn kO , surys dwnvwn kO ;

mhys gMg Dwn kau , ABys khIAqu hYN ]
297
pd ArQ:- dyvqwn- bRihspiq, Braspati [ surys- ieMdr, Indra[ dwnvwn- dYNq,
demons[ mhys- iSv, Shiva[ gMg- gMgw, River Ganges[
(qUM) dyviqAW (ƒ isiKAw dyx leI) bRhspqI, dYNqW (ƒ mwrn leI) ieMdr, gMgw
ƒ Dwrn krn leI iSv bx jWdw, (qYnMU) auNj Bys rihq hI ikhw jWdw hY[
In order to teach the deities, You are their teacher, Braspati; to kill the demons, you
are Indra (God of heaven); In order to accept the Ganges River, you become Lord
Shiva298; But yet you are beyond vesture;
rMg mY rMgIn , rwg rUp mY pRbIn ;

AOr kwhU pY n dIn , swD ADIn khIAqu hYN ]
pd ArQ:- rMgIn- imbued[ rwg- Raagas, music[ mY- iv`c, in[ pRbIn-inpuMn, cqur,
master, intelligent[ kwhU pY- iksy A`gy, before someone[ dIn-muhqwj, subordinate[
jo rMg ivc rMg vwlw, rwg rUp ivc cqur hY[ hor iksy A`gy dIn nhI huMdw, kyvl
sMqW ivc khIdw hY[
Imbued in His own joy, Perfect in music (Raagas), Subordinate to none, except the
love of saintly;
pweIAY n pwr , qyj puMj mY Apwr ;

srb ibidAw ky audwr hYN , Apwr khIAqu hYN ]
pd ArQ:- pwr- AMq, end[ qyj- pRkwS, illumination[ Apwr- byAMq, infinite[ srb-
swrIAW, all[ Apwr- phuMc qoN pry, ijs dw pwr nw pwieAw jw sky, boundless[
ijs dw pwr nhI pweIdw, jo Apwr qyj puMj rUp hY[ swrIAW ividAw dyx vwlw hY,
Aqy Apwr ikhw jWdw hY[
Unfathomable, embodiment of the infinite light; Giver of all education and He is
boundless;
297
Braspati is the teacher of the devtas, the son of Maharshi Angira. His mother’s name is Surupa. In the
Puranas, Brihaspati is said to be the guru (teacher) of the goddess and the deities and has been praised for his
knowledge and wisdom. He is described as being of a yellow or golden color, and holding the following divine
attributes in his hands: a stick, a lotus and a string of beads. He presides over ‘Guru-war’ or Thursday. In
astronomy he is the ruling Power of Jupiter, and is often identified with that planet.
298
It is said in the Puranas that Lord Shiva controls the intensity of the flow of River Ganges via its matted hair
so that it does not damage the earth as it comes flowing from the heavens on the request of Sage Bhagirath who
wished to cleanse his ancestors souls.

Note: The Six (6) sources of light are;
1. sUrj Sun
2. cMdrmw Moon
3. AgnI Fire
4. qwry Stars
5. buDI Intellect
6. ibjlI Lightning
hwQI kI pukwr , pl pwCY phucq qwih ;
cItI kI icMGwr , pihly hI sunIAqu hYN ]4]256]
pd ArQ:- pukwr- PirAwd, supplication, appeal[ pwCY- ipCoN, later[ phucq- phuMcdI
hY, reaches[ cItI- kIVI, ant[ icMGwr- roxw, cry[
aus ƒ hwQI dI pukwr pl mgroN phuMcdI hY[ pr kIVI dw roxw pihlW hI phuMc
jWdw hY[
The supplication of an elephant reaches Him later but the appeal of an ant reaches
sooner.
Meaning, a supplication made with humility though how small the person
(according to the world’s perception) reaches Almighty while the one made with
pride though with all pomp reaches late.
Note: The analogy of an Elephant with arrogance has been mentioned multiple times
in Gurbani. This is because of the shared characteristic between the two: Size-
elephant is the largest land animal and mind in ego inflates to great lengths that it
forgets humility, relations, status, faith, etc. Bhagat Kabir Ji beautifully describes
with a similar analogy;
hir BieE KWfu , ryqu mih ibKirE ; hsqMØI cuinE n jweI ]

Almighty is like sugar, spilled onto the sand; the elephant cannot pick it up.
kih kmIr , kul jwiq pWiq qij ; cItI hoie , cuin KweI ]2]3]12]
(972-11, rwmklI, Bgq kbIr jI)
Says Kabir, give up your ancestry, social status and honor; be like the tiny ant - pick up and eat the
sugar. ||2||3||12||

The ant on the other hand is a small insect but its determination and faith makes it
do great wonders and thus has been equated to saints. This is because, even though
with no worldly materials, they possess humility which makes them carry the
smallest of grains (Almighty). Guru Arjan Dev Ji says,
hy ppIlkw , gRsty ; goibMd ismrx quXM Dny ]

(1359-17, shsik®qI, mÚ 5)
Dear saints your humbleness is just like an ant eventhough you are wealthless in worldly materials
but you are considered as the wealthiest with the wealth of Almighty’s Name rememberance
therefore you are most greatest.
Logic on the other hand would prefer an elephant due to its size and strength but
according to Gurbani, an ant has a higher value due to its humility and love for
Almighty. Money and fame are of no value in spiritual upliftment. Guru Ji says,
AYsI Bgiq goivMd kI ; kIit hsqI jIqw ]

(809-18, iblwvlu, mÚ 5)
Such is devotional worship of Master of the Universe, that the ant can overpower the elephant.
However, a fact remains that even though both the egoistical (evil) and the one with
humility (saint) have different outlook spiritually but in essense both are the form
of Almighty;
kIt hsiq mih ; pUr smwny ]

(252-14, gauVI, mÚ 5)
In the ant and in the elephant, He is pervading in His complete form.
kyqy ieMdR duAwr , kyqy bRhmw muKcwr ;

kyqy ikRsnw Avqwr , kyqy rwm khIAqu hYN ]
pd ArQ:- kyqy- ikMny, many[ duAwr- dr qy, drvwjw qy, door[ muKcwr- cwr muMhw vwly,
four-headed (Brahma)[
aus dy dr auqy ikMny hI ieMdr hn, ikMny hI chMu mUMhw vwly bRhmw hn[ ikMny hI
ikRSn Avqwr hn, ikMny hI rwm Avqwr khy jWdy hn[
At His doorstep, there are many Indras and Brahmas; Many are the incarnations
such as Krishna and Ram;

kyqy ss rwsI , kyqy sUrj pRkwsI ;

kyqy muMfIAw audwsI , jog duAwr dhIAqu hYN ]
pd ArQ:- ss- cMdRmw, moon[ muMfIAw- sinAwsI, sanyasi, ascetic[ jog-jogI, Yogi[
dhIAqu- dyh ƒ swVn vwly, DUxIAW qpWdy hn, austerities, inflicting pain to the body (i.e.
meditating near to a fire during summer)[
ikMny hI cMdRmW qy rwsIAW hn, ikMny hI cwnx krn vwly sUrj hn[ ikMny hI
sMnXwsI qy ikMny hI audwsI hn[ ikMny hI jog duAwry AwpxI dyh ƒ swV rhy hn[
Many are the moon’s signs (Nakshatras/Lunar mansions) and many are bright suns;
Many are ascetics (sannyasis), udasis and yogis and many observe severe austerities
on themselves;
kyqy mhwdIn , kyqy ibAws sy pRbIn ;

kyqy kumyr kulIn , kyqy jC khIAqu hYN ]
pd ArQ:- mhwdIn- muhMmd, Prophet Muhammad[ ibAws- ibAws irSI, Vedh Vyas[
pRbIn- npuMn, expert[ kumyr- kubyr BMfwrI, Kuber[ kulIn- aucI ku`l vwly, lineage of
high status[ j`C- kubyr dI syvw iv`c rihx vwly dyvqy, helpers of Kuber[
ikMny hI muhMmd hn, ikMny hI ibAws vrgy pMifq hn[ ikMny hI kubyr qy ikMny hI
aucI kul vwly qy ikMny hI j`C khy jWdy hn[
Innumerable are Muhammads and scholarly Vyas; Many are Kubers, people of high
status lineages and Jachchh;
Nur ad-Dīn Abd ar-Rahmān Jāmī or commonly known as Jami was a Persian Poet
born is Khorasan in 1414AD. He has written the following lines for those who brag
about their high status lineage or bloodlines;
(,!-.(!/0!12!(3.!43)25!,'!12!56)!/!(',!
%)!57852!(&!,393!2(!83(8!3/:!4!2'!83(8!;-2!
<2=!%:!‫! َﮔﺮ!ﺑَﺮ‬,>!3=2:!12!‫ﺖ‬
ِ ‫ﺧ‬$%!,/98!(23!
'/>!3(29'!,/98!(2:!4!!َ#!(3!(28=!819,!;-2
A son who brags about his father (ancestral background) not on his own crafts and
knowledge, Though looks like man but is not a human being. He is a fruitless branch
though is a part of a fruit bearing tree, its value is equal to a burning wood.

krqy hYN ibcwr , pY n pUrn ko pwvY pwr ;

qwhI qy Apwr , inrwDwr lhIAqu hY ]5]257]
pd ArQ:- qwhI qy- ies leI, which is why[ inrwDwr- ibnW Awsry qoN, unsupported[
lhIAqu- jwixAw jWdw, are known[
ieh swry aus dw ivcwr krdy hn, pr aus pUrn dy pwr ƒ koeI nhI pw skdw[
ies leI qW aus ƒ Apwr qy Awsry qoN ibnW jwixAw jWdw hY[
All of the above reflect upon Him but they have not understood Him entirely; Thus
they call Him Unfathomable and Unsupported.
pUrn Avqwr , inrwDwr hYN n pwrwvwr ;

pweIAY n pwr , pY Apwr kY bKwnIAY ]
pd ArQ:- pUrn- pUrw, complete, embodiment[ inrwDwr- Awsry qoN ibnW,
unsupported[ n pwrwvwr- ijs dw koeI pwr auqwr nhIN, the one with no desideratum
for liberation[ pwr- iknwrw, shore (meaning- understood)[ bKwnIAY- khIdw hY,
said[
Avqwr299 isRstI ivc pUrn hY, Awsry qoN ibnW hY, aus dw pwr auqwr nhI imldw
Aqy nw koeI aus dw iknwrw hY, ies krky aus ƒ Apwr krky khIdw hY[
He completely exists in His creation, Unsupported, One with no desideratum for
liberation (as He is the embodiment of liberation), He has no shore (endless)
meaning He is profound. Which is why He is called as incomprehensible;
AdYÍ AbnwsI , prm pUrn pRkwsI ;

mhwrUp hUky rwsI hY , AnwsI kY kY mwnIAY ]
pd ArQ:- AdÍY- dvYq qoN ibnW, without duality[ AbnwsI- nws qoN rihq,
indestructible, eternal[ prm- v`fw, prime[ pRkwsI- pRkwS krn vwlw, effulgent[
rwsI- BMfwr, KwxI, store-house, treasure[ AnwsI- ie`Cw rihq, nws rihq, desireless,
indestructible[
dvYq qoN ibnW qy nws qoN rihq hY, v`fy pUrn pRkwS krn vwlw hY[ pivqr rUp dI
KwxI hY, ieCw qoN rihq krky mMinAw jWdw hY[
Non-dual, eternal, Sovereign perfect effulgent, Store-house of purest form and
desireless−so is He known;
299
ihMdI, Avqwr-isRtÍw vyKo, ihMdI Sbd swgr, sPw 174[

jMqR hUM n jwq jw kI , bwp hUM n mwie qwkI ;

pUrn pRBw kI , su Ctw kY AnmwnIAY ]
pd ArQ:- jMqR- dyh, body[ mwie- mW, mother[ qwkI- aus dI, His[ su Ctw- suMdrqweI
dI ibjlI, beauty like lightning[ AnmwnIAY- Anumwn, likened, equated[
ijs dI dyh qy jwq nhI hY, bwp qy mW vI aus dI nhI hY[ aus ƒ pUrn suMdrqweI
dI ibjlI Anumwn kIqw jw skdw hY[
Bodiless, casteless, He has no father or mother; His perfect beauty is likened to
lightning;
qyj hUM ko qMqR hYN , ik rwjsI ko jMqR hYN ;

ik mohnI ko mMqR hYN , injMqR kY kY jwnIAY ]6]258]
pd ArQ:- qyj- pRkwS, light[ rwjsI- hkUmqI, polity[ jMqR- mSIn, mode, system[
injMqR- pRyrk, motivator[
qyj dw Gr hY, jW rwjsI kMmW dI mSIn hY[ jW mohn Skqw dw mMqR hY jW pRyrk
krky jwixAw jWdw hY[
He is House of light or is He the system of polity; Or the incantation to enchant
or is He known as the motivator.
qyj hUM ko qr hY , ik rwjsI ko sru hYN ;

ik suDqw ko Gru hY , ik isDqw kI swr hYN ]
pd ArQ:- qr- ibRC, tree[ sru- srovr, pool, ocean[ sùDqw- piv`qr, pure[ is`Dqw-
sPlqw, successful[ swr- b`dl, clouds[
(hy pRBU, qUM) qyj dw mhwn ibRC hY, jW rwjnIqI dw giqSIl srovr hY, jW suDqw dw
Gr hY, jW is`Dqw (mukqI dw swr300) dw b`dl hY[ Bwv ijvyN b`dl qoN pwxI imldw
hY, iqvyN qyry pwsoN mukqI imldI hY[
(Dear Almighty, Your) Radiance is alike a great tree or the ocean of Polity. Either He is
the House of piety or the cloud of liberation; Meaning, just like a great tree gives shade
to anyone regardlessly. Similarly, Almighty’s radiance is upon all without any
discrimination. Ocean of polity means no one is as great leader than Almighty and no
one is capable of better governance as the ocean has greatest pool of water. Just like rain
(water) is received from the clouds similarly, one gets liberation from You.
300 vyKo, mhwn koS, sPw 1808[

kwmnw kI Kwn hYN , ik swDnw kI swn hYN ;

ibrkqqw kI bwn hYN , ik buD ko audwr hYN ]
pd ArQ:- kwmnw- ie`Cw, desire[ swn- soBw, grandeur[ bwn- Awdq, habit[
ibrkqqw- loB dI lYs qoN ibnW, iqAwg, without greed, renunciation[ sudwr- dlyr,
brave[
kwmnw dI Kwn hY, jW swDnw dI soBw hY[ jW ivrkqqw dI Awdq hY jW buD dw
dlyr XoDw hY[
He is the trove to fulfil desires or the grandeur of devotion; either He has the habit of
renunciation or the one with intellect of a brave warrior;
suMdr srUp hYN , ik BUpn ko BUp hYN ;

ik rUp hUM ko rUp hYN , kumq ko pRhwr hYN ]
pd ArQ:- BUp- rwjw, king[ kumq- KotI m`q, evil intellect[ pRhwr- mwrn vwlw,
destroyer[
suMdr srUp vwlw hYN, ik rwijAW dw rwjw hYN[ jW rUp dw vI rUp hYN, jW kumiq ƒ
mwrn vwlw hY[
Beauteous form or Emperor of Emperors; either the Exquisiteness of beauty or
destroyer of evil intellect;
dInn ko dwqw hYN , gnImn ko gwrk hY ;

swDn ko rCk hY , gunn ko phwr hYN ]7]259]
pd ArQ:- dInn- grIbW, meek[ dwqw- dyx vwlw, benovalent[ gnImn- vYrIAW,
enemies[ gwrk- grk krn vwlw, nws krn vwlw, to make something go to drain
(destroy)[ swDn- sMqW, saints[ r`Ck- rìKAk, protect[ gunn- guxW, merits[ phwr-
BMfwr, trove, mountain of[
grIbW ƒ dyx vwlw hYN, jW vYrIAW ƒ grk krn vwlw hYN[ jW sMqW dw rìKAk hYN
jW guxW dw phwV hYN[
Giver to the poor or Annihilator of the wicked; Either the protector of the devotees
or the mountain of merits?

isD ko srUp hYN , ik bu`D ko ibBUq hYN ;

ik kRüD ko ABUq hYN , ik ACY AibnwsI hYN ]
pd ArQ:- isiD- mukqI, liberation[ kR`üD- kRoD, anger[ ABUq- nws krn vwlw,
destroyer[ A`CY- sdw hI, eternal[ AibnwsI- nws rihq, indestructible[
mukqI dw inj rUp hYN, jW buD ƒ sMpdw hYN[ jW kroD ƒ nwS krn vwlw hYN, jW
sdw hI nwS rihq hYN[
Embodiment of liberation or Nourisher of knowledge; Destroyer of anger or
eternally indestructible;
kwm ko kuinMdw hYN , ik KUbI ko idhMdw hYN ;

gnImn ko girMdw hYN , ik qyj ko pRkwsI hYN ]
pd ArQ:- kwm- kMm, task[ kuinMdw- krn vwlw, performer[ KUbI- nykI, noble[
idhMdw- bKSx vwlw, dyx vwlw, bestower[ gnImn- vYrIAW ƒ, to the foes[ girMdw-
gwrq krn vwlw, pCwVn vwlw, destroyer[ pRkwsI- rOsn krn vwlw, illuminant[
kMm ƒ krn vwlw hYN, jW nykI ƒ dyx vwlw hYN[ vYrIAW ƒ gwrq krn vwlw hYN, jW
qyj ƒ rOSn krn vwlw hYN[
Completes the deeds of all or bestower of nobility; Destroyer of the wicked or the
illuminance of brilliance;
kwl hUM ky kwl hYN , ik sqRn ky swl hYN ;

ik imqRn ko poKq hYN , ik ibRDqw kI bwsI hYN ]
pd ArQ:- s`qRn- vYrI, enemy[ swl- du`K dyx vwlw, giver of pain[ poKq- pwlxw krn
vwlw, nourisher[ ibRDqw- vifAweIAW, praises[ bwsI- v`s krn vwlw, subjugate[
kwl ƒ nwS krn vwlw hYN, S`qrUAW ƒ duK dyx vwlw hYN[ jW im`qrW ƒ pwln vwlw
hYN, jW vifAweI ƒ v`s krn vwlw hYN[
The obliterator of death or the giver of pains to the enemy; Nourisher of the friendly
or subjugator of praises;

jog hUM ko jMqR hYN , ik qyj hUM ko qMqR hYN ;

ik mohnI ko mMqR hYN , ik pUrn pRkwsI hYN ]8]260]
pd ArQ:- jMqR- medium[ qMqR- qrIkw, methodology[ mohxI- moh lYxw, allure[ mMqR-
incantation, wave of specific sequence of words[ pUrn- pUrw, complete[
jog vs ƒ krn dw jMqR hYN, jW qyj ƒ vs krn dw qMqR hYN[ jW sB ƒ moh lYx dw
mMqR hYN, jW pUrn pRkwS hYN[
He is the medium of achieving Yog (union with Almighty) or the modality to
subdue brilliance; Either the incantation to allure or the complete radiance.301
rUp ko invws hYN , ik bu`D ko pRkws hYN ;

ik isDqw ko bws hYN , ik buD hU ko Gru hYN ]
pd ArQ:- invws- Gr, house[ bu`D- bu`DI, m`q, intellect[ pRkwS- rOsn, cwnx,
brilliance[ is`Dqw- mukqI, sPlqw, liberation, success[
rUp dw invws Gr hYN, jW buDI ƒ rOSn krn vwlw hYN[jW mukqI dw Gr hYN, jW
buiD dw itkwxw hYN[
He is the house of all forms or the brilliance that lights the intellect; Either the house
of liberation or the dwelling of intellect;
dyvn ko dyv hYN , inrMjn AByv hYN ;

Adyvn ko dyv hYN , ik suDqw ko sru hYN ]
pd ArQ:- dyvn ko dyv- dyviqAW dw dyvqw, pUjx jog, the deity of deities[ inrMjn-
mwieAw qoN inrlyp, without the black mark of Maya, immaculate[ AByv- Byd rihq,
who is without difference, undifferentiated[ Adyvn- dwnvW, dYNqW, demons[ dyv-
pRkwSn, bright[ su`Dqw- piv`qrqw, pureness[ sru- srovr, pool[
dyviqAW dw dyvqw hYN, jW mwieAw qoN ibnW qy Byd qoN rihq hYN[ jW dYNqW ƒ dyv
pRkwSn vwlw hYN, jW suDqweI dw srovr hYN[
He is the deity of the deities, without the influence of Maya (immaculate) and whose
without difference (same throughout); the bestower of brilliance to the demons or
the pool of piety;
301
Note: the meanings of Jantar, Mantar & Tantar has been explained in detail above at Pauri 56

jwn ko bcXw hYN , iemwn ko idvXw hY ;

jmjwl ko ktXw hYN , ik kwmnw ko kr hYN ]
pd ArQ:- bcXw- bcwaux vwlw, protector[ iemwn- Brosw, faith[ idvXw- dyx vwlw,
bestower[ jmjwl- jmW dI PwhI, jMmx mrx, noose of afterlife (reincarnation)[
kt`Xw- k`tx vwlw, the one who cuts[ kwmnw- ieCwvW, kwmnwvW, wishes, desire[ kru-
fMf, fulfills[
jwn ƒ bcwaux vwlw hYN, jW Brosw dyx vwlw hYN[jW jMmx mrn ƒ k`tx vwlw hYN,
jW kwmnw ƒ fMf hYN[
He is the protector of life and bestower of faith; He cuts the noose of cycle of
reincarnation or one who fulfils desire;
qyj ko pRcMf hYN , AKMfx ko KMf hYN ;

mhIpn ko mMf hYN , ik iesqRI hYN n nru hYN ]9]261]
pd ArQ:- pRcMf- iqKw, resplendent[ AKMfx- jo nw KMfx (nws) ho sky, imperishable[
KMf- KMfx (nws) hox vwlw, destroy[ mhIpn- rwijAW, kings[ mMf- kwiem (sQwpq)
krn vwlw, establish[ nru- purS, male[
qyj vwilAW ƒ iqKw qyj hYN, jW nw KMfx ƒ KMfx krn vwlw hYN[jW rwijAW ƒ
kwiem krn vwlw hYN, nw qMU iesqrI hYN nw purS hYN[
He is the dazzle of the resplendent or Destroyer of imperishable; Either capable of
establishing kings or He is neither male nor female.
ibsÍ ko Brn hYN , ik Apdw ko hrn hYN ;

ik suK ko krn hYN , ik qyj ko pRkws hYN ]
pd ArQ:- ibsÍ- sMswr, dunIAW, world[ Apdw- ibpqw, musIbq, calamity, difficulty[
hrn- dUr krn vwlw, abducts[ qyj- A`g, fire[ pRkwS- rOSn, light up[
dunIAW ƒ Brn vwlw hYN, jW ibpqw ƒ hrn vwlw hYN[jW suK ƒ krn vwlw hYN, jW
A`g ƒ rOSn krn vwlw hYN[
He fulfils the world or abducts calamities; Either He provides joys or He is the
brightness of fire;

pweIAY n pwr , pwrwvwr hUM ko pwr jw ko ;

kIjq ibcwr , su ibcwr ko invws hYN ]
pd ArQ:- pwrwvwr- ijs dw koeI pwr (AMq) nhIN, boundless, incomparable[ kIjq-
krIey, perform[ invws- Gr, abode[
ijs dy pwr auqwr dy kMFy dw pqw nhI pweIdw[ vIcwr krIey qW pqw lgdw hY, jo
auh ivcwr dw Gr hY[
He is shoreless (with no shore in sight- boundless); While contemplating, He is
known to be the house of contemplation itself;
ihMglw ihmwlY gwvY , hsbI hlbI iDAwvY ;

pUrbI n pwr pwvY , Awsw qy Anws hYN ]
pd ArQ:- ihMglw- mkrwn (isMD) dys dy ielwky dy lok, inhabitants of the region in
Makran, Sindh where the Hinglaj temple is situated (name originates from the river
Hingol)[ ihmwlY- ihmwlw pRbq dy vwsI, people of Himalayas[ hsbI- APrIkw dy lok,
hbs dyS dw vsnIk, APrIkw dyS dy AMqrgq iek dyS ‘hbS’ hY, AMgRyjI ivc aus dw nwm
302
AYbysInIAw hY, citizens of Abssynia (Ethiopian Empire, Africa), this region was
also referred to as ‘Habash’ in Arabic[ hl`bI- hlb Sihr dy rihx vwlw, swm dyS
(isrIXw) ivc iek mShUr Sihr hY, ies dy Awsy pwsy dy ielwky dw nwm vI hlb hY, hlb-
eIrwn dw ielwkw qy auQy dy vwsI, the people of the city of Halab, Syria. This is a large
and famous city of the region and it is currently known as Aleppo. Halab is also a
region in Iran and a subgroup of Dom people of North Africa[ pUrbI- pUrb dyS dy
lok, people of the East (Orient)[ Anws- byAws, ie`Cw qoN rihq, desireless[
ihMglw qy ihmwlXw vI qYnMU gwauNdy hn, hbSI qy hlbI vI qYnMU iDAwauNdy hn[pUrb
vwilAW ny vI qyrw AMq nhI pwieAw, qMU hr qrW dI Awsw dI ie`Cw qoN rihq hYN[
The inhabitants of Hingula and Himalayas sing Your praises, The people of
Abssynia (Habas) and Aleppo (Halab) concentrate on him; The residents of the East
(Orient) has not found His end; You (Almighty) do not have desire for any type of
hope. Meaning, Almighty is not bound by disappointment as he does not have any
hope nor desire.
302
This region is located at a region called as horn of Africa as the geographical shape is reminiscent of
rhinoceros horn.

dyvn ko dyv , mhwdyv hUM ky dyv hY ;

inrMjn AByv nwQ , AdYÍ Aibnws hYN ]10]262]
pd ArQ:- dyvn ko dyv- dyviqAW dw dyvqw, pUjx jog, respectible deities[ mhwdyv- v`fw
dyvqw, leader deities (Trinity, etc.)[ inrMjn- mwieAw qoN inrlyp, without the black
mark of Maya[ AByv- Byd rihq, without difference, identical[ nwQ- suAwmI,
Master[ AdÍY- dvYq qoN ibnW, without duality[ Aibnws- nwS rihq, indestructible[
dyviqAW dy jo pUjX v`fy dyvqy hn, qMU aunW dw vI pRkwSk hYN[ mwieAw qoN rihq qy
Byd qoN rihq suAwmI hYN, Aqy dvYq qoN ibnW qy nwS qoN rihq hYN[
You are the enlightner of the greatest deity whom are revered amongst the other
deities; Above the control of Maya and the identical (without an iota of difference)
Master; non-dual and eternal303.
AMjn ibhIn hY , inrMjn pRbIn hYN ;

ik syvk ADIn hY , ktXw jm jwl ky ]
pd ArQ:- AMjn- doS, imperfections, faults meaning vices, Haumai[ ibhIn- ibnW,
sans[ pRbIn- ivdvwn, inpuMn, cqur, scholar, self-sufficient[ ADIn- v`s,
subordinate[ ktXw- k`tx vwlw, breaker[ jmjwl- jmW dI PwhI, jMmx mrx, noose of
reincarnations[
mwieAw qoN ibnW hYN, inr+AMjn= doS qoN rihq qy cqur hYN[jW syvk dy vs vrqI
hYN, jW jmW dy k`tx vwlw hYN[
He is without the influence of Maya, Free from imperfections (of duality) and
Intelligent; Or sometimes Subordinate to devotees or the Breaker of shackles of
reincarnations;
303
Maya and difference is synonymous. In singularity, the Maya is not present as the only thing which remain is
one (1). Maya is everything outside the one but it is part of one. We perceive differences due to the influence of
Maya, which in the end of the day is the visible power of Almighty. To read more, see the note on AByd (Abhed)
and Byd (Bhed) in Pauri 161.

dyvn ky dyv , mhwdyv hUM ky dyvnwQ ;

BUm ky BujXw hY , muhIXw mhwbwl ky ]
pd ArQ:- BUm ky Buj`Xw- sMswrk su`KW dy mwnx vwlw, the relisher of worldly joy[
muhIXw- moh lYx vwlw, captivator[ mhwbwl- mhW mwieAw, great Maya[
dyviqAW dy pRkwSk ho, v`fy dyviqAW dy vI pRkwSk ho[ DrqI dy Bogn vwly suAwmI
ho Aqy mwieAw dy mohn vwly ho[
He is the enlighter of deities, Illuminator of great deities (Brahma, Vishnu & Shiva);
You are the Master relisher of worldly joy and the Captivator of Maya;
Meaning, Almighty while relishing all the worldly joys (which is Maya) is not
enchanted by Maya but instead enchants Maya. Which means, in singularity (non-
dual state/Brahmgian), the all-powerful Maya is unable to captivate, as Maya
becomes Him and He becomes Maya. Only the one, that sees differences (Byd) is
subjected to Maya as he/she lives in plurality. Sri Guru Arjan Dev Ji says;
dIsih sB sMig , rhih Alypw ; nh ivAwpY , aun mweI ]

(701-10, jYqsrI, mÚ 5)
He appears to keep company with everyone, but he remains detached, and Maya does not cling to
him.
rwjn ky rwjw , mhw swj hUM ky swjw ;

mhw jog hU ko jog hY , DrXw duRm Cwl ky ]
pd ArQ:- rwjn ky rwjw- rwijAW dy rwjy, king of kings, Maharaja[ mhw swj- rcn
vwilAW ƒ bxwaun vwlw, creator of creators, Brahma[ mhw jog- v`fy jogI, kiTn jog jW
krVI qpìsAW, great Yogis who perform great penances[ Dr`Xw- Dwrn, pihrn,
wearer[ dRüm Cwl- ibRC (drKq) dI Cwl Dwrn hwrw (AqIq swDU), bark of a tree[
rwijAW dy ivc rwjy ho, vfy swjW dy ivc swj vwly ho[ jogIAW dy ivc jogI ho,
Aqy iqAwgIAW dy ivc drKqW dI iCl dy sp`qr pihrn vwly ho[
He is the emperor of emperors, Creator of greatest creator (Brahma304); Greatest
Yogi among the Yogis, The wearer of tree bark305;
304
There are many names to the creator deity but in the Indian Subcontinent, it is known as Brahma (part of the
trinity). In other world cultures and religions, this entity has been given several names such as Mbombo (Kuba
People of Central Africa), Ptah (Egyptian), Viracocha (Inca), Esege Malan (Mongolian), Pangu (Chinese),
Demiurge (Platonism), etc.
305
The Baganda people of Uganda have worn tree bark clothes for over 600 years. In India, there are some
amongst the Sadhus who are clad in tree barks. One of such group is the Mahima Sadhus of Orrisa. They are
known as Bakala Dhari (tree bark clad) Sadhu and it is the highest amongst the three levels according to their
monastery and it is reached after 12 years serving as Kaupuni. The others being, Gruha Tyagi (preliminary stage-

kwmnw ky kr hY , ik buDqw ko hr hY ;
ik isDqw ky swQI hY , ik kwl hY kucwl ky ]11]263]
pd ArQ:- kwmnw- kwmnwvW, wishes, desires[ buDqw- bu`DI, intellect[ hr- hrn vwlw,
abducter[ is`Dqw- sPlqw, isDqweI, success[ kwl hYN- nws krnw, to destroy[ kucwl-
pu`TI cwl, crooked ploy[
kwmnw dy pUrn krn vwlw hYN, jW buiD pny ƒ hrn vwlw hYN[ jW isDqweI dw swQI
hYN, jW kucwl dy nws krn vwlw hYN[
He is the fulfiller of wishes or the Abducter of intellect; either the companion of
success or the destroyer of crooked ploys.
CIr kYsI CIrwvD , CwC kYsI CqRwnyr ;

Cpwkr kYsI CIb , kwlieMdRI ky kUl ky ]
pd ArQ:- CIr- duD, milk[ CIrwvD- CIr smuMdr, Ocean of milk[ CwC- l`sI, Cwh,
Lassi (yogurt based drink)[ C`qRwnyr- buMdyl KMf ivc pMny dy kol iek ngr hY, ijs dw nwm
CqR pur hY, a town in Bundelkhand known as Chhatarpur[ Cpwkr- cMdRmw, moon[
kwlieMdRI- jmunw, River Yamuna[ kUl- kMFy, bank[
(prmwqmw dI Ajmq swry ikQy hY ijvy) KIr smuMdr ivc duD ijhI, CqR pur ivc
CwC ijhI[ jmunw dy kMFy aupr, cMdRmw dI suMdrqweI ijhI[
(Almighty’s grandeur pervades everywhere) As milk in the ocean of milk (Kshir
Sagar); yogurt drink in Chhatarpur and just like on the banks of River Yamuna, the
moon-light is seen;
2nd Meaning: Your praise is pure like milk in the the ocean of milk; in Chhatarpur it
is like butter-milk; on the bank of Jamuna River it like the beauty of moon;
they only wear 2 pieces of saffron cloth) & Kaupuni Dhari (Second stage- wear only a single piece of cloth with
a rope to cover their private area. Reached after 12 years of service as Gruha). Only at the highest stage, one is
authorized to wear the tree bark.

hMsnI sI sIhw rUm mY , hIrw sI husYnwbwd ;

gMgw kYsI Dwr clI , swqo isMD rUl ky ]
pd ArQ:- sI- vrgI, like[ sIhw- gMD, suvwsnw, mihk, odour[ rUm- iek pRis`D dyS,
Rome, Italy[ husYnwbwd- skwrfU bwliqsqwn ijly ivc iek ngr, a town in Skardu,
Baltistan, Pakistan[ kYsI- vWgMU, like[ swqoN-s`qW, seven (7)[ isMD- smuMdr, ocean[ rUl
kY- imlx, coalesces[
(prmwqmw dI Ajmq swry ikQy hY ijvy) hMsnI vrgI mihk rUm ivc hY, hIry
vrgI husYnwbwd ivc hY[gMgw Dwr vWgMU s`qW smuMdrW nwl iml geI hY[
(Almighty’s grandeur pervades everywhere) Just as the scent of Hansini in Rome,
Like gemstone in Husainabad306; Or alike the current of Ganges which coalesces in
the seven seas,
2nd Meaning: Your praise in Rome, is like a female swan (Hansani); in Husainabad,
it is like a diamond putting all the seven seas to shame. The energy in your praise is
like current of Ganges River;
pwrw sI plwaU gF , rUpw kYsI rwmpur ;

sorw sI surMgwbwd , nIky rhI JUlky ]
pd ArQ:- plwaUgF- plwaUm, Coty nwgpur dy ielwky AMdr iek ijlw jo phwVIAW nwl
iGirAw hoieAw hY, pnwh dI QWh mMinAw igAw sI, Palamu district (or Palamau) which is
307
in Chota Nagpur plateau in eastern India currently in Jharkhand state [ gf- plwmU
iklw, Palamu fort. This fort was the rulling centre for the Kingdom of Cheros, which
ruled this region for two centuries starting from 1613AD and was ultimately taken
over by the British and was teared down following the siege of Lucknow in 1857AD
(currently only few surviving quarters remain)[ rUp- rUpw, cWdI, silver[ rwmpur-
pMjwb dI phwVI bushr dI rwjDwnI ies dI smuMdr qoN 3300 Pu`t aucweI hY, Rampur in
India is in the erstwhile Punjab state which is currently situated in Shimla District[
sorw- Sorw jmIn dw nmk ijs nwl purwxy jmwny iv`c jl TMfw kIqw jWdw sI, ieh bwrUd dw
vI iek muK AMg hY Aqy dvweIAW ivc vrqIdw hY, nitre or saltpetre is found in the soil
and has been used in the past to cool water, it is also a major component of
gunpowder (the others being sulfur and charcoal) and also used in medicines[
surMgwbwd- A`j kl ies dw nwm swrMg pur hY, ieh ngr m`D Bwrq sI pI dy dyvwj rwj ivc
306
There are many towns by the name of Hussainabad and the one referred here can most likely be the
Hussainabad in Skardu, Baltistan where till date gemstones are mined.
307
Guru Ji has mentioned this similar place in His Charitropakhyan Charitr 132 as follows;
eyk plwaU dys sunIjY ] mMgl dyv su rwv BnIjY ]
In the county of Palamu, there lived a King by the name of Mangal Dev.

hY iksy vyly ieh bhuq mShUr jgHw sI, commonly known as Sarangpur, Madhya Pardesh.
It was a famous town and also served as the capital of Malwa under governor
Shuja'at Khan assigned by Sher Shah Suri[ nIky- cMgI, elegantly[ JUlky- ihlory KWdI,
Jul rhI, swinging, oscillating[
(prmwqmw dI Ajmq swry ikQy hY ijvy) plwaum ivc pwry vrgI, rwmpur ivc
cWdI vrgI[Aqy swrMg pur ivc Sory vrgI, cMgI qrW Jul rhI hY[
(Almighty’s grandeur pervades everywhere) Just as mercury in Palamu Fort; As the
silver in Rampur308 and like nitre in Sarangpur, His grandeur swings elegantly;
Note: Interestingly, the word ‘plwaU’ in Catalan Language means palace which sits
perfectly with the meanings of the stanza as the following word is ‘gf’ meaning
fort. It is perfectly possible that Guru Ji might have borrowed this word from the
Catalan Language in Europe. In the Indian fort palaces, especially in the glass
quarters (Sheesh Mahal), the glass was laid in thin sheets and the backs were coated
with mercury. Thus, Guru Ji has mentioned that just as mercury coated glass
elegantly shines, so it the Almighty’s grandeur which shines everywhere.
2nd Meaning: Your praise in Palamu is as heavy as the mercury, in Rampur it is as

bright as the shine of a silver; in Sarangpur it dissolves into the creation just like
nitre. Your bright praise swings gracefully. Note: Mercury is the heaviest liquid;
silver is the most reflective element and nitre (saltpetre) is very soluble in water.
308
There used to be abundant of markets around this region selling silver jewelery and amulets. The Hill States
of Kangra, Chamba, Mandi and Kullu were well known for their silver work and enameling skills. Silver anklets
from here were extremely famous throughout India. These were made by the hereditary workers known as
Sunars

cMpw sI cMdyrIkot , cWdnI sI cWdwgiV ;

kIriq iqhwrI rhI , mwlqI sI PUl ky ]12]264]
309
pd ArQ:- cMpw- ic`tI cmylI vrgI, Champak flower (Michelia Champacca)[
cMdyrI- jW cMdRvqI m`D Bwrq dy lilqpur ijly dI purwxI ngrI, mhW Bwrq ivc ies ielwky
dw nwm ‘cyid’ Qw, ies ielwky ivc iSSUpwl dI rwjDwnI sI iPr ies ivc cMdlw rwjpUq ny
rwj kIqw (sn 982 qoN 1012 qk), ijs krky cyid qoN cMdyrI nwm ho igAw, Chanderi is an
ancient city in Madhya Pardesh. It was known as Chedh and was ruled by Shishupal
(cousin to Krishna). Later the Chandela Rajput ruled this region from 982 till
1012AD and the name of this city was changed from Chedh to Chanderi [ cWdwgVH-
mhwrwsqrw ivc iek ngr, A city in Maharashtra Kholapur district [ kIriq- vifAweI
dI kQw, praises[ iqhwrI- Awp jI dI, Yours (Almighty)[ mwlqI sI PUl- mwlqI ky Pu`l,
Malti flower (Combretum indicum)[
(prmwqmw dI Ajmq swry ikQy hY ijvy) kot cMdyrI ivc cMby vrgI, cWdgVH ivc
cMdRmw dI cWdnI vrgI[ Awp dI kIrqI mwlqI dy Pu`l vWgMU hr QW qy mihk rhI
hY[
(Almighty’s grandeur pervades everywhere) Just as Champak flower in Chanderi or
like the soothing moon-light in Chandgad; Your praises are like the Malti flower
which creeps everywhere and gives a scent. Similarly, Almighty’s praises are sung
everywhere in the world and wherever sung, it gives a beautiful scent of bliss.
2nd Meaning: Your praise in Chanderi is like the fragrance of Champak which
disseminates everywhere; in Chandgad it is as pleasing as the moon light; Your
praise is similar to the Malti flower whose vines grows everywhere.
309
Champak flowers are yellow or orange, wonderfully fragrant, solitary; Fruits are 5-10 cm long, ripe capsules
ovoid or ellipsoid, with woody valves. Champak tree bears large numbers of small cream yellow and orange
yellow blooms over a long period. The trees bloom once during the monsoon and again in spring. When fully in
bloom, the trees are covered with thousands of golden yellow flowers which reigns the air all around with a
powerful and diffusive fragrance. In India they are used for worshipping.

Ptk sI kYlws , kmwaUgF kWsIpur ;

sIsw sI surMgwbwd , nIkY sohIAqu hY ]
pd ArQ:- Ptk- (sPitk) iblOr, SIsy jyhw sv`C p`Qr, PtkVI, crystal, alum[ kYlwS-
iek phwV, jo iq`bq dy p`Cm Aqy mwn srovr dy auqr v`l hY, Kailash mountain is located
in Tibet north to the Mansrowar is a sacred site for the Hindus who believe it to be
the residence of Shiva[ kmwaUNgVH- kwmrUp dys dI rwjDwnI iklw jo gVgwaN dy nwm nwl
pRisd hY, Kamaugarh refers to the capital of Kamrup kingdom or known as Ahom.
This most likely refers to Gargaon, Assam which was a fortified palace for the
Ahoms for centuries[ kWsIpur- kWsI ishr, the town of Kanshi or known as Varanasi
310
is a sacred site for the Hindus [ sIsw- k`c, glass[ nIkY sohIAqu- bVI cMgI soBw pw
rhI hY, looks perfectly graceful[
kYlwS qy kmwauNgVH ivc iblOr vrgI, kWSI pur ivc SISy vrgI[ Aqy surMgwbwd
ivc aus qoN vI cMgI soB rhI hY[
[Grandeur of Almighty shines] Just as a clear crystal in Mount Kailash and
Kamaugarh (Gargaon); In Kanshi (Varanasi) like a glass and in Surangabad His
grandeur shines even more gracefully,
2nd Meaning: Dear Almighty, Your praise in Kailash Mountain, Kamaugarh, and
Kanshi is white like alum. Your praise shines like a mirror at Surangabad.
Note to 2nd Meaning: White. White has always been signified pure and clean, in
religious analogy white is without any impurity or dirt of the mind, body and soul.
White colour is often denoted for resembling Almighty throughout the cultures and
believes due to white being achromatic (without colour) but at the same time has the
wavelength for all the colours. If this perspective is taken deeper, it shows that
though Almighty is within everyone just as white contains the wave of all colours
but also it is unattached (Nirlep) just like white does not have colour. Just as all the
spectrum of colour is contained within white, so is the creation. Some are bad, some
are good while being part of the One.
Furthermore, Maya the creation has been equated with the black sulphide of
antimony which is black in colour to signify that any persue of Maya (i.e. power,
fame, wealth, attachment, etc.) will only lead to darkness and the persue of white
(Almighty) will lead to colourlessness thus loosing its entity and becoming One with
Almighty therefore automatically becoming part of everyone. This thus makes it
ideal to equate white with the divine.
310
Interestingly, all the three places mentioned like Kailash, Kamaugarh (Gargaon) and Kanshi are places where
Shiva or his consort is primarily worshipped.

ihNmw sI ihmwlY , hr hwr sI hlbw nyr ;

hMs kYsI hwjIpur , dyKy mohIAqu hY ]
pd ArQ:- ihNmw- brP, snow[ ihmwlY- ihmwlw prbq, Himalayas[ hr hwr- iSvjI dw
hwr, ic`tw s`p, iSvjI dy gl dw hwr ic`tw s`p hY, the garland of Shiva meaning white
snake[ hl`bw nyr- hl`b ngr, Halab City in Syria (commonly known as Aleppo)[
hMs- sPyd, white[ hwjI pur- ibhwr dy ielwky, muz`Prpur ikly dw iek pRis`D ngr hY,
Hajipur is of of the major cities of Bihar[ mohIAqu- moihAw hY, enchanted, bewitched[
brP vrgI ic`tI ihmwlX ivc, ic`ty s`p vrgI ic`tI hlb ngr ivc[hMs vrgI
sPyd hwjIpur ivc, ijs ƒ vyKidAW hI icq moihAw jWdw hY[
[Grandeur of Almighty shines] Just as the snow which shines on the Himalayas; As
the sparkling white snake (which sits on Shiva’s neck) in Halab and as the white
swan in Hajipur upon seeing which, it enthrals our concentration;
2nd Meaning: Your praise is like snow at Himalayas, at Halab it is like the garland of
white snake of Shiva; like a swan at Hajipur and being so beautiful, it wins over just
by seeing it once.
cMdn sI cMpwvqI , cMdRmw sI cMdRwigr ;

cWdnI sI cwdwgV , jon johIAqu hY ]
pd ArQ:- cMpwvqI- cMmbw ihmwcl dw iek nwgr, Chamba in Himachal Pradesh [
cMdRwigr- nYpwl rwj ivc iek phwV, ijs dI aucweI 7500 Pu`t hY, Chandragiri is a Hill
located in Nepal near to Kathmandu at the height of 7500 feet above sea level[
cwdwgVH- mhwrwsqrw ivc iek ngr, Chandgad is a city in Maharashtra Kholapur
district[ jon- (jOn) cWdnI, moonlight[ johIAq- vyKIdI hY, seen[
cmbw ivc cMdn vrgI, cMdRwigr ivc cMdRmw vrgI[ cWd gVH ivc cWdnI vrgI
soBw vyKIdI hY[
[Grandeur of Almighty is] As fragrant as the sandalwood at Chamba, as beautiful as
the moon seen from the Chandragiri Hill and as the moonlight in Chandgad;
2nd Meaning: (The sense of Your praise) is like sandalwood in Chamba; like moon
in Chandragiri; and whitelike moon light at Chandgad.

gMgw sm gMgDwr , bkwn sI iblMdwvwd ;

kIriq iqhwrI kI , auijAwrI sohIAqu hY ]13]265]
pd ArQ:- gMgw Dwr- gMgoqrI, ijQON gMgw hyTW auqrI hY, ieh jgHw gVHvwl dy ielwky ivc hY
ies dI aucweI 11200 Pu`t hY Aqy go muK qoN 8 mIl dI ivQ pur hyTW ƒ hY, Gangotri a place
where the Ganges River orginates (Gangotri glacier). This place is in the Garhwal
district with a height of 11,200 feet above sea level[ bkwn- bgly, heron[
iblMdwbwd- bulMd Sihr, XU pI ivc myrT dy ielwky ivc iek ngr, jo colw qoN 10 pUrb v`l
kwlI ndI dy kMFy hY, Bulandshahr is city in Uttar Pradesh[ iqhwrI- qyrI, Your[
auijAwrI- rOSnI, light, grandeur[ sohIAq- soB rhI, gracing[
gMgw smwn gMgwDwr ivc, bgilAW vrgI bulMd Sihr ivc[ qyrI kIrqI dI rOSnI
ies qrW hr pwsy soB rhI hY[
(Your praise) is as clear as the water of Ganges at Gangotri (the origin of River
Ganga), As white as a heron of Bulandshahr; - This is how the grandeur of Your
praise is gracefuly seen everywhere.
PrwsI iPrMgI , PrwsIs ky durMgI ;

mkrwn ky imRdMgI , qyry gIq gweIAqu hY ]
pd ArQ:- PrwsI- pwrs dys dy pwrsI, Persians of Persia (Iran)[ iPrMgI- iPrMigsqwn
dy, Europeans[ PrwsIs- PrWs dyS, France[ durMgI- doNh nwl pRym r`Kx vwlw, ivcolw,
duBWSIAw, one who is close to both parties, mediator[ mkrwn- ierwn dw iek ielwkw
ijs dI h`d bloicsqwn nwl imldI hY, (2) bloicsqwn ivc klwq irAwsq dw d`Kx p`CmI
ih`sw ijs dI h`d KrSIAw qy mkrwn Aqy lwsw bylw nwl imldI hY, mkr jwiq dw vsybw hox
krky ielwky dw nwm mkrwn ho igAw hY, Makran is a semi desert coastal strip region in
Baluchistan province in Pakistan and Iran. This place got its name from the tribe
Makar which inhabited this region[ imRdMgI- mkrwn dyS dy vsnIk dw nwm hY,
inhabitants of Makran[ gweIAqu- gwauNdy, eulogise, sing[
pwrsI, iPrMgI, PrWsIs dy duBwSIey[ mkrwn dy imRdMgI, qyry gIqW ƒ gwauNdy hn[
The mediator between the Persians and the Europeans; Natives (Mridangi) of
Makran sing Your eulogies;

BKrI kMDwrI , gor gKrI grdyjw cwrI ;

pOn ky AhwrI , qyro nwmu iDAweIAqu hY ]
pd ArQ:- BKrI- B`Kr dw vsnIk[ (1) mIAW vwlI ijly dw iek B`Kr ngr hY ijhVw hun
B`Kr ijlw ho cukXw hY sn 1982 dw[ (2) isMD nd dw iek dIp B`Kr hY jo ijlw s`Kr (isMD)
ivc hY ieQy iek purwxw iklw hY, the native of Bhakkar. Theare two Bhakkar, the first is
in west Punjab Bhakkar district (formally Mianvali District) and the second is a
fortress situated on a lime-stone rock in the middle of the river Indus (27° 43′ N and
68° 56′ E), in Sindh. The island is connected with Rōhrī and Sukkur by a cantilever
bridge [ kMDwrI- kMDwr dw vsnIk, resident of Kandahar, Afghanistan[ gor- iek
pRisD purwnw Sihr sI ijVw p`CmI bMgwl mwldw ijly ivc sI qy ies ƒ gOr rwjpUqW ny
bnvwieAw sI, ies Syhr ƒ gafw, gor qy lKnOqI dy nwm nwl vI jwinAW jWdw hY, Gaur was
a major city in Western Bengal Malda District made by the Gaur Rajput. It is also
311
known as Gauda, Gour and Lakhnauti[ g`KrI - gujrWvwly ijly dw iek pRis`D ngr,
Ghakhar is a city located in Gujranwala, Punjab[ grdyjwcwrI- grdyj Sihr ivc iPrn
vwlw, grdyj dw bwiSMdw, the wanderer of Gardez of Paktia Province, Afghanistan[
pOn- hvw, air[ AhwrI- Bojn, food, inedia (to live without consuming food, living on
air) [ iDAweIAqu- jpdy hn, chant[
BKVI, kMDwrI, gOr, g`KrI, grdyj dy bwiSMdy Aqy hvw dw Bojn krn vwly, ieh
qyry nwm ƒ jpdy hn[
Residents of the cities of Bhakkar, Kandahar, Gaur, Ghakhar, Gardez and those who
live on air alone (inedia)- All chant His Name;
311
muslmwnw dI iek grpUq jwqI, jo ijlw ijhlm qy hzwry ijly ivc bhuq hY[ (2) g`krI, kSmIr dy ielwky ‘kkw’ dI
invwsI[

pUrb plwaU , kwm rUp AO kmwaU ;

srb Taur mY ibrwjY , jhw jhw jweIAqu hY ]
pd ArQ:- pUrb- pUrv idSw, eastern direction, Oriental countries[ plwaU- plwaUm,
Coty nwgpur dy ielwky AMdr iek ijlw jo phwVIAW nwl iGirAw hoieAw hY, pnwh dI QWh
mMinAw igAw sI, Palamu district (or Palamau) which is in Chota Nagpur plateau in
eastern India currently in Jharkhand state[ kwm rUp- iek vfw ijlw Awswm ivc ijQy
guvhwtI Syhr vrgy Anyk Syhr ny qy gurU qyg bhwdur swihb jI dI crn Coh pRwpq, Kamrup
is the undivided district in Assam having large cities like Guwahati and has been
visited by Guru Tegh Bahadur Sahib Ji[ kmwaU- iek ijlw aqrwKMf ivc, a district in
Uttrakhand and erstwhile kingdom of Kumaon[ Taur- jgHw, place[ ibrwjY- ivAwp
irhw, pervading[
pUrb, plwauNm, kwmrUp Aqy kmWauN Awidk[ ijQy ijQy vI jweIdw hY, auhnW sBnw
jgHw ivc quhIN ivAwp irhw hYN[
All the places where we go including the Orient, Palamu, Kamrup and Kumaon, He
is present.
Note: In the above stanzas, Guru Ji has named multiple places and people where the
praises and grandeur of Almighty is seen. This is the ‘eye’ of an enlightened
liberated One, seeing subjects in a totally different viewpoint compared to ours as
we are covered with the curtain of ignorance. Bhai Nand Lal Ji beautifully writes;
idl agr dwnw bvd , AMdr iknwrS Xwr hsœ [

cSm gr bInw bvd , dr hr qr& dIdwr hsœ ]1]
jy AwdmI dw idl isAwxw hovy (qW) aus dI bgl (bu`kl) ivc (hI) Xwr (ipAwrw) hY [ jykr A`K vyKx vwlI
hovy (qW) hr pwsy (pRIqm dw) jlvw (drSn) hY[
If someone’s heart is wise, Almighty- the friend is by the side. But this is if someone has the eye to see
then the beloved is seen everywhere.
(Bhai Nand Lal Ji’s Kalam-e-Goya Ghazal 16 Pauri 1)

pUrn pRqwpI , jMqR mMqR qy AqwpI nwQ ;

kIrq iqhwrI ko , n pwr pweIAqu hY ]14]266]
pd ArQ:- pRqwpI- pRqwp vwlw, eminent[ AqwpI- qwp rihq, without the illness (not
inflicted)[ kIrq- ausqq, praises, eulogy[ iqhwrI- qyrI, Yours Almighty[ pwr-
AMq, end[ pweIAq- pwieAw jWdw, attained[
hy pUrn pRqwp vwly! hy jMqrW mMqrW dy qwp qoN rihq suAwmI[qyrI ausqiq dw AMq
nhI pwieAw jWdw[
Dear Master with Perfect eminence, beyond the Jantar (Geometrical shape, symbols,
design, statues) and Mantra (Wave of a specific emotion or thought)312; None can
fathom Your Praise.
qÍpRswid ] pwDVI CMd ]

Your Grace. Padhri Chhand
AdYÍ Anws ; Awsn Afol ]

pd ArQ:- AdÍY- dvYq rihq, non-dual[ Anws- nws rihq, indestructible[ Awsn-
ibrwjn dI jgHw, throne[ Afol- nw folx vwlw, unswerving[
qMU dvYq qoN ibnW, nws qoN rihq, qy Afol Awsn vwlw hYN[
You are without duality, Imperishable and the unswerving throne;
AdYÍ AnMq ; aupmw Aqol ]

pd ArQ:- AnMq- AMq rihq, endless[ aupmw- soBw, praises[ Aqol- qol rihq,
incomparable[
dvYq qoN rihq AMq qoN rihq, qy Aqol aupmw vwlw hYN[
You are Non-dual, endless, and Your praises are incomparable;
ACY srUp ; AibÎkq nwQ ]

pd ArQ:- ACY- suD, pure[ AibÎkq- Ak`Q, dyh rihq, indescribable, formless[
nwQ- suAwmI, Master[
suD srUp vwlw qy dyh qoN rihq suAwmI hYN[
You have the purest form and is the indescribable Master;
312
Meaning, Almighty is beyond the sources of information transfer and he does not rely on these modalities.

Awjwn bwhu ; srbw pRmwQ ]1]267]

pd ArQ:- srbw- sB dw, to all[ pRmwQ- isrqwj, the crown above the head[
dyviqAW dw pRyrk hYN Aqy sB dw isrqwj hYN[
You are the motivator of the deities and the crown of all.
j`h q`h mhIp ; bn qn pRPul ]

pd ArQ:- mhIp- rwjw, king[ bn- srIr, dyh, beings[ qn- iqRx, Gws, PUs, grass,
vegetation[ pRPu`l- iKV irhw hY, blossom[
ijQy ikQy auhI rwjw dyhW qy iqRnw ivc iKV irhw hY[
He is the sovereign here and there (everywhere- this life and the afterlife); He
blossoms within the beings and vegetations;
soBw bsMq ; jh qh pRful ]

pd ArQ:- pRful- fu`l fu`l pYNdI, iKlrI hoeI, excess, spreaded[
bsMq dy Pu`lW vWg aus dI soBw ijQy ikQy ful ful pYNdI hY[
Like the flowers blooming in monsoon, His praises are in abundance here and there;
bn qn durMq ; Kg imRg mhwn ]

pd ArQ:- bn – jMgl, forest[ qn- iqRxW, vegetations[ durMq- bySumwr, byAMq,
infinite[ Kg- pMCI, birds[ imRg- hrn, deers[ mhwn- v`fw, great[
qusIN byAMq ho, bnW iqRnw pMCIAW qy hrnw ivc vI ho [
You are the infinite within the forests, vegetation, birds and deers;
j`h q`h pRPul ; suMdr sujwn ]2]268]

pd ArQ:- pRPul- pRPulq ho irhw hY, blooming[ sujwn- cqur, wise[
ijQy ikQy (vyKIey qusI) suMdr sujwn (ho ky) pRPulq ho rhy ho[
Wherever I see, You, the beauteous and wise is blossoming.
PulqM pRPul ; lih lihq mOr ]

pd ArQ:- PulqM- iKVy hoey, bloomed[ pRPu`l- suMdr Pu`l, beautiful flower[ lihq-
pRkwiSq, dmk irhw hY, shines[ mOr- mOil isrqwj, crown[
iKVy hoey suMdr Pu`l vWgMU jo isr au~qy mukt cmk irhw hY[
Just like a bloomed flower, the crown above your head shines. Meaning, Almighty’s
sovereign has the fragrance of peace and power of justice.

isr Furih jwn ; mnmQh cOr ]

pd ArQ:- Furih- Julw irhw, oscillate[ jwn- mwlUm huMdw, mwn, seems, consider[ mn
mQih-kwmdyv, the deity of love and pleasure known for its beauty[
auh mwno isr au~qy kwm dyv cOr Julw irhw hY[
And it seems that Kaamdev (the most beautiful of all) is oscillating the fly-whisk;
kujrq kmwl ; rwjk rhIm ]

pd ArQ:- kujrq- kudrq, krqwr dI rcnwSkiq, nature[ rwjk- irjk dyx vwlw,
provider[ rhIm- idAwlU, merciful[
kmwl kudrq vwlw, qy irjk dyx vwlw idAwlU hY[
Wondrous is the owner of this nature, the provider and merciful;
kruxw inDwn ; kwml krIm ]3]269]

pd ArQ:- kruxw- ikRpw, dieAw, compassionate[ inDwn- Kjwnw, treasure[ kwml-
pUrn, complete, embodiment[ krIm- ikRpw krn vwlw ikRpwlU, dwnI, audwr, generous[
ikRpw dw Kjwnw hY, Aqy pUrn dwnI hY[
He is the treasure of compassion and embodiment of generosity.
j`h q`h iblok ; q`h q`h pRsoh ]

pd ArQ:- iblok- dyKo, vyKdw hW, see[ pRsoh- soB irhw hY, gracing[
ijQy ikQy vyKdw hW, auQy auQy BlI pRkwr soB irhw hY[
Wherever I see, I see Almighty gracing;
Awjwn bwh ; Aimqoj moh ]

pd ArQ:- Awjwn bwhu- dyviqAW dw pRyrk, motivator to the deities[ Aimqoj- byAMq bl,
infinite strength, mightiest[
dyviqAW dw pRyrk Aimq bl vwilAW ƒ vI moh irhw hY[
The inspirer of dieties and captivator of the mightiest;

rosM ibrhq ; krxw inDwn ]

pd ArQ:- rosM- kroD, anger[ ibrhq- rihq, without[ kruxw- ikRpw, mercy[ inDwn-
Kjwnw, trove[
kroD qoN rihq, ikRpw dw Kjwnw hY[
Without anger and the trove of mercy;
j`h q`h pRPul ; suMdr sujwn ]4]270]

pd ArQ:- pRPul- pRPulq ho irhw hY, blooming[ sujwn- cqur, wise[
ijQy ikQy (vyKIey qusI) suMdr sujwn (ho ky) pRPulq ho rhy ho[
Wherever I look, only You the beauteous and wise is blooming.
bn qn mhIp ; jl Ql mhwn ]
pd ArQ:- mhIp- rwjw, king[ jl- pwxI ivc, within water[ Ql- su`kI jmIn, ijQy
pwxI nw hovy, on land[ mhwn- v`fw, bzurg, great, sovereign[
bnW iqRnw dw rwjw hY, jlW QlW dw v`fw hY[
King of forests and vegetation and the sovereign on earth and water;
j`h q`h pRsoh ; kruxw inDwn ]

pd ArQ:- pRsoh- soB irhw hY, suBwiemwn, seated eloquently[ kruxw- ikRpw, dieAw,
mercy[ inDwn- Kjwnw, treasure trove[
auh ikRpw dw inDwn ijQy ikQy cMgI qrW soB irhw hY[
The treasure trove of mercy is manifest everywhere eloquently;
jgmgq qyj ; pUrn pRqwp ]

pd ArQ:- jgmgq- jgmgw irhw, resplends[
aus dy pUrn qyj dw pRqwp jgmgw irhw hY[
The eminence of His complete splendour is resplendent;
AMbr jmIn ; ijh jpq jwp ]5]271]

pd ArQ:- AMbr- AkwS jW pRlok, the sky or the afterlife[ jmIn- DrqI jW ieh lok dy
vwsI, land or its inhabitants[ jpq- jipAw, chant[
pRlok Aqy lok ivc ijs dw jwp jipAw jWdw hY[
The One who is chanted in this and the afterworld.

swqo Akws ; swqo pqwr ]

ibQirE AidRst ; ijh krm jwir ]
pd ArQ:- swqo- s`q, seven (7)[ pqwr- pqwl, underworlds[ ibQirE- qixAw hoieAw,
tied[ AidRSt- nw id`sx vwlw, invicible[
sqW pqwlW qy sqW AkwSW ivc ijs dy gupq rUp nwl krmW dw jwl qixAw
hoieAw hY, ArQwq hr koeI krmW dy jwl ivc Ps irhw hY Aqy auh jwl iksy ƒ
idsdw nhI hY[
In the seven (7) underworlds and skies whose invicible form ties everything in the
net of Karma. Meaning, everyone is subjected to the sightless Law of Karma.
Nnot:- ipCy sRI hjUr jI ny PurmwieAw hY ik, ‘…kIriq iqhwrI ko nw pwr

pweIAwqu hY ]14]266]’ [ iesy Bwv ƒ sUcn krn vwsqy Awp jI ny ieQy CMd
dI pUrnqw nhI kIqI[ CMd ApUrnqw jwhr kr rhI hY[ jo ausqiq dw pwT Agy
hor cldw hY[ pwT qW ieQy smwpq hY, pr ausqiq dI smwpqI nhI[ iesy Bwv
krky hI Awp jI ny ieh Byd rìKAw hY[ Aqy ies pwT dI pUrnqw pRgt krn
vwsqy spSt ilK id`qw hY:-
Note: Previously, Sri Guru Gobind Singh Ji has said ‘The limits of Your praise
cannot be known’ in Pauri 266 and in order to display it in a physical manner, Guru
Ji intentionally did not complete the last stanzas. Which is why, it can be seen that
where there were supposed to be 4 stanzas, there are only 2 and to make sure that it
has ended there, Guru Ji writes the last two words below concluding the Praise. This
shows that the praise of Almighty continues beyond this Gurbani but for Akaal Ustat
hymns, it pauses here.
ausqq spUrnM ]
The conclusion of praise in this compostition but it continues…
ies bwxI dy ArMB ivc ‘ Akwl purK dI r`Cw hmnY’ dw Awid pd ‘ Akwl’ Aqy
AMq ‘ausqq spUrnM’ dw Awid pd ‘ausqq’ ƒ gRihx kr ky aupkrm qy aup
sMhwr dI rIqI nwl, ies dw nwm mhW purSW ny ‘Akwl ausqiq’ r`K id`qw hY ijvy

rihqnwmIAW ivc ijkr hY313[ siqgurU jI ny ApnI rcnw sRI srbloh gRMQ swihb
jI dy ivc ies bwnI dw nwm ‘Akwlu squiq’ iliKAw hY314[
In the beginning of this composition, the first word beyond Patsahi 10 was ‘Akaal’
and the first word of the last stanza as it can be seen above is ‘Ustat’. Thus
becoming, Akaal Ustat. The name ‘Akaal Ustat’ has been adopted by Sri Guru
Gobind Singh Ji in his composition of Sri Sarabloh Granth Sahib Ji where He has
mentioned, ‘Akaal Setut’. Also, wise saints and scholars of our Panth have
unanimously decided that this Bani is to be called ‘Akaal Ustat’ by referring to the
first and last word of this composition and it is evident from the Rehatnamas.
Maha Mantar by Sri Guru Gobind Singh Ji
313
sRI Akwl ausqq kry cMfI kMT suDwr [ Recite Sri Akaal Ustat, memorise Chandi Di Vaar. (rihqnwmw BweI dXw
isMG jI- Rehatnama Bhai Daya Singh Ji)
314
sRI srbloh gRMQ swihb jI, Bwg 2, pnw 432, Sri Sarabloh Granth Sahib Ji Part 2, Page 432

INDEX
A C
Abrahamic, 74, 406 Chandraiyan, 421
Abssynia, 440 Charitropakhyan, 85, 160, 300, 311, 318, 426
Aditi, 41 Chinese, 120, 156, 297, 442
Africa, 425, 440, 442
Aghori, 118, 338
Ahimsa, 138, 200, 302, 344 D
Ajamal, 46 Darius, 134
Amrit, 57, 122, 150, 228, 304, 317, 347 dasam duar, 22
Amritsar, 6 Dasam Granth, 4, 6, 9, 10, 11, 16, 30, 66, 85, 91,
Anandpur, 66, 357 159, 212, 214, 219, 322, 325, 327, 328, 338,
Anel 343, 364, 463, 464, 466, 472, 515, 516
bird, 23, 143 Dattatrya, 54, 59, 133, 144
Angira, 430 Delhi, 66, 122, 134, 345, 428
Arabic, 21, 107, 155, 184, 209, 426, 440 Dhanna, 262, 263
Arthshastra, 344 Dharamraj, 70, 71, 81, 266, 422
Assam, 66, 372 Dhir Mal, 316
auroboros, 46 Dropadi, 47
Awadh, 428
E
B
egg, 98, 99, 226, 236, 297
Bengal, 275, 381, 428 Egyptian, 442
Bhai Bachitar Singh, 78
Bhai Bhagtu, 311
Bhai Daya Singh, 251, 457 F
Bhai Gora, 311, 312, 313
Bhai Gurdas, 44, 92, 143, 176, 213, 309, 310, 314, France, 426, 428, 449
315, 325, 328, 392
Bhai Kalyana, 310 G
Bhai Kanhaiya, 318
Bhai Kattu Shah, 88 Ganges, 154, 427, 428, 430, 444
Bhai Khio Phelo, 86, 87 Ganika, 47, 309, 310
Bhai Lalo, 86, 122, 343 Gatha, 191, 306
Bhai Mani Singh, 29, 36, 114, 358 Gautam, 47
Bhai Manjh, 88 Ghost, 122
Bhai Nand Lal, 92, 144, 321, 343, 345 Gian Perbodh, 160, 295, 355
Bhai Rama Ji, 87 Gita, 197, 209, 393
Bhairav, 54, 59, 133, 144 Gnostic, 374
Bhangani Battle, 21 Goindval Sahib, 83, 122
Bhulaki Das, 90 Gopi Chand, 325
Bible, 74, 129, 150, 197, 310, 339 Gorakh, 54, 55, 59, 133, 144, 325, 418, 419
Bihar, 427 Greek, 150, 195, 294
Bilva, 394 Gurmukhi, 4, 5
Brahmchari, 59, 140 Guru Amar Das Ji, 122
Braj, 21 Guru Gobind Singh, 4
Breatharians, 59
Buddha, 67, 93, 209
Buddhist, 67, 120, 156, 302, 429
H
Bulaki Das, 90 Hanuman, 54, 59, 133, 144, 156, 362, 363
Bundelkhand, 428 Harichander, King, 321, 339
Hazoor Sahib, 100
Hingol, 425, 440

Hong Taiji, 429

P
Paras Nath, 118, 421
I Parjapat, 380
Indras, 41, 287, 432 Patiala, 325
inedia, 59, 205, 450 Persian, 21, 134, 184, 346, 393
Pir, 122, 133
Pisach, 50, 121
J Portuguese, 426
Pran Sangli, 193, 301
Jaap Sahib, 21
Prithi Chand, 316
Jain, 56, 138, 302
Pulsat, 50, 231
Jap Ji, 5
Japanese, 121, 272
Japji Sahib, 79, 193, 239, 391, 418 Q
Junaid, 393
Quran, 51, 52, 74, 129, 147, 150, 182, 242, 250,
406
K
Kabul, 357, 425 R
Kamroop, 50, 372
Kanshi Ram, Pandit, 357 Raja Fateh Chand Maini, 90
Kashyap Rishi, 41, 286, 378 Rakatbeej, 366, 367, 378
Kautilya, 74 Ramanand Sect, 55
Kelaish, 368 Rattan Rai, 66, 75
Khadur Sahib, 86 Rehatnama, 304, 321, 322, 324, 343, 457
Khalsa, 304, 320, 321, 324, 347, 405, 417 Rehit, 89, 303, 304, 320, 324
Kok Shastra, 60, 103 René Descartes, 391
Kumar, 101, 131, 132, 287 Rudra, 41, 118, 421
Rumi, 358
Rumna Rikhi, 416
L
Lachman, 54, 59, 133, 144 S
Lahore, 87, 312
Laozi, 297 Sachkhand, 23, 47, 306, 313
Salgram, 93
Sati, 129, 143, 372, 380
M Satta and Balwand, 320, 322
Shabad Hazare, 296, 328
Mahabharat, 101, 134, 272, 360
Sheshnag, 129, 200, 228, 276
Mahakal, 27, 424
Sikh Anthem, 338
Maharaja Ranjit Singh, 100
Sindh, 275, 440
Makke Madiney Vali Ghosht, 199
Sohila, 5, 86
Mandhata, 134
Sufi, 144, 172, 317, 393
Manu Smirti, 74, 99, 125, 150, 226
meat, 26, 50, 324, 329, 330, 331, 332, 333
Meerabai, 327 T
Mir Mannu, 340
Mur Demon, 212, 213 Taksal, 405, 417
Talwandi, 7
Tamil, 264, 307, 427
N Tarak, 305, 306, 316, 317, 318
Telugu, 427
Nakshatra, 234
Tibet, 425, 429
Nanded, 7
Torat, 74, 129
Narayan, 47, 125, 126
Tulsi, 394
Neoli, 104, 214
Nepal, 429
Nirvana, 374

Vishnu Puran, 43, 180

U Vishvamitra, 50
Uddalaka, 268, 269, 270 voodoo, 111, 268
Uganda, 442 Vyas, 74, 107, 286, 287, 289, 403, 433
Upanishad, 268, 329
Upinder, 41
Y
Yakas, 43, 50, 178, 180
V
Vaman Avtar, 41, 74, 222
Varanasi, 118, 141, 154, 357
Z
vegetarian, 329 Zabur, 74

Reference:
1. Sri Guru Granth Sahib Ji
2. Sri Dasam Granth Sahib Ji
3. Sri Sarabloh Granth Sahib Ji
4. Bhai Gurdas Vaaran
5. Bhai Gurdas Kabitt
6. Pran Sangli
7. Rehatnama Bhai Prahlad Singh, Bhai Chaupa Singh, Bhai Daya Singh, Bhai
Nand Lal and Bhai Desa Singh
8. Ghazals of Bhai Nand Lal
9. Sri Gur Pertap Suraj Granth
10. Parchia Patsahi Dasvin
11. Gurbilas Patshahi 10
12. Sri Madh Bhagvat Gita
13. Upnishdas
14. Dasam Guru Granth Sahib Steek by Pandit Narain Singh Giani
15. Baba Deep Singh Ji’s Gutka
16. Akaal Ustat Nirnai Sateek by Giani Harbans Singh Chandigarh
17. Faridkot Vala Teeka
18. Mahankosh

Photographs of Akaal Ustat in early manuscripts

The following will be photographs of the entire Akaal Ustat as in the manuscript
except for the Anandpuri Bir dated 1695/1696AD which we only have 2
photographs available to us and has been added due to it being the earliest dated
manuscript found till date by a scribe.
1) Sri Dasam Granth Anandpuri Darbari Bir – 1695/1696AD

The photos will be followed by a brief description;
This folio is shows the conclusion of Jaap Sahib and the beginning of Akaal Ustat
till quatrain number 9

This folio starts with the last stanza of quatrain number 19 and covers the entire
Tvaparsad Saveiye (this Gurbani is part of the daily Nitnem) ending with quatrain
number 30

2) Sri Dasam Granth Patna Sahib Bir - 1698AD

3) Bhai Param Singh’s Gutka

The above images are of the complete Akaal Ustat in the daily prayer (Gutka)
manuscript which was read daily to Sri Guru Gobind Singh Ji at early hours
(Amritvela) by Bhai Param Singh Ji, the son of Bhai Rup Chand Ji, the faithful Sikh
of Sri Guru Hargobind Sahib Ji. The interesting story on how Sikhi was blessed to
this family is as follows. There was a Sakhi Sarvar devotee by the name of Sadhu
who was married to a Sikh girl by the name of Surti. Surti was extremely
disappointed with her marriage as she wanted a Sikh man as a husband. As her
wedding procession was passing through the village of Droli, she came to know that
Sri Guru Hargobind Sahib Ji is blessing the congregation in the village. She rushed
in the early hours to seek the blessings of Guru Ji and upon the completion of Asa
Di Vaar, Guru Ji enquired on her problem. Whilst she told all her problems, her
newly-wed husband also came to Guru Ji. The all-knower & benovalent Guru Ji
blessed Sadhu with such a glimpse that he too became a Sikh. This couple then had
a son in Sammat 1671 (1614 AD) and his name was kept Rup Chand by Guru Ji and
was blessed with the Charna Amrit (Nectar from the washing of the feet of the
Guru). He became a very faithful Sikh of Guru Hargobind Sahib Ji and he was
honoured with the title ‘Bhai’ and given a village by Guru Ji ‘Bhai Roopa’ in
Sammat 1688 (1631 AD). Bhai Rup Chand Ji had 7 sons and amongst them was
Bhai Param Singh and Bhai Dharam Singh Ji. Both these brothers accompanied

Guru Gobind Singh Ji to Hazoor Sahib. According to the descendant of Bhai Rup
Chand and the current custodian of Bhai Rupa, Bhai Buta Singh, Bhai Param Singh
Ji read this Gutka to Guru Ji in the Amritvela. Bhai Sahib Ji breathed his last in
Hazoor Sahib and his brother, Bhai Dharam Singh (d. 1714AD) was sent back to
Punjab by Guru Ji with 3 gifts. These were, a personal Gutka of Guru Ji, a Tulwar
and a small Kirpan. Till date, their descendants hold many relics (swords, clothes,
furniture, paintings, edicts315, etc.) belonging to the Gurus and amongst them is this
prayer book of Bhai Param Singh Ji (currently, the custodian is Bhai Buta Singh- the
13th descendant of Bhai Rup Chand Ji). This manuscript concludes at folio 356b.
The content of compositions in this manuscript are;
No. Composition Composer Folio
1 Japji Sahib Sri Guru Nanak Dev Ji, Sri 1-15b

Guru Angad Dev Ji (Salok)
2 Shabad Hazare Sri Guru Nanak Dev Ji, Sri 16a-21b
Guru Arjan Dev Ji
3 Rehras Sahib Sri Guru Nanak Dev Ji, Sri 21b-40b
Guru Amar Das Ji, Sri Guru
Ram Das Ji, Sri Guru Arjan
Dev Ji, Sri Guru Gobind
Singh Ji316.
4 Ardas317 Sri Guru Gobind Singh Ji 40b
5 Sukhmani Sahib Sri Guru Arjan Dev Ji 41a-107a
6 Asa Di Vaar Sri Guru Nanak Dev Ji, Sri 107b-138a
Guru Angad Dev Ji, Sri
Guru Ram Das Ji.
7 Kirtan Sohila Sri Guru Nanak Dev Ji, Sri 138a-141b
Guru Ram Das Ji, Sri Guru
Arjan Dev Ji.
315
Amongst the many edicts (Hukamnama) issued to this family, one in particular by Sri Guru Gobind Singh Ji
mentions Bhai Dharam Singh of Bhai Rupa commanding him to bring an oxen dated Ketak 20, 1763 Bikami
(1706AD). Ref: Hukamnamas Dr. Ganda Singh)
316
Chaupai Sahib in the Rehras begins with ‘puin rwCs kw kwtw sIsw]..’ similar to the traditional form of Rehras
which was done everywhere before the illegitimate adulteration by SGPC in the early 20th century. However, the
traditional full form of Rehras is still followed by Panthic Organisations and Sampardayas (Damdami Taksal,
Nihang Dals, etc.).
317
It has the opening stanzas from the Chandi Di Vaar till Sab Thaee Hoi Sahai.

8 Ramkali Ki Vaar Bhai Satta Ji, Bhai Balvand 142a-146a

Ji
9 Salok Sehaskriti Sri Guru Nanak Dev Ji, Sri 147a-160b
Guru Arjan Dev Ji
10 Bani of Sri Guru Tegh Sri Guru Tegh Bahadur 161a-192a
Bahadur Sahib Ji318 Sahib Ji
11 Concluding compostions in Sri Guru Arjan Dev Ji 192a-195a
Sri Guru Granth Sahib Ji
(Mundavni, Salok Mahalla 5
and Raagmala)
12 Jaap Sahib Sri Guru Gobind Singh Ji 196a-213b
13 Shabad Hazare Patsahi 10319 Sri Guru Gobind Singh Ji 213b-218a
14 Sevaiyas of Guru Gobind Sri Guru Gobind Singh Ji 218b-227a
Singh320
15 Akaal Ustat Sri Guru Gobind Singh Ji 228b-281a
16 Chandi Charitr Sri Guru Gobind Singh Ji 282a-316b
17 Ugardanti Sri Guru Gobind Singh Ji 317a-329b
18 Chandi Di Vaar Sri Guru Gobind Singh Ji 329b-345a
19 Vaar 10 of Bhai Gurdas Bhai Gurdas Bhalla Ji 346a-356b
Vaaran on the Bhagats
(devotees)
318
The entire composition of Guru Tegh Bahadur Sahib Ji in the following order: Raag Gauri, Asa, Devgandari,
Bihagra, Sorath, Dhanasri, Jaitsri, Todi, Tilang, Bilaval, Ramkali, Maru, Basant, Sarang, Jaijawanti, Salok
Mahalla 9.
319
The order of the Shabads are, Raag Ramkali (3 shabads), Sorath, Kalyan, Khyaal, Tilang, Bilaval,
Devgandari (2 shabads). A total of 10 Shabads.
320
They are popularly known as 33 Sevaiyas. However, there are thirty-two (32) Shabads in this manuscript.

4) Baba Deep Singh’s Gutka (Prayer Book)

The above is Shaheed Baba Deep Singh Ji’s personal Gutka (prayer book) which he
used daily containing compositions from Sri Dasam Granth. This manuscript is of 7
x 7 inches with 15 lines on each page. This manuscript was kept in Baba Ji’s gatra
pouch321. This manuscript is kept at Takht Sri Damdama Sahib along with Baba Ji’s
handwritten Sri Guru Granth Sahib Ji (part of the several copies of SGGS written by
Baba Ji whilst referring to the Saroop which had the Gurtagadhi Tilak by Guru
Gobind Singh Ji). The caligraphy of the script of the Gutka and SGGS Saroop is
similar. This manuscript is important as it demonstrates the role of Dasam Bani in a
Sikh’s life and the Nitnem (daily prayer) of Baba Ji.
The following is the content of the Gutka Sahib;
No. Composition Composer Folio
1 Jaap Sahib Sri Guru Gobind Singh Ji 1a-8a

2 Akaal Ustat Sri Guru Gobind Singh Ji 8b-30a
3 Bachitar Natak Sri Guru Gobind Singh Ji 30b-54b
4 Chandi Charitr Ukat Bilas Sri Guru Gobind Singh Ji 54b-73b
5 Chandi Di Vaar Sri Guru Gobind Singh Ji 73b-80a
6 Gian Parbodh Sri Guru Gobind Singh Ji 80b-102a
7 Chaubis Avtar Sri Guru Gobind Singh Ji 103a-462a
8 Brahma Avtar Sri Guru Gobind Singh Ji 462a-472a322
9 Rudra Avtar : Dutt Avtar Sri Guru Gobind Singh Ji 473a-499a
10 Shabad Hazare P:10 Sri Guru Gobind Singh Ji 499a-500b
11 Rudra Avtar : Paras Nath Sri Guru Gobind Singh Ji 501a-528b
12 Sevaiyas of Guru Gobind Sri Guru Gobind Singh Ji 528b-531b
Singh323
13 Charitropakhyan Sri Guru Gobind Singh Ji 531b-971a
321
Ref: Sikh Itihasik Yaadgaraan by Sikh History Society Amritsar 1950AD
322
There are nine (9) pages at folio 472 that are unpaged.
323
They are popularly known as 33 Sevaiyas. However, there are thirty-two (32) Shabads in this manuscript.

5) Baba Jit Singh’s Gutka (Prayer Book)

Baba Jit Singh was a contemporary of Guru Gobind Singh Ji. He served as the
second caretaker of Damdama Sahib, Sabo Ki Talvandi after the martyrdom of Baba
Deep Singh Ji Shaheed. Baba Jit Singh’s Gutka has Akaal Ustat on folio 701a with
the photograph shown below and the Tvaparsad Sevaiya is on folio 706b till 709a.
The Akaal Ustat ends on folio 754b (shown below) followed by Bachitar Natak.
Beginning folio (above) and the conclusion (below) of Akaal Ustat.

VARIATIONS IN THE TEXT OF AKAAL USTAT

As with any manuscript, there are minor variation amongst the text of Akaal Ustat but a wide majority of which is in the
same order and numbering. To standardize these differences, the Sodhak Committee was formed to uniformise the text of
Sri Dasam Granth324. These manuscripts containing Akaal Ustat are found across many geographical locations and the
interesting point to note is that, while they are located 100’s of kilometers away few centuries ago, the text of Akaal
Ustat has remained largely the same. This Bani is available in all of the Sri Dasam Granth Sahib manuscripts and almost
all of the Nitnem Gutkas of prominent Sikhs. We have included some of the manuscripts belonging to contemporary
times of Sri Guru Gobind Singh Ji below and also the prayer book (Gutka)’s of prominent Sikhs like Bhai Param Singh
Ji- son of Bhai Rup Chand Ji, Baba Deep Singh Ji Shaheed- the scribe of Sri Guru Granth Sahib Ji’s finalized form by
Guru Gobind Singh Ji in Takht Sri Damdama Sahib in 1705AD and Baba Jit Singh- the second caretaker of Takht Sri
Damdama Sahib after the martyrdom of Baba Deep Singh Ji.
The following is the detailed trail on the variations in descending order including minor syllable and vowel differences.
The Chhand (metre) number has been mentioned and where there is a difference from any one of the manuscript, the
entire line is compared amongst all the other manuscripts and exact word is underlined for easier reference. Mostly, the
extensiveness of the variation is mostly due to single manuscript having a slight difference which requires the need for
documentation and not due to every manuscript having a variation.
This work on the variation is only done to complete our research on Akaal Ustat and not to create any doubts whatsoever.
We have done the following text variation (pwTW dy Byd) till the end of our Nitnem’s Tvaparsad Sevaiye to avoid this book
from becoming voluminous. Unfortunately, at the point of writing this book, we did not have the entire Anandpuri
Darbari Bir of Sri Dasam Granth Sahib and thus, there are some empty columns for which we are sorry.
324
The similar also occurs with the Gurbani contained in Sri Guru Granth Sahib Ji (SGGS) where certain manuscripts has a slight variation but upon the
corrections committee’s decision, SGGS has been fixed to 1430 Ang starting from Ik Oangkar till Athara Das Bees.

Pauri Printed Dasam Bhai Param Baba Deep Anandpuri Bir Patna Sahib Bhai Jit Singh
No. Granth based on Singh Gutka326 Singh’s Gutka327 of Dasam 1698AD Saroop Nitnem Pothi
Sodhak Granth 1695
Committee325 AD
1 <>siqgur pRswid <>siqgur <>siqgur pRswid <> sRI BgauqI ausqiq Akwl jI <>siqgur
] pRswid ] ] jU shwie sRI kI pwiqswhI 10 pRswid ]
auqwr Kwsy dsKq auqwr Kwsy dsKq auqwr Kwsy dsKq Akwl jI kI <> sRI BgauqI jI auqwr Kwsy dsKq
kw ] pwiqswhI 10 kw ] pwiqswhI kw ] pwiqswhI ] ausqiq pwiqswhI shwie] kw ] pwiqswhI
] 10 ] 10] dsvI 10 10 ]
1 Akwl purK kI ; Akwl purK kI ; Akwl purK kI ; Akwl jI dI ; Akwl purK kI ; Akwl purK kI ;
rCw hm nY ] rCw hm nY ] rCw hm nY ] rCw hm nY ] rCÎw hm nY ] rCw hm nY ]
1 srb loh dI ; srb loh dI ; sRb loh dI ; riCAw srb loh jI dI ; srb loh kI ; sRb loh dI ;
riCAw hm nY ] riCAw hm nY ] hm nY ] riKAw hm nY ] riKAw hm nY ] riCAw hm nY ]
325
Printed by Bandichorr Kalgidhar Printing Press, Village Mehro, Moga, Punjab in 2011AD
326
This prayer book belongs to Bhai Param Singh, the duo brothers along with Bhai Dharam Singh who accompanied Guru Ji to Deccan. According to the
current custodian of Bhai Roopa- Bhai Buta Singh, Gurbani was read daily to Guru Gobind Singh Ji from this manuscript by Bhai Param Singh (whose name is
also written in the beginning folios).
327
According to the caretakers of Takht Sahib, this manuscript was read daily by Baba Deep Singh Ji Shaheed, the first Jathedar of Damdami Taksal. It is
currently kept at Takht Sri Damdama Sahib Sabo Ki Talvandi with the Sri Guru Granth Sahib Ji also written by Baba Ji.

1 AwgY ilKwrI ky AwgY ilKwrI ky AwgY ilKwrI ky AwgY ilKwrI ky qÍpRswid ] caupeI AwgY ilKwrI ky
dsKq ] qÍpRswid dsKq ] qÍpRswid dsKq ] qÍpRswid ] dsKq ] qÍpRswid ] dsKq ] qÍpRswid
] caupeI ] cOpeI ] cOpeI ] ] cOpeI ] ] ] ] caupeI ]
1 pRxvo Awid eykMkwrw pRxvoN Awd pRxvo Awd eykMkwrw pRxvo Awid pRxvoN Awid pRxvo Awd
] eykMkwrw ] ] eykMkwrw ] eykAMkwrw ] eykMkwrw ]
1 Awid purK ; Awd purK ; Awd purK ; Abgq Awid purK ; Awid purK ; Awd purK ;
Abgq AbnwsI ] Abgq AbnwsI ] AbnwsI ] Aibgq AibnwsI Aibgq AibnwsI ] Abgq AbnwsI ]
]
1 lok c`quR ds ; joiq lok cqR ds ; joiq lok c`qR ds ; joiq lok cqR ds ; joiq lok c`qRu ds ; joiq lok c`qR ds ; joiq
pRkwsI ]1] pRkwsI ]1] pRkwsI ]1] pRkwsI ]1] pRkwsI ]201] pRkwsI ]1]
3 brn ichn ; sBhUM brn ichn ; sBhUM brn ichn ; sBhUM brn ichn ; sBhUM brn ichn ; sBhU brn ichn ; sBhUM
qy inAwrw ] qy inAwrw ] qy inAwrw ] qy inAwrw ] qyN inAwrw ] qy inAwrw ]
3 Awd purK ; AdÍY Awd purK ; AdYÍ Awd purK ; AdÍ Awid purK ; AdÍY Awid purK ; AdÍ Awd purK ; AdÍ
Aibkwrw ]3] Aibkwrw ]3] Abkwrw ]3] Aibkwrw ]3] Aibkwrw ]203] Abkwrw ]3]

4 brn ichn ; ijh brn ichn ; ijh brn ichn ; ijh brn ichn ; ijh brn ichn ; ijhN brn ichn ; ijh
jwq n pwqw ] jwq n pwqw ] jwq n pwqw ] jwiq n pwqw ] jwq n pwqw ] jwq n pwqw ]
4 s`qR im`qR ; ijh qwq sqR imqR ; ijh s`qR im`qR ; ijh qwq s`qR imqR ; ijh sqRu imqR ; ijhN qwq s`qR im`qR ; ijh
n mwqw ] qwq n mwqw ] n mwqw ] qwq n mwqw ] n mwqw ] qwq n mwqw ]
4 sB qy dUir ; sBn sB qy dUir ; sBn sB qy dUir ; sBn sB qy dUir ; sBn sB qNy dUir ; sBn sB qy dUir ; sBn
qy nyrw ] qy nyrw ] qy nyrw ] qy nyrw ] qyN nyrw ] qy nyrw ]
5 crn srn ; ijh crn srn ; ijh crn srn ; ijh crn srn ; ijh` crn srn ; ijh crn srn ; ijh
bsq BvwnI ] bsq BvwnI ] bsq BvwnI ] bsq BvwnI ] bsq BvwnI ] bsq BvwnI ]
5 bRhmw ibsn ; AMqu bRhmw ibsn ; AMq bRhmw ibsn ; AMqu bRhmw ibsnu ; AMq bRhmW ibsn ; AMqu bRhmw ibsn ; AMqu
nhI pwieE ] nhI pwieE ] nhI pwieE ] nhI pwXo ] nhI pwieE ] nhI pwieE ]
5 nyq nyq ; muK cwr nyq nyq ; muK cwr nyq nyq ; muK cwr nyq nyq ; muK nyq nyq ; muK cwr nyq nyq ; muK cwr
bqwieE ]5] bqwieE ]5] bqwieE ]5] cwir bqwXo ]5] bqwieE ]205] bqwieE ]5]
6 bRhmw rudR ; aupwie bRhmw rudR ; aupwie bRhmw rudR ; aupwie bRhmw rudR ; aupwie bRhmW rudR ; aupwie bRhmw rudR ; aupwie
Kpwey ] Kpwey ] Kpwey ] Kpwey ] Kpwey ] Kpwey ]
6 lok c`qR ds ; Kyl lok cqR ds ; Kyl lok c`qR ds ; Kyl lok cqR ds ; Kyl lok cqRu ds ; Kyl lok c`qR ds ; Kyl
rcwieE ] rcwieE ] rcwieE ] rcwXo] rcwieE ] rcwieE ]

6 bhur Awp hI ; bIc bhur Awp hI ; bhur Awp hI ; bIc bhuir Awp hI ; bhur Awp hI ; bIc bhur Awp hI ;
imlwieE ]6] bIc imlwieE imlwieE ]6] bIc imlwXo ]6] imlwieE ]206] bIc imlwieE
]6] ]6]
7 dwnv dyv ; PinMd dwnv dyv ; PinMd dwnv dyv ; PinMd dwnv dyv ; PinMd dwnv dyv ; PinMdR dwnv dyv ; PinMd
Apwrw ] Apwrw ] Apwrw ] Apwrw ] Apwrw ] Apwrw ]
7 gMDRb j`C ; rcY suB gMDRp jC ; rcY gMDRp j`C ; rcY suB gMDRb j`C ; rcy gMDRb jC ; rcy sib gMDRp jC ; rcY
cwrw ] suB cwrw ] cwrw ] siB cwrw ] cwrw ] suB cwrw ]
7 BUq BivK ; Bvwn BUq BivK ; Bvwn BUq BivK ; Bvwn BUq Bvwn ; BivK BUq Bvwn ; BivK BUq BivK ; Bvwn
khwnI ] khwnI ] khwnI ] khwnI ] khwnI ] khwnI ]
7 qwq mwq ; ijh qwq mwq ; ijh qwq mwq ; ijh jwq qwq mwq ; ijhy qwq mwq ; ijhN qwq mwq ; ijh
jwq n pwqw ] jwq n pwqw ] n pwqw ] jwiq n pwqw ] jwiq n pwqw ] jwq n pwqw ]
8 srb joq ky ; bIc srb joq ky ; bIc srb joq ky ; bIc srb joiq ky ; srb joiq ky ; bIc srb joq ky ; bIc
smwnw ] smwnw ] smwnw ] bIc smwnw ] smwnw ] smwnw ]
9 AlK purK ; AlK purK ; AlK purK ; AlK purK ; AlK purK ; AlK purK ;
Abgq AvDUqw ] Abgq AvDUqw ] Abgq AvDUqw ] Aibgiq AvDUqw Aivgq AvDUqw ] Abgq AvDUqw ]
]

9 jwq pwq ; ijh jwq pwq ; ijh jwq pwq ; ijh jwiq pwiq ; ijh jwq pwq ; ijh jwq pwq ; ijhN
ichn n brnw ] ichn n brnw ] ichn n brnw ] ichn n brnw ] ichn n brnw ] ichn n brnw ]
9 Abgq dyv ; ACY Abgq dyv ; ABY Abgq dyv ; ABY Aibgiq dyv ; Aibgiq dyv ; ACY Abgq dyv ; ACY
AnBrmw ]9] AnBrmw ]9] AnBrmw ]9] ABY AnBrmw AnBrmW ]209] AnBrmw ]9]
]9]
10 eyk ic`q ; ijh eyk icq ; ijh eyk icq ; ijh iek eyk ic`q ; ijhN ie`k ic`q ; ijhN eyk icq ; ijh
iek iCn iek iCn iCn iDAwieE] iek iCn iDAwXo] iek iCn iek iCn
iDAwieE] iDAwieE] iDAwieE] iDAwieE]
10 kwl Pws ky ; bIc kwl Pws ky ; bIc kwl Pws ky ; bIc kwl Pws ky ; bIc kwl PWs ky ; bIc kwl Pws ky ; bIc
n AwieE]10] n AwieE ]10] n AwieE ]10] n AwXo ]10] n AwieE ]210] n AwieE ]10]
11 qÍpRswid ] kib`q qÍpRswid ] kib`qu qÍpRswid ] kibq kib`q ] qÍpRswid ] qÍpRswid ] kibq
] ] ] ]
11 kqhUM sucyq huiekY , kqhUM sucyq huiekY kqhUM sucyq huiekY , kqhUM sucyq hÍuYkY , kqhUM sucyq huiekY
cyqnw ko cwr kIE , cyqnw ko cwr cyqnw ko cwr kIE ; cyqnW ko cwru kIE ; , cyqnw ko cwr
; kqhUM AicMq kIE ; kqhUM kqhUM AicMq huiekY , kqhUM AicMq huiekY , kIE ; kqhUM
huiekY , sovq Acyq AicMq huiekY , sovq Acyq ho ] sovq Acyq ho ] AicMq huiekY ,
ho ] sovq Acyq ho ] sovq Acyq ho ]

11 kqhUM iBKwrI huiekY kqhUM iBKwrI kqhUM iBKwrI huiekY kqhUM iBKwrI huiekY kqhUM iBKwrI
, mWgq iPrq BIK huiekY , mWgq , mWgq iPrq BIK , mWgq iPrq BIK huiekY , mWgq
; khUM mhw dwn iPrq BIK ; kwhU ; khUM mhW dwn ; khUM mhW dwn hÍuYkY iPrq BIK ; khUM
huiekY , mWigE Dn mhw dwn huiekY , huiekY , mwigE Dn , mwigE Dn dyq ho mhW dwn huiekY ,
dyq ho ] mWigE Dnu dyq ho dyq ho ] ] mwigE Dn dyq ho
] ]
11 khUM mhW rwjn ko , khUM mhw rwjn ko khUM mhw rwjn ko , khUM mhW rwjn ko , khUM mhW rwjn ko
dIjq AnMq dwn ; , dIjq AnMq dwn dIjq AnMq dwn ; dIjq AnMq dWn ; , dIjq AnMq dwn
khUM mhw rwjn qy , ; khUM mhw rwjn khUM mhW rwjn qy , khUM mhW rwjn qNy , ; khUM mhW rwjn
CIn iCq lyq ho ] qy , CIn iCq lyq CIn iCq lyq ho ] CIn iCq lyq ho ] qy , CIn iCq lyq
ho ] ho ]
11 khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUN byd rIq , khUM khUM byd rIq , khUM
qw isau ibprIq ; qw isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ;
khUM iqRgun AqIq , khUM iqRgun AqIq , khUM iqRgun AqIq , khUM iqRgux AqIq , khUM iqRgun AqIq ,
khUM surgun smyq ho khUM surgun smyq ho khUM surgun smyq ho khUM srgux smyq ho khUM surgun smyq ho
]1]11] ]1]11] ]1]11] ]211] ]1]11]

12 khUM j`C gMDRb aurg khUM j`C gMDRb khUM jC gMDRb aurg khUM j`C gMDRb aurg khUM j`C gMDRb
, khUM ibidAwDr ; aurg , kwhUM , khUM ibidAwDr ; , khUM ibidAwDr ; aurg , khUM
khUM Bey ikMnr , ibidAwDr ; khUM khUM Bey ikMnr , khUM Bey ikMnr , ibidAwDr ; khUM
ipswc khUM pRyq ho ] Bey ikMnr , ipswc khUM pRyq ho ] ipswc khUM pRyq ho ] Bey ikMnr ,
ipswc khUM pRyq ho ipswc khUM pRyq ho
] ]
12 khUM huiekY ihMdUAw , khUM huiekY ihMdUAw khUM huiekY ihMdUAw , khUM hÍuYkY ihMdUAw , khUM huiekY ihMdUAw
gwieqRI ko gupq , gwieqRI ko gupq gwieqRI ko gupq gwieqRI koN gupq , gwieqRI ko gupq
jipE ; khUM huiekY jipE ; khUM huiekY jipE ; khUM huiekY jipE ; khUM huiekY jipE ; khUM huiekY
qurkw , pukwry bWg qurkw , pukwry qurkw , pukwry bWg qurkw , pukwry bWg qurkw , pukwry
dyq ho ] bWg dyq ho ] dyq ho ] dyq ho ] bWg dyq ho ]
12 khUM kok kwb huiekY khUM kok kwb khUM kok kwb huiekY khUM kok kwib huie , khUM kok kwb
, purwn ko pVq mq huiekY , purwn ko , purwn ko pVq mq purwn ko pV@q mq ; huiekY , purwn ko
; kqhUM kurwn ko , pVq mq ; kqhUM ; kqhUM kurwn ko , kqhUM kurwn ko , pVq mq ; kqhUM
indwn jwn lyq ho kurwn ko , indwn indwn jwn lyq ho ] indwn jwn lyq ho ] kurwn ko , indwn
] jwn lyq ho ] jwn lyq ho ]

12 khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIiq , khUM khUM byd rIq , khUM khUM byd rIq , khUM
qw isau ibprIq ; qW isau ibprIq ; qw isau ibpRIq ; qW isau ibpRIq ; qw isau ibpRIq ;
]2]12] ]2]12] ]2]12] ]212] ]2]12]
13 khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM
qw isau ibprIq ; qW isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ;
]3]13] ]3]13] ]3]13] ]213] ]3]13]
14 khUM ssqR DwrI , khUM ssqR DwrI , khUM ssqR DwrI , khUM ssqR DwrI , khUM ssqR DwrI ,
khUM ibidAw ky khUM ibidAw ky khUM ibidAw ky khUM ibidAw ky khUM ibidAw ky
ibcwrI ; khUM mwrq ibcwrI ; khUM ibcwrI ; khUM mwrq ibcwrI ; khUM mwrqu ibcwrI ; khUM
AhwrI , khUM nwr mwrq AhwrI , AhwrI , khUM nwr ky AhwrI , khUM nwrW mwrq AhwrI ,
ky inkyq ho ] khUM swr ky inkyq inkyq ho ] ky inkyq ho ] khUM nwr ky inkyq
ho ] ho ]

14 khUM Drm DwmI , khUM Drm DwmI , khUM Drm DwmI , khUM Drm DwmI , khUM Drm DwmI ,
khUM srb Taur khUM srb TOr kwmI khUM srb Taur gwmI khUM srb Taur gwmI khUM srb Taur
gwmI ; khUM jqI ; khUM jqI khUM ; khUM jqI khUM kwmI ; khUM jqI khUM kwmI gwmI ; khUM jqI
khUM kwmI , khUM dyq kwmI , khUM dyq , khUM dyq khUM lyq ho , khUM dyq khUM lyq ho khUM kwmI , khUM
khUM lyq ho ] khUM lyq ho ] ] ] dyq khUM lyq ho ]
14 khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM
qw isau ibprIq ; qW isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ; qw isau ibpRIq ;
]4]14] ]4]14] ]4]14] ]214] ]4]14]
15 kqhUM ispwhI huie kqhUM ispwhI huie kqhUM ispwhI huie kY kqhUM ispwhI huie kY kqhUM ispwhI huie
kY , swDq islwhn kY , swDq , swDq islwhn kO , swDq islwhn kO kY , swDq
kO ; khUM CqRI huiekY islwhn kO ; khUM ; khUM C`qRI huiekY , ; khUM C`qRI huiekY , islwhn kO ; khUM
, Ar mwrq mrq ho C`qRI huiekY , Ar Ar mwrq mrq ho Air mwrq mrq ho C`qRI huiekY , Ar
] mwrq mrq ho ] ] ] mwrq mrq ho ]

15 khUM BUm Bwr kO , khUM BUm Bwr ko , khUM BUm Bwr kO , khUM BUm Bwr kO , khUM BUm Bwr kO ,
auqwrq ho mhwrwj auqwrq ho mhwrwj auqwrq ho mhwrwj ; auqwrq ho mhWrwj ; auqwrq ho mhwrwj
; khUM Bv BUqn kI ; khUM Bv BUqn kI khUM Bv BUqn kI , khUM Bv BUqn kI , ; khUM Bv BUqn kI
, Bwvnw Brq ho , Bwvnw Brq ho Bwvnw Brq ho Bwvnw Brq ho , Bwvnw Brq ho
]5]15] ]5]15] ]5]15] ]215] ]5]15]
16 khUM gIq nwd ky , khUM gIq nwd ky , khUM gIq nwd ky , khUM gIq nwd ky , khUM gIq nwd ky ,
indwn kO bqwvq ho indwn ko bqwvq indwn kO bqwvq ho indwn ko bqwvq ho indwn kO bqwvq
; khUM inRqkwrI ho ; khUM inRqkwrI ; khUM inRqkwrI ; khUM inRqkwrI ho ; khUM inRqkwrI
icqRkwrI ky , icqRkwrI ky , icqRkwrI ky , icqRkwrI ky , icqRkwrI ky ,
inDwn ho ] inDwn ho ] inDwn ho ] inDwn ho ] inDwn ho ]
16 kqhUM pXUK huiekY , kqhUM pXUK huiekY kqhUM pXUK huiekY , kqhUM pXUK hÍuYkY , kqhUM pXUK huiekY
pIvq ipvwvq ho ; , pIvq ipvwvq ho pIvq ipvwvq ho ; pIvq ipvwvq ho ; , pIvq ipvwvq ho
kqhUM mXUK aUK , ; kqhUM mXUK aUK kqhUM mXUK aUK , kqhUM mXUK XUK , ; kqhUM mXUK aUK
khUM md pwn ho ] , khUM md pwn ho khUM md pwn ho ] khUM md pwn ho ] , khUM md pwn ho
] ]

16 khUM mhw sUr huiekY khUM mhw sUr huiekY khUM mhw sUr huiekY khUM mhW sUr huiekY khUM mhW sUr huiekY
, mwrq mvwsn kO ; , mwrq mvwsn ko , mwrq mvwsn kO ; , mwrq mvwsn ko ; , mwrq mvwsn kO
khUM mhwdyv , ; khUM mhwdyv , khUM mhwdyv , khUM mhWdyv , ; khUM mhwdyv ,
dyvqwn ky smwn ho dyvqwn ky smwn ho dyvqwn ky smwn ho dyvqwn ky smwn ho dyvqwn ky smwn ho
] ] ] ] ]
16 khUM mhwdIn , khUM khUM mhwdIn , khUM khUM mhwdIn , khUM khUM mhwdIn , khUM khUM mhwdIn , khUM
dRb ky ADIn ; khUM dRb ky ADIn ; khUM dRb ky ADIn ; khUM dRb ky ADIn ; khUM dRb ky ADIn ; khUM
ibidAw mY pRbIn , ibidAw mY pRbIn , ibidAw mY pRbIn , ibidAw mY pRbIn , ibidAw mY pRbIn ,
khUM BUMm khUM Bwn ho khUM BUMm kau Bwn khUM BUMm khUM Bwn ho khUM BUMm khUM Bwn ho khUM BUMm khUM Bwn
]6]16] ho ]6]16] ]6]16] ]216] ho ]6]16]
17 khUM paunhwrI, khUM khUM paunAhwrI , khUM paunAhwrI , khUM paunAhwrI , khUM paunAhwrI ,
ibidAw ky bIcwrI khUM ibidAw ky khUM ibidAw ky khUM ibidAw ky khUM ibidAw ky
; khUM jogI jqI bIcwrI ; khUM jogI bIcwrI ; khUM jogI bIcwrI ; khUM jogI bIcwrI ; khUM jogI
bRhmcwrI , nr khUM jqI bRhmcwrI , jqI bRhmcwrI , nr jqI bRhmcwrI , nr jqI bRhmcwrI ,
nwr ho ] nr khUM nwr ho ] khUM nwr ho ] khUM nwr ho ] nr khUM nwr ho ]

17 khUM CqRDwrI , khUM khUM C`qRDwrI , khUM khUM C`qRDwrI , khUM khUM C`qRDwrI , khUM khUM C`qRDwrI , khUM
Cwlw Dry CYl BwrI Cwlw DrY CYl BwrI Cwlw DrY CYl BwrI Cwlw Dry CYl BwrI Cwlw DrY CYl BwrI
; khUM Ck vwrI , ; khUM Ck vwrI , ; khUM Ck vwrI , ; khUM Ck vwrI , ; khUM Ck vwrI ,
khUM Cl ky pRkwr ho khUM Cl ky pRkwr khUM Cl ky pRkwr ho khUM Cl ko pRkwr ho khUM Cl ky pRkwr
]7]17] ho ]7]17] ]7]17] ]217] ho ]7]17]
18 suDqw kI swn ho , suDqw kI swn ho , suDqw kI swn ho , suDqw kI swn ho , suDqw kI swn ho ,
ik sMqn ky pRwn ho ik sMqn ky pRwn ho ik sMqn ky pRwn ho ; ik sMqn ky pRwn ho ; ik sMqn ky pRwn ho
; ik dwqw mhwdwn ; ik dwqw mhwdwn ik dwqw mhwdwn ho ik dwqw mhWdwn ho ; ik dwqw mhwdwn
ho , ik inRdoKI ho , ik inRdoKI , ik inRdoKI inrMkwr , ik inRdÍYKI inrMkwr ho , ik inRdoKI
inrMkwr ho inrMkwr ho ho ]8]18] ho ]218] inrMkwr ho
]8]18] ]8]18] ]8]18]
19 inrjur inrUp ho , inrjur inrUp ho , inrjur inrUp ho , inrjur inrUp ho , inrjur inrUp ho ,
ik suMdr srUp ho ; ik suMdr srUp ho ; ik suMdr srUp ho ; ik suMdr srUp ho ; ik suMdr srUp ho ;
ik BUpn ky BUp ho , ik BUpn ky BUp ho ik BUpn ky BUp ho , ik BUpn ky BUp ho , ik BUpn ky BUp ho
ik dwqw mhw dwn , ik dwqw mhw ik dwqw mhw dwn ho ik dwqw mhW dwn ho , ik dwqw mhw
ho ] dwn ho ] ] ] dwn ho ]

19 pRwn ky bcXw , dUD pRwn ky bcXw , pRwn ky bcXw , dUD pRwn ky bcXw , DUq pRwn ky bcXw ,
pUq ky idvXw ; rog dUD pUq ky idvXw pUq ky idvXw ; rog pUq ky idvXw ; rog dUD pUq ky idvXw
sog ky imtXw , ; rog sog ky sog ky imtXw , ikDO sog ky imtXw , ikDO ; rog sog ky
ikDO mwnI mhw mwn imtXw , ikDO mwnI mhw mwn ho ] mwnI mhw mwn ho ] imtXw , ikDO
ho ] mwnI mhw mwn ho mwnI mhw mwn ho
] ]
19 ibidAw ky ibcwr ho ibidAw ky ibcwr ibidAw ky ibcwr ho ibidAw ky ibcwr ho ibidAw ky ibcwr
, ik AdYÍ Avqwr ho ho , ik AdÍ , ik AdÍ Avqwr ho , ik AdÍY AÍqwr ho ; ho , ik AdÍ
; ik isDqw kI Avqwr ho ; ik ; ik isDqw kI ik isDqw kI sUriq Avqwr ho ; ik
sUrq ho , ik suDqw isDqw kI sUrq ho sUriq ho , ik suDqw ho , ik suDqw kI isDqw kI sUriq ho
kI swn ho ] , ik suDqw kI kI swn ho ] swn ho ] , ik suDqw kI
swn ho ] swn ho ]
19 jobn ky jwl ho , jobn ky jwl ho , jobn ky jwl ho , ik jobn ky jwl ho , jobn ky jwl ho , ik jobn ky jwl ho ,
ik kwl hUM ky kwl ik kwl hUM ky kwl kwl hUM ky kwl ho ; ik kwl hUM ky kwl kwl hU ky kwl ho ; ik kwl hUM ky kwl
ho ; ik sqRn ky sUl ho ; ik sqRn ky ik sqRn ky sUl ho , ho ; ik sqRn ky ik sqRun ky sUl ho , ho ; ik sqRn ky
ho , ik imqRn ky sUl ho , ik imqRn ik imqRn ky pRwn ho sUl ho , ik imqRn ik imqRn ky pRwn ho sUl ho , ik imqRn
pRwn ho ]9]19] ky pRwn ho ]9]19] ky pRwn ho ]219] ky pRwn ho
]9]19] ]9]19] ]9]19]

20 khUM bRhm bwd , khUM khUM bRhm bwd , khUM bRhm bwd , khUM khUM bRhm bwd , khUM bRhm bwd , khUM khUM bRhm bwd ,
ibidAw ko ibKwd ; khUM ibidAw ko ibidAw ko ibKwd ; khUM ibidAw ko ibidAw ko ibKwd ; khUM ibidAw ko
khUM nwd ko nnwd , ibKwd ; khUM nwd khUM nwd ko nnwd , ibKwd ; khUM nwdn khUM nwd ko innwd , ibKwd ; khUM nwd
khUM pUrn Bgq ho ] ko nwnwd , khUM khUM pUrn Bgq ho ] ko nwd , khUM pUrn khUM pUrn Bgq ho ] ko nnwd , khUM
pUrn Bgq ho ] Bgq ho ] pUrn Bgq ho ]
20 khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM khUM byd rIq , khUM
ibidAw kI pRqIq ; ibidAw kI pRqIq ibidAw kI pRqIq ; ibidAw kI ibidAw kI pRqIq ; ibidAw kI pRqIq
khUM nIq Aau AnIq ; khUM nIq AO khUM nIq AO AnIq , prqIiq ; khUM khUM nIq Aau AnIqu ; khUM nIq AO
, khUM jÍwlw sI AnIq , khUM khUM juAwlw sI jgq nIq AO AnIq , , khUM juAwlw sI AnIq , khUM
jgq ho ] juAwlw sI jgq ho ho ] khUM juAwlw sI jgq ho ] juAwlw sI jgq ho
] jgq ho ] ]
20 pUrn pRqwp khUM , pUrn pRqwp khUM , pUrn pRqwp khUM , pUrn pRqwp khUM , pUrn pRqwp khUM , pUrn pRqwp khUM ,
iekwqI ko jwp khUM iekwqI ko jwp iekwqI ko jwp khUM iekWqI ko jwp iekWqI ko jwp khUM iekwqI ko jwp
; qwp ko Aqwp , khUM ; qwp ko ; qwp ko Aqwp , khUM ; qwp ko ; qwp ko Aqwp , khUM ; qwp ko
khUM jog qy ifgq ho Aqwp , khUM jog khUM jog qy ifgq ho Aqwp , khUM jog khUM jog qyN ifgq ho Aqwp , khUM jog
] qy ifgq ho ] ] qy ifgq ho ] ] qy ifgq ho ]

20 khUM br dyq , khUM khUM br dyq , khUM khUM br dyq , khUM khUM br dyq , khUM khUM br dyq , khUM khUM br dyq , khUM
Cl isau iCnwie Cl isau iCnwie Cl isau iCnwie Cl soN iCnwie lyq Cl sO iCnwie lyq ; Cl isau iCnwie
lyq ; srb kwl lyq ; srb kwl lyq ; srb kwl ; sRb kwl sRb TOr srb kwl srb lyq ; srb kwl
srb TOr , eyksy srb Taur , eyksy srb Taur , eyksy , eyksy lgq ho Taur , eyksy lgq srb Taur , eyksy
lgq ho ]10]20] lgq ho lgq ho ]10]20] ]10]20] ho ]220] lgq ho
]10]20] ]10]20]
21 qÍpRswid ] sÍXy ] qÍpRswid ] sYÍXw ] qÍpRswid ] sÍXy ] ] qÍpRswid ] svXw svYXw ] sRwvg suD qÍpRswid ] sÍXy ]
sRwvg suD ; smUh sRwvg isD ; smUh sRwvg suD ; smUh ] sRwvg suD ; ; smUh isDwn ky; sRwvg suD ; smUh
isDwn ky ; dyiK isDwn ky; dyK isDwn ky; dyiK isDwn ky; dyiK dyiK iPirE Gr jog isDwn ky; dyiK
iPirE Gr jog iPirE Gr jog iPirE Gr jog jqI iPirXo Gr jog jqI ky ] iPirE Gr jog
jqI ky ] jqI ky ] ky ] jqI ky ] jqI ky ]
21 sUr ; surwrdn suD sUr ; surwrdn suD sUr ; surwrdn su`D sUr ; surwrdn su`D sUr ; surwrdn suD sUr ; surwrdn su`D
suDwidk ; sMq smUh suDwidk ; sMq su`Dwidk ; sMq smUh sDwDRm ; sMq smUh suDwidk ; sMq smUh su`Dwidk ; sMq
Anyk mqI ky ] sMmUh Anyk mqI ky Anyk mqI ky ] Anyk mqI ky ] Anyk mqI ky ] smUh Anyk mqI ky
] ]

21 swry hI dys ko dyiK swry hI dys ko dyK swry hI dys ko dyiK swry hI dys ko swry hI dys ko dyiK swry hI dys ko
rihXo mq ; koaU n rihE mq ; koaU n rihE mq ; koaU n dyiK rihXo mq ; rihE mq ; koaU n dyiK rihE mq ;
dyKIAq pRwn pqI dyKIAq pRwn pqI dyKIAq pRwn pqI ky koaU n dyKIAq dyKIAq pRwn pqI ky koaU n dyKIAq
ky ] ky ] ] pRwn pqI ky ] ] pRwn pqI ky ]
21 sRI Bgvwn kI Bwie sRI Bgvwn kI sRI Bgvwn kI Bwie sRI Bgvwn kI sRI Bgvwn kI Bwie sRI Bgvwn kI
ikRpw hUM qy ; eyk Bwie ikRpw hUM qy ; ikRpw hUM qy ; eyk Bwie ikRpw hUM qy ; ikRpw hUM qy ; eyk Bwie ikRpw hUM qy ;
rqI ibnu eyk rqI eyk rqI ibn eyk rqI ibnu eyk rqI eyk rqI ibnu eyk rqI ibnu eyk rqI eyk rqI ibnu eyk
ky ]1]21] rqI ky ]1]21] ky ]1]21] rqI ky ]1]21] ky ]221] rqI ky ]1]21]
22 mwqy mqMg jry jr mwqy mqMg jry jr mwqy mqMg jry jr sÍXw ] mwqy mqMg mwqy mqMg jry jr mwqy mqMg jry jr
sMig ; AnUp auqMg sMg ; AnUp auqMg sMig ; AnUp auqMg jry jr sMg ; sMg ; AnUp auqMg sMig ; AnUp auqMg
surMg svwry ] surMg svwry ] surMg svwry ] AnUp auqMg surMg surMg svwry ] surMg svwry ]
svwry ]
22 kot qurMg kurMg sy koit qurMg kurMg sy kot qurMg kurMg sy koit qurMg kurMg sy kot qurMg kurMg sy kot qurMg kurMg sy
kUdq ; pOn ky gaun kUdq ; pOn ky kUdq ; pOn ky gaun kUdq ; pOn ky gOn kUdq ; pOn ky gaun kUdq ; pOn ky
kau jwq invwry ] gaun kau jwq kau jwq invwry ] kau jwq invwry ] ko jwq invwry ] gaun kau jwq
invwry ] invwry ]

22 BwrI Bujwn ky BUp ; BwrI Bujwn ky BUp BwrI Bujwn ky BUp ; BwrI Bujwn ky BUp BwrI Bujwn ky BUp ; BwrI Bujwn ky BUp
BlI ibiD ; ; BlI ibiD ; BlI ibiD ; ; BlI ibiD ; BlI ibD ; inAwvq ; BlI ibiD ;
inAwvq sIs n inAwvq sIs n inAwvq sIs n jwq inAwvq sIs n sIs n jwq ibcwry inAwvq sIs n
jwq ibcwry ] jwq ibcwry ] ibcwry ] jwq ibcwry ] ] jwq ibcwry ]
22 eyqy Bey qo khw Bey eyqy Bey qo khw eyqy Bey qo khw Bey eyqy Bey qo khw eyqy Bey qu khw Bey eyqy Bey qo khw
; BUpq ; AMq kO Bey ; BUpq ; AMq ; BUpq ; AMq kO Bey ; BUpq ; AMq ; BUpiq ; AMq kO Bey ; BUpq ; AMq
nWgy hI pwie pDwry ko nwgy hI pwie nwgy hI pwie pDwry ko nwgy hI pwie nWgy hI pwie pDwry kO nwgy hI pwie
]2]22] pDwry ]2]22] ]2]22] pDwry ]2]22] ]2]22] pDwry ]2]22]
23 jIq iPrY ; sb dys jIq iPrY ; sb jIq iPrY ; sb dys jIq iPry ; sb jIq iPry ; sB dys jIq iPrY ; sb
idswn ko ; bwjq dys idswn ko ; idswn ko ; bwjq dys idswn ko ; idswn ko ; bwjq dys idswn ko ;
Fol imRdMg ngwry ] bwjq Fol imRdMg Fol imRdMg ngwry ] bwjq Fol imRdMg Fol imRdMg ngwry ] bwjq Fol imRdMg
ngwry ] ngwry ] ngwry ]
23 guMjq gUV gjwn ky guMjq gUV gjwn ky guMjq gUV gjwn ky guMjq gUV gjwn ky guMjq gUV gjwn ky guMjq gUV gjwn ky
suMdr ; ihMsq hI suMdr ; hMsq hI hY suMdr ; hMsq hI hY suMdr ; ihMsq hY suMdr ; ihMsq hY hX suMdr ; hMsq hI hY
hX rwj hjwry ] rwj hjwry ] rwj hjwry ] hYrwj hjwry ] rwj hjwry ] rwj hjwry ]

23 BUq BivK Bvwn ky BUq BivK Bvwn ky BUq BivK Bvwn ky BUq BivK Bvwn ky BUq BivK Bvwn ky BUq BivK Bvwn ky
BUpq ; kaun gnY ; BUpiq ; kaun gnY BUpq ; kaun gnY ; BUpiq ; kOn gnY ; BUpq ; kaun gnY ; BUpiq ; kaun gnY
nhI jwq ibcwry ] ; nhI jwq ibcwry nhI jwq ibcwry ] nh jwiq ibcwry ] nhMI jwq ibcwry ] ; nhI jwq ibcwry
] ]
23 sRI pq sRI Bgvwn sRI piq sRI Bgvwn sRI pq sRI Bgvwn sRI piq sRI Bgvwn sRI piq sRI Bgvwn sRI pq sRI Bgvwn
Bjy ibnu ; AMq kau Bjy ibn ; AMq Bjy ibnu ; AMq kau Bjy ibnu ; AMq ko Bjy ibnu ; AMq kO ; Bjy ibnu ; AMq
; AMqky Dwm isDwry kau ; AMqky Dwm ; AMqky Dwm isDwry ; AMqky Dwm AMqk Dwm isDwry kau ; AMqky Dwm
]3]23] isDwry ]3]23] ]3]23] isDwry ]3]23] ]223] isDwry ]3]23]
24 qIrQ n@wn dieAw qIrQ nwn dieAw qIrQ nwn dieAw qIrQ nwn dieAw qIrQ nHwn dieAw qIrQ nwn dieAw
dm dwn ; su sMjm dm dwn ; su sMjm dm dwn ; su sMjm dm dwn ; su sMjm dm dwn ; su sMjm dm dwn ; su sMjm
nym Anyk ibsyKY ] nym Anyk ibsyKY ] nym Anyk ibsyKY ] nym Anyk ibsyKy ] nym Anyk ibsyKy ] nym Anyk ibsyKY ]
24 byd purwn ; kqyb byd purwn ; kqyb byd purwn ; kqyb byd purwn ; kqyb byd purwn ; kqyb byd purwn ; kqyb
kurwn ; ijmIn kurwn ; ijmIn kurwn ; ijmIn kurwn ; jmIn kurwn ; ijmIn kurwn ; ijmIn
jmwn sbwn ky pyKY jmwn sbwn ky pyKY jmwn sbwn ky pyKY jmwn sbwn ky pyKy jmwn sbwn ky pyKy jmwn sbwn ky pyKY
] ] ] ] ] ]

24 paun Ahwr ; jqI paun Ahwr ; jqI paun Ahwr ; jqI pOn Ahwr ; jqI paun Ahwr ; jqI paun Ahwr ; jqI
jq Dwr ; sbY su jq Dwr ; sbY su jq Dwr ; sbY su jq Dwr ; sbY su jq Dwr ; sbY su jq Dwr ; sbY su
ibcwr hjwrk dyKY ibcwr hjwrk dyKY ibcwr hjwrk dyKY ibcwr hjwrk dyKy ibcwr hjwirk dyKy ibcwr hjwrk dyKY
] ] ] ] ] ]
24 sRI Bgvwn ; Bjy sRI Bgvwn ; Bjy sRI Bgvwn ; Bjy sRI Bgvwn ; Bjy sRI Bgvwn ; Bjy sRI Bgvwn ; Bjy
ibnu BUpiq ; eyk ibn BUpq ; eyk ibnu BUpiq ; eyk ibnu BUpiq ; eyk ibnu BUpq ; eyk ibnu BUpiq ; eyk
rqI ibnu eyk n lyKY rqI ibn eyk n rqI ibnu eyk n lyKY rqI ibnu eyk n rqI ibnu eyk n lyKy rqI ibnu eyk n
]4]24] lyKY ]4]24] ]4]24] lyKy ]4]24] ]4]24] lyKY ]4]24]
25 suD ispwh ; durMq suD ispwh ; durMq suD ispwh ; durMq suD ispwh ; durMq suD ispwh ; durMq suD ispwh ; durMq
dubwh ; su swij dubwh ; su swij dubwh ; su swij dubwh ; su sNj dubwh ; su sij dubwh ; su swij
snwh ; durjwn snwh ; durjwn snwh ; durjwn isnwh ; dRujwn snwh ; dRujwn dlYgy snwh ; durjwn
dlYgy ] dlYgy ] dlYgy ] dlYgy ] ] dlYgy ]
25 qor ArIn ; mror qor ArIn ; mror qor ArIn ; mror qor ArIrn ; qoir ArIn ; mroir qor ArIn ; mror
mvwsn ; mwqy mvwsn ; mwqy mvwsn ; mwqy mroir mvwsn ; mvwsn ; mwqy mvwsn ; mwqy
mqMgn ; mwn mlYgy mqMgn ; mwn mqMgn ; mwn mlYgy mwqy mqMgn ; mwn mqMgn ; mwn mlYgy mqMgn ; mwn
] mlYgy ] ] mlYgy ] ] mlYgy ]

25 sRI piq sRI Bgvwn sRI pq sRI Bgvwn sRI pq sRI Bgvwn sRI pq sRI Bgvwn sRI piq sRI Bgvwn sRI pq sRI Bgvwn
ikRpw ibnu ; iqAwg ikRpw ibn ; ikRpw ibnu ; iqAwg ikRpw ibnu ; ikRpw ibnu ; iqAwig ikRpw ibnu ;
jhwnu indwn clYNgy iqAwig jhwn jhwnu indwn clYgy iqAwig jhwnu jhwn indwn clYgy iqAwg jhwnu
]5]25] indwn clYgy ]5]25] indwn clYgy ]225] indwn clYgy
]5]25] ]5]25] ]5]25]
26 swihb sRI sB ko swihb sRI sB ko swihb sRI sB ko swihb sRI sB ko swihb sRI sB ko swihb sRI sB ko
isrnwiek ; jwick isrnwiek ; isrnwiek ; jwick isrnwiek ; jwck isrnwiek ; jwck isrnwiek ;
Anyk ; su eyk jwick Anyk ; su Anyk ; su eyk Anyk ; su eyk Anyk ; su eyk jwick Anyk ; su
idv`Xw ]6]26] eyk idvXw idvXw ]6]26] idvXw ]6]26] idvXw ]6]26] eyk idvXw
328
]6]26] ]6]26]
27 dwnv dyv ; PinMd dwnv dyv ; PinMd dwnv dyv ; PinMd dwnv dyv ; PinMdR dwnv dyv ; PinMdR dwnv dyv ; PinMd
inswcr ; BUq inswcr ; BUq inswcr ; BUq BivK inswcr ; BUq inswcr ; BUq BivK inswcr ; BUq
Biv`K Bvwn jpYNgy BivK Bvwn jpYgy Bvwn jpYgy ] BivK Bvwn jpYgy Bvwn jpYgy ] BivK Bvwn jpYgy
] ] ] ]
328
For this quatrain, only the Sodhak Committee Saroop has the usage of Adhak in all the four lines at the end ‘ `’. I.e. ‘BC`Xw’, ‘mC`Xw’, ‘lv`Xw’, & ‘idv`Xw’.

27 jIv ijqy ; jl mY jIv ijqy ; jl mY jIv ijqy ; jl mY jIv ijqy ; jl mY jIv ijqy ; jl mY jIv ijqy ; jl mY
Ql mY ; pl hI pl Ql mY ; pl hI Ql mY ; pl hI pl Ql mYN ; pl hI Ql mY ; pl hI pl Ql mY ; pl hI
mY ; sB Qwp QpYgy pl mY ; sB Qwp mY ; sB Qwp QpYgy pl mYN ; sB Qwp mY ; sB Qwp QpYgy pl mY ; sB Qwp
] QpYgy ] ] QpYgy ] ] QpYgy ]
27 puMn pRqwpn bwF puMn pRqwpn bwF puMn pRqwpn bwF jYq puMn pRqwp bFY jYq puMn pRqwpn bwiFa puMn pRqwpn bwF
jYq Dun ; pwpn ky jYq Dun ; pwpn ky DuNn ; pwpn ky ; bhu Duin ; pwpn ky ; jYq Dun ; pwpn ky ; jYq DuNn ; pwpn ky
; bhu puMj KpYgy ] ; bhu puMj KpYgy ] puMj KpYgy ] bhu puMj KpYgy ] bhu puMj KpYgy ] ; bhu puMj KpYgy ]
27 swD smUh ; pRsMn swD smUh ; pRsMn swD smUh ; pRsMn swD smUh ; pRsMn swD smUh ; pRsMn swD smUh ; pRsMn
iPrY jg ; s`qR sBY iPrY jg ; sqR sBY iPrY jg ; s`qR sBY ; iPrYN jg ; s`qR sBY iPrY jg ; squR sBY ; iPrY jg ; s`qR sBY
; Avlok cpYgy ; Avlok jpYgy Avlok cpYgy ; Avlok cpYgy Aivlok cpYgy ; Avlok cpYgy
]7]27] ]7]27] ]7]27] ]7]27] ]227] ]7]27]
28 mwnv ieMdR gijMdR mwnv ieMdR gijMdR mwnv ieMdR gijMdR mwnv ieMdR gijMdR mwnv ieMdR gjwiD mwnv ieMdR gijMdR
nrwDp ; jon ; nrwDp ; join ; nrwDp ; jon ; nrwDp ; jon ; nrwDp ; jOn ; nrwDp ; jon ;
iqRlok ko rwju krYgy iqRlok ko rwj iqRlok ko rwju krYgy iqRlok ko rwju iqRlok ko rwj krYgy iqRlok ko rwju
] krYgy ] ] krYgy ] ] krYgy ]

28 koit iesnwn ; koit iesnwn ; koit iesnwn ; koit iesnwn ; kot snwn ; koit iesnwn ;
gjwidk dwn ; gjwidk dwn ; gjwidk dwn ; gjwidk dwn ; gjwidk dwn ; gjwidk dwn ;
Anyk suAMbr swj Anyk suAMbr swj Anyk suAMbr swj Anyk suAMbr swj Anyk suAMbr swj Anyk suAMbr swj
brYgy ] brYgy ] brYgy ] brYgy ] brYgy ] brYgy ]
28 bRhm mhysr ibsn bRhm mhysur ibsn bRhm mhysr ibsn bRhm mhysr ibsn bRhmhysr ibsn bRhm mhysr ibsn
scIpq ; AMq Psy scIpiq ; AMq Psy scIpiq ; AMq Psy scIpiq ; AMq Psy scIpiq ; AMq Psy scIpiq ; AMq Psy
jm Pws prYgy ] jm Pws prYgy ] jm Pws prYgy ] jm Pws prYgy ] jm PWs prYgy ] jm Pws prYgy ]
28 jy nr sRI piq ky jy nr sRI piq ky jy nr sRI piq ky jy nr sRI piq ky jy nr sRI piq ky jy nr sRI piq ky
pRs hYN pg ; qy nr pRs hY pg ; qy nr pRs hY pg ; qy nr pRs hY pg ; qy nr pRis hY pg ; qy nr pRs hY pg ; qy nr
Pyr n dyh DrYNgy Pyr n dyh DrYgy Pyr n dyh DrYgy Pyir n dyh DrYgy Pyr n dyh DrYgy Pyr n dyh DrYgy
]8]28] ]8]28] ]8]28] ]8]28] ]228] ]8]28]
29 khw BXo , jo doaU khw BXo , jo doaU khw BXo , jo doaU khw BXo , jo doaU kw BXo , jo doaU khw BXo , jo doaU
locn mUMdkY ; bYiT locn mUMdkY ; bYT locn mUMdkY ; bYiT locn mUMdkY ; bYiT locn mUMdkY ; bYiT locn mUMdkY ; bYiT
rihE , bk iDAwn rihE , bk rihE , bk iDAwn rihXo , bk rihE , bk iDAwn rihE , bk
lgwieE ] iDAwn lgwieE ] lgwieE ] iDAwn lgwXo ] lgwieE ] iDAwn lgwieE ]

29 n@wq iPirE lIey ; nwq iPirE lIey ; nwq iPirE lIey ; nwq iPirXo lIey ; nHwq iPirE lIey ; nwq iPirE lIey ;
swq smuMdRn ; lok swq smuMdRn ; lok swq smuMdRn ; lok swq smuMdRn ; lok swq smudRn ; lok swq smuMdRn ; lok
gieE ; prlok gieE ; prlok gieE ; prlok gXo ; prlok gXo ; prlok gieE ; prlok
gvwieE ] gvwieE ] gvwieE ] gvwXo ] gvwieE ] gvwieE ]
29 bwsu kIE ibiKAwn bws kIE bwsu kIE ibiKAwn bws kIXo ibiKXwn bws kIE ibiKAwn bwsu kIE
so bYT kY ; AYsy hI ibiKAwn so bYT kY so bYT kY ; AYsy hI so bYT kY ; AYsy hI so bYiT kY ; AYsy hI ibiKAwn so bYT kY
AYs su bYs ; AYsy hI AYsy su AYsy su bYs ibqwieE AYsy su bYis ibqwXo AYsy su bYs ibqwieE ; AYsy hI AYsy su
ibqwieE ] bYs ibqwieE ] ] ] ] bYs ibqwieE ]
29 swcu khO sun lyhu swc khO sun lyhu swcu khO sun lyhu swc kho suin lYhu swc khO sun lyhu swcu khO sun lyhu
sBY ; ijn pRymu kIE sbY ; ijn pRym sBY ; ijn pRym kIE sBY ; ijin pRym sBY ; ijn pRym kIE sBY ; ijn pRym
iqn hI pRBu pwieE kIE iqn hI pRB iqn hI pRBu pwieE kIXo iqn hI pRB iqn hI pRB pwieE kIE iqn hI pRBu
]9]29] pwieE ]9]29] ]9]29] pwXo ]9]29] ]229] pwieE ]9]29]
30 kwhU lY pwhn pUj kwhU lY pwhn pUj kwhU lY pwhn pUj kwhU lY pwhn pUj kwhU lY pwhn pUj kwhU lY pwhn pUj
DrÎo isr ; kwhU lY Dro isr ; kwhU lY Dro isr ; kwhU lY DirXo isr ; kwhU DirE isr ; kwhU lY Dro isr ; kwhU lY
ilMgu gry ltkwieE ilMgu gry ilMgu gry ltkwieE lY ilMg gry ilMg gry ltkwieE ilMgu gry
] ltkwieE ] ] ltkwXo ] ] ltkwieE ]

30 kwhU liKE hir kwhU liKE hir kwhU liKE hir kwhU liKXo hir kwhU liKE hir kwhU liKE hir
AvwcI idsw mih ; AvwcI idsw mih AvwcI idsw mih ; vwcI idsw mih ; AvwcI idsw mih ; AvwcI idsw mih
kwhU pCwh ko sIs ; kwhU pCwh ko kwhU pCwh ko sIs kwhU pCwh ko isMs kwhU pCwh ko sIs ; kwhU pCwh ko
invwieE ] sIs invwieE ] invwieE ] invwXo ] invwieE ] sIs invwieE ]
30 koaU buqwn kO pUjq kwhU buqwn ko pUjq koaU buqwn kO pUjq koaU buqwn ko pUjq koaU buqwn kO pUjq koaU buqwn kO pUjq
hY psu ; koaU imRqwn hY psu ; koaU hY psu ; koaU imRqwn hY psu ; koaU hY psu ; koaU imRqwn hY psu ; koaU
kau pUjn DwieE ] imRqwn kau pUjn kau pUjn DwieE ] imRqwn ko pUjn kO pUjn DwieE ] imRqwn kau pUjn
DwieE ] DwXo ] DwieE ]
30 kUr ikRAw auriJE kUr ikRAw auriJE kUr ikRAw auriJE kUr ikRAw auriJXo kUr ikRAw auriJE kUr ikRAw auriJE
sB hI jgu ; sRI sB hI jg ; sRI sB hI jgu ; sRI sB hI jg ; sRI sB hI jg ; sRI sB hI jgu ; sRI
Bgvwn ko Bydu n Bgvwn ko Byd n Bgvwn ko Bydu n Bgvwn ko Byd n Bgvwn ko Bydu n Bgvwn ko Bydu n
pwieE ]10]30] pwieE pwieE ]10]30] pwXo pwieE ]230] pwieE
]10]30] ]10]30]]] ]10]30]


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Akwl ausqq stIk Exegesis of Akaal Ustat

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Sri Guru Gobind Singh Ji’s 352 nd

an everlasting gift of life - DHAN SRI GURU GRANTH SAHIB JI.

• Learn Gurmukhi in 3-months

Learn Gurmukhi in 3-months Course

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Charan saran gur aek paindaa jaa-i chal

To Know Your Guru, Is To Love Your Guru

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Sri Guru Granth Sahib Ji Academy

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Sri Guru Granth Sahib Ji Academy

Kuala Lumpur, Malaysia

Poh Sudhi 7, 2075 Bikarmi

13th January 2019 AD

1st Edition- 2,000 copies

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No. Colour Reference Description

1. Reference stanzas from Sri Guru Granth Sahib Ji

2. Reference stanzas from Sri Dasam Granth Sahib Ji

3. Reference stanzas from Bhai Gurdas Ji Varaan

4. Reference stanzas from Bhai Gurdas Ji Kabitt

5. Reference stanzas from Sri Sarbloh Granth Sahib Ji

The typical arrangement of this exegesis is in the following format;

mUl pwT (Primary Text from Akaal Ustat)

prmwn jW ivsQwr (Other references or notes)

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STRUCTURE OF AKAAL USTAT

NO. CMd METRE NUMBER AND GROSS OVERVIEW OF

1. cOpeI Chaupai (Start-10) = 10 The beginning of creation

2. kib`q Kabitt (No. 11-20) = 10 The extent of Almighty

3. svYXw Svaiya (No. 21-30) = 10 Rejection of hypocrisy.

4. qomr Tomar (No. 31-50) = 20 Significance of Almighty’s

5. lGU nrwj Laghu Naraj (No. 51-70) = 20 The experience of the

6. kib`q Kabitt (No. 71-90) = 20 Fake practices and rituals

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NO. CMd METRE NUMBER AND GROSS OVERVIEW OF

7. BujMg pRXwq Bhujang (No. 91-120) = 30 Half describes on what

8. pwDVI Padri (No. 121-140) = 20 Importance of devotion

9. qotk Totak (No. 141-160) = 20 The praises of the creator

10. nrwj Naraj (No. 161-180) = 20 The description of the

11. rUAwml Ruamal (No. 181-200) = 20 Praises of the all-creator

12. dohrw Dohra (No. 201-210) = 10 Description of Atma and

13. dIrG iqRBMgI Dirag (No. 211-230) = 20 Eulogy of the destroyer of

14. pwDVI Padri (No. 231-242) = 12 Supremacy of Almighty

15. svYXw Svaiya (No. 243-252) = 10 Almighty the nourisher,

16. kib`q Kabitt (No. 253-266) = 14 People from different

17. pwDVI Padri (No. 267-271.5) = 5.5 Exaltation of all-pervading

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INTRODUCTION TO THE POETRY OF AKAAL USTAT2

There are also 3 three (3) types of visrams: -