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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Guru Granth Sahib
Sidh Gosht
Sidh Gosht - An Alternative Translation
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<blockquote data-quote="barusaby" data-source="post: 144452" data-attributes="member: 8015"><p>i would like to share this article on sidh gosht by giani lal singh, published in 'eternal voice', a quarterly journal published by the kalgidhar trust, baru sahib.:</p><p></p><p>website of eternal voice magazine: <a href="http://www.eternalvoice.in" target="_blank">www.eternalvoice.in</a></p><p></p><p>The Sidh Gosht is complete in thought, content and a model example of form. It is highly appropriate to regard it as perfect philosophic creation. Its style and structure are classical and sublime. This Bani is deep, mature, suggestive and symbolic because the technical vocabulary used here is built on the basic knowledge available on the Yoga cult. </p><p></p><p>Ramkali is a favorite Raga of the Yogis. It is in this raga that the Sidh Gosht of Guru Nanak has been composed.</p><p></p><p>This Bani comprises of 73 verses. Each verse contains six lines. The subject has been introduced in the very beginning and in the very first verse, the Rahao (Pause) couplet which points out to the central meaning, is as under:</p><p></p><p>Ki-aa bhavee-ai sach soochaa ho-ai Saach sabad bin mukat na ko-ai. (938)</p><p>(What is the use of wandering? Purification can be attained through Truth alone and without the word of the True Lord, no one can achieve salvation.)</p><p></p><p>During the periods of his Udasis (missionary travels), Guru Nanak held discussion with Saints, Sadhus, Faqirs, Darveshas, Sidhas and Yogis. The dominant note was that without the realization of the 'Word' (Shabad), all these sects are mere superstitions. In all these discussions, Guru Nanak has presented himself as the main exponent of his views. This role of his is quite distinct and prominent in the Bani. In the Janamsakhis (biographies), we find a number of narratives regarding his discussions with the Sidhas during his life, the important among these being the ones held at Sumer Parbat and Achal Batala. Arriving at the truth through dialogue is a pretty old method in the philosophic thought of the world. Even the modern scientific thinking accepts it as a fit medium to encompass the truth. In the Western world the Dialogues of Plato, the famous philosopher, are well known. In our own cultural history we find such dialogues, in the Buddhist and Jain scriptures; the Bhagvad Gita and the Upanishads. In North India, this method for spiritual discourses became all the more popular with the flourishing of the Yoga sect. The Gorakh- Machhandar dialogue is a famous composition in the</p><p></p><p>Yoga literature. Guru Nanak owned this special poetic form of prevalent religious cultures and proved his complete understanding and full mystery of the culture.</p><p></p><p>Out of this clash of ideas and through an understanding of the contemporary consciousness, he brought out that aspect of Truth which is relevant to his times.</p><p></p><p>In this sublime composition, there are some parts which are taken from actual discussions and expanded imaginatively after reconsideration of thought. The practices, paths, philosophies and forms of various Yoga sects are an important part and parcel of medieval Indian culture. The significance of these sects from both the angles, of practice and realization, is established without doubt.</p><p></p><p>In the sacred Sikh scriptures, the Yoga has been discussed not with a view to condemn it, but to ascribe new and proper meanings to various Yoga symbols and lines of thought.</p><p>The living essence of this great treasure of Yoga, which has been attained after arduous practice and mental struggle, is accepted with new orientation and the hollow ritualism has been condemned in an appropriate manner. So much so that renunciation, pilgrimages to holy places and holy Ashrams, silent Samadhi (deep meditation), communion, spiritual detachment etc. have been placed in a new perspective.</p><p></p><p>An introvert, Hatthyogic and renouncing tendency has been converted into a strong desire for Sehaj Yoga (normal, balanced way of life) through meditation according to the path shown by the Guru and through the grace of God. In fact, great exponents of Yoga like Gorakhnath were also turning from its outer symbols to its inner significance. As such, the</p><p>Sidh Gosht, which is incorporated in the holy Granth and Pran Sangali, which has not been included therein, add new chapters to the exposition and critical analysis of the Yoga thought in Indian philosophy and leads us to final conclusions on the subject. The Sidh Gosht is complete in thought, content and a model example of form. It is highly appropriate to regard it as perfect philosophic creation. Its style and structure are classical and sublime. This Bani is deep, mature, suggestive and symbolic because the technical vocabulary used here is built on the basic knowledge available on the Yoga cult. In order to comprehend it, therefore, one must have a deep philosophical understanding.</p><p></p><p>This, however, does not mean that in writing this Bani,</p><p>Guru Nanak had the narrow object of addressing himself to an exclusive class of society. On the other hand the essential principles enunciated here, elucidate the fundamental tenets of Gurmat (The Guru's philosophy). In the exposition of Gurmat, Sidh Gosht occupies a unique and established position. Wherever the Guru felt it necessary, he has explained and clarified the philosophic terms and concepts.</p><p></p><p>The subject matter of this composition automatically leads to dialogue and discussion form. The length of the answers has been adapted to suit the needs of particular questions.</p><p>But wherever an explanation of the Gurmat principles is necessary, these have been explained at length. It is obvious that Guru Nanak's objective was not to condemn the Yoga system, but to elucidate and emphasize the Gurmat principles. When he discussed his own principles against the background of the Yoga system, he clearly brought out the similarities and the contrarieties, thus leaving no doubt about his teachings.</p><p></p><p>As is clear from the very beginning of this Bani, the Sidha Mandali (group) is seated on one side facing Guru Nanak and his followers. All this discussion is being held as a prayer to the Creator so as to bring out the eternal Truth of the Treasure-house of spiritual splendor. The Guru's yearning to comprehend the Truth in this manner is clear from the following verses:</p><p></p><p>Heeo(n) d-ai-o(n) sabh mann tann arpao(u)</p><p>Sees charan(h) parr raakhi-o. (1204)</p><p>(I make an offering of my head to the Lord and surrender my body and mind unto Him.)</p><p></p><p>Nanak Sant mil-ei sach paa-ee-ei Sehaj bhaa-i jas l-ai-o(u). (938)</p><p>(O, Nanak it is only when one meets the Saint that one attains Truth and then one is spontaneously blessed with glory.)</p><p></p><p>Gorakh, Charpat, Machhandar, Loharipa and other Sidhas and Nathas are shown as asking some questions. In the beginning the questions are asked and answered individually. Later on, however, individual personalities are not addressed as such, but the answers are given to the whole assembly of Yogis as a sect. One thing, however, is clear that all questions are answered by the Guru himself and no other person speaks on his behalf.</p><p></p><p>These questions and answers deal with noble living, aim of life, renunciation, going on pilgrimages, the beginning of the universe, the Nirguna (formless) aspect of God, silent meditation, the routine of spiritual life, Pranayama (Yogic exercises), the rites and rituals, the mendicant life, the miracles of Yoga through the attainment of Yogic Sidhis (powers). There are questions on Yogic practices and postures, outward symbols, Anhad Shabad (the un-struck melody) and other philosophic terms of Yoga. But the greater part of it deals with the exposition of Gurmat and the significant philosophic concepts of the Guru's thoughts. Examples of questions and answers regarding the concepts of the Guru, grace, Shabad, Naam (meditation on the Name of God), truth and patience are given below:</p><p></p><p>Dunee-aa saagar duttar kahee-ei Ki-o kar paa-ee-ai paaro</p><p>Charpat bol-ei a-odhoo Nanak Deh(u) sachaa beechaaro. (938) </p><p>(The world is an impassable sea, how can we go across? Give</p><p>us true advice, O Nanak, the detached one, supplicates Charpat, the Yogi.)</p><p></p><p>J-ei-sai jal meh kamal niraalam(u) Murgaa-ee nei saan-ai</p><p>Surt shabad bhav saagar taree-ai Nanak Naam vakhaan-ai. (938)</p><p>(Just as the lotus lives detached in water and the duck floats carefree on the stream. So can one cross the worldly sea, says Nanak, by keeping our minds attuned to the Lord's Shabad.)</p><p></p><p>Haatee baatee nee(n)d naa aavai Par ghar chit naa dolaa-ee</p><p>Bin naavai mann t-aik naa tik-ee Nanak bhookh naa jaa-ee</p><p>Haat pattan ghar Guru dikhaa-i-aa Sehj-ai sach vaapaaro</p><p>Khandit nidraa alap ahaara(n) Nanak tatt beechaaro. (939)</p><p>(Whether in one's house or in the woods, one should always be awake and alert and not be tempted by another's beauty, one can never satiate one's hunger nor control the mind without the Lord's Name. The whole world is mirrored in my mind, says Nanak and I deal with it in Truth, seated in pose. I sleep little and eat little; this is the quintessence I've found.)</p><p></p><p>We live detached from the world under the trees in the woods. Roots and fruits are our food and this is the wisdom we preach. We attain peace by ablutions at the sacred places and thus save our minds from pollution. This is the way of Yogis, says Loharipa, the disciple of Gorakh:</p><p></p><p>Kit bidh purkhaa janam vataa-i-aa Kaah-ai ka-o tujh ih mann laa-i-aa</p><p>Kit bidh aasaa mansaa khaa-ee Kit bidh jot nirantar paa-ee</p><p>Bin dantaa ki-o khaa-ee-ai saar Nanak saachaa karahau beechaar. (940)</p><p>(How have you changed the course of your life? To whom are you attuned and for what? How have you restrained your desire and hope? How have you discovered the Light within? How can one eat the hard things without teeth? Tell us, O Nanak, what is the real Truth?)</p><p></p><p>Satgur k-ei janam-ai gavan(u) mitaa-i-aa </p><p>Anhatt(i) raat-ai ih(u) mann(u) laa-i-aa</p><p>Mansaa aasaa shabad(i) jalaaee</p><p>Gurmukh jot(i)nirantar(i) paaee. (940) </p><p>(Being born in the Guru's lap I am beyond the cycle of birth and death. And being attuned to the Divine Melody of His word, my mind is under control. And my hopes and desires have been stilled. It is through the Guru that I have discovered the light within.)</p><p></p><p>Tr-ei gun(h) m-ait-ai khaaee-ei saar(u)</p><p>Nanak taar-ai taaran(h)haar(u). (940)</p><p>(When one overpowers the three-fold aspect of Maya, one can eat the uneatable. And then, says Nanak, one is freed by the Emancipator Lord.)</p><p></p><p>Subjects ranging from the ordinary, outward symbols of Yoga, and the way of life connected with these to the subtle Yoga exercises have been discussed here. From the 26th to the 52nd stanza the discussion deals with the concepts of the Manmukh (the egocentric man) and the Gurmukh (the spiritual man). Similarly, the mystery of Simran (meditation on the Name of God) has also been explained. This is how the Manmukh and the Gurmukh have been compared:</p><p></p><p>Manmukh(i) bhool-ei jamm kee kaan(h)</p><p>Parr ghar(u) joh-ei haan(h)ai haanh(i)</p><p>Manmukh(i) bharam(i) bhav-ei b-ai-baanh(i)</p><p>V-ai-maarag(i) moos-ei mantar(i) masaanh(i)</p><p>Sabad(u) na cheen-ei lav-ei kubaanh(i)</p><p>Nanak saach(i) ratt-ai sukh(u) jaanh(i). (941)</p><p>(The egocentric, who strays from the true path is devoured by Death. He has an eye on other people's possessions and so loses credit. The egocentric gets lost in doubts and wilderness, he goes astray and recites incantations at the crematoriums. He does not try to understand the Divine Shabad and speaks evil, they alone, who are imbued with Truth, can know peace, says Nanak.)</p><p></p><p>Gurmukh(i) saach-ai kaa bhao(u) paav-ei</p><p>Gurmukh(i) baan(h)ee agharh(u) ghar(h)aav-ei</p><p>Gurmukh(i) nirmal Har(i) gun(h) gaav-ei</p><p>Gurmukh(i) pavittar param padd(u) paav-ei</p><p>Gurmukh(i) rom(i) rom(i) Har(i) dhiaav-ei. (941)</p><p>(The Gurmukh carries fear of the True Lord and sublimates his wild mind through Bani (the holy word). He remains pure by singing praises of God; and attains the state of purity and bliss. The Gurmukh contemplates the Lord, body and soul and merges in the Eternal Truth.)</p><p></p><p>Naam-ai raat-ai haum-ei jaa(i) Naam(i) ratt-ai sach(i) rah-ai samaa(i)</p><p>Naam(i) ratt-ai jog jugat(i) beechaar(u) Naam(i) ratt-ai paaveh(i) mokh duaar(u)</p><p>Naam(i) ratt-ai tribhavan(h) sojhee ho(i)</p><p>Nanak Naam(i) ratt-ai sadaa sukh(u) ho(i). (941)</p><p>(Those, who are imbued with the Lord's Name know the true way of Yoga; And they alone attain salvation. Those who ever sing His Name know the mystery of the three worlds and enjoy perpetual bliss, says Nanak.)</p><p></p><p>This Bani is unique from both the linguistic and literary points of view. While the language and style prevalent all over India have been used to express the subtle ideas of the current spiritual heritage; the typical language used by the Yogic sects has also been kept in view. Kathiale (to describe), Pranwat (the supplicant), Paargirami (the Enlightened One) Oudhu (ascetic) etc. have been used symbolically. The Sidhas’ pride in their own sect is so obvious whereas the Guru is seen as the very embodiment of patience and tranquility, indicative of inner peace born of meditation on the Name of God. Besides elucidating the philosophic concepts of the Guru, this Bani, reveals his personal temperament also. In the whole of the discussion, there is no sign of anger or impatience, malice or hatred; on the other hand, everything has been discussed in an atmosphere of patience, tolerance, magnanimity and calm.</p></blockquote><p></p>
[QUOTE="barusaby, post: 144452, member: 8015"] i would like to share this article on sidh gosht by giani lal singh, published in 'eternal voice', a quarterly journal published by the kalgidhar trust, baru sahib.: website of eternal voice magazine: [url]www.eternalvoice.in[/url] The Sidh Gosht is complete in thought, content and a model example of form. It is highly appropriate to regard it as perfect philosophic creation. Its style and structure are classical and sublime. This Bani is deep, mature, suggestive and symbolic because the technical vocabulary used here is built on the basic knowledge available on the Yoga cult. Ramkali is a favorite Raga of the Yogis. It is in this raga that the Sidh Gosht of Guru Nanak has been composed. This Bani comprises of 73 verses. Each verse contains six lines. The subject has been introduced in the very beginning and in the very first verse, the Rahao (Pause) couplet which points out to the central meaning, is as under: Ki-aa bhavee-ai sach soochaa ho-ai Saach sabad bin mukat na ko-ai. (938) (What is the use of wandering? Purification can be attained through Truth alone and without the word of the True Lord, no one can achieve salvation.) During the periods of his Udasis (missionary travels), Guru Nanak held discussion with Saints, Sadhus, Faqirs, Darveshas, Sidhas and Yogis. The dominant note was that without the realization of the 'Word' (Shabad), all these sects are mere superstitions. In all these discussions, Guru Nanak has presented himself as the main exponent of his views. This role of his is quite distinct and prominent in the Bani. In the Janamsakhis (biographies), we find a number of narratives regarding his discussions with the Sidhas during his life, the important among these being the ones held at Sumer Parbat and Achal Batala. Arriving at the truth through dialogue is a pretty old method in the philosophic thought of the world. Even the modern scientific thinking accepts it as a fit medium to encompass the truth. In the Western world the Dialogues of Plato, the famous philosopher, are well known. In our own cultural history we find such dialogues, in the Buddhist and Jain scriptures; the Bhagvad Gita and the Upanishads. In North India, this method for spiritual discourses became all the more popular with the flourishing of the Yoga sect. The Gorakh- Machhandar dialogue is a famous composition in the Yoga literature. Guru Nanak owned this special poetic form of prevalent religious cultures and proved his complete understanding and full mystery of the culture. Out of this clash of ideas and through an understanding of the contemporary consciousness, he brought out that aspect of Truth which is relevant to his times. In this sublime composition, there are some parts which are taken from actual discussions and expanded imaginatively after reconsideration of thought. The practices, paths, philosophies and forms of various Yoga sects are an important part and parcel of medieval Indian culture. The significance of these sects from both the angles, of practice and realization, is established without doubt. In the sacred Sikh scriptures, the Yoga has been discussed not with a view to condemn it, but to ascribe new and proper meanings to various Yoga symbols and lines of thought. The living essence of this great treasure of Yoga, which has been attained after arduous practice and mental struggle, is accepted with new orientation and the hollow ritualism has been condemned in an appropriate manner. So much so that renunciation, pilgrimages to holy places and holy Ashrams, silent Samadhi (deep meditation), communion, spiritual detachment etc. have been placed in a new perspective. An introvert, Hatthyogic and renouncing tendency has been converted into a strong desire for Sehaj Yoga (normal, balanced way of life) through meditation according to the path shown by the Guru and through the grace of God. In fact, great exponents of Yoga like Gorakhnath were also turning from its outer symbols to its inner significance. As such, the Sidh Gosht, which is incorporated in the holy Granth and Pran Sangali, which has not been included therein, add new chapters to the exposition and critical analysis of the Yoga thought in Indian philosophy and leads us to final conclusions on the subject. The Sidh Gosht is complete in thought, content and a model example of form. It is highly appropriate to regard it as perfect philosophic creation. Its style and structure are classical and sublime. This Bani is deep, mature, suggestive and symbolic because the technical vocabulary used here is built on the basic knowledge available on the Yoga cult. In order to comprehend it, therefore, one must have a deep philosophical understanding. This, however, does not mean that in writing this Bani, Guru Nanak had the narrow object of addressing himself to an exclusive class of society. On the other hand the essential principles enunciated here, elucidate the fundamental tenets of Gurmat (The Guru's philosophy). In the exposition of Gurmat, Sidh Gosht occupies a unique and established position. Wherever the Guru felt it necessary, he has explained and clarified the philosophic terms and concepts. The subject matter of this composition automatically leads to dialogue and discussion form. The length of the answers has been adapted to suit the needs of particular questions. But wherever an explanation of the Gurmat principles is necessary, these have been explained at length. It is obvious that Guru Nanak's objective was not to condemn the Yoga system, but to elucidate and emphasize the Gurmat principles. When he discussed his own principles against the background of the Yoga system, he clearly brought out the similarities and the contrarieties, thus leaving no doubt about his teachings. As is clear from the very beginning of this Bani, the Sidha Mandali (group) is seated on one side facing Guru Nanak and his followers. All this discussion is being held as a prayer to the Creator so as to bring out the eternal Truth of the Treasure-house of spiritual splendor. The Guru's yearning to comprehend the Truth in this manner is clear from the following verses: Heeo(n) d-ai-o(n) sabh mann tann arpao(u) Sees charan(h) parr raakhi-o. (1204) (I make an offering of my head to the Lord and surrender my body and mind unto Him.) Nanak Sant mil-ei sach paa-ee-ei Sehaj bhaa-i jas l-ai-o(u). (938) (O, Nanak it is only when one meets the Saint that one attains Truth and then one is spontaneously blessed with glory.) Gorakh, Charpat, Machhandar, Loharipa and other Sidhas and Nathas are shown as asking some questions. In the beginning the questions are asked and answered individually. Later on, however, individual personalities are not addressed as such, but the answers are given to the whole assembly of Yogis as a sect. One thing, however, is clear that all questions are answered by the Guru himself and no other person speaks on his behalf. These questions and answers deal with noble living, aim of life, renunciation, going on pilgrimages, the beginning of the universe, the Nirguna (formless) aspect of God, silent meditation, the routine of spiritual life, Pranayama (Yogic exercises), the rites and rituals, the mendicant life, the miracles of Yoga through the attainment of Yogic Sidhis (powers). There are questions on Yogic practices and postures, outward symbols, Anhad Shabad (the un-struck melody) and other philosophic terms of Yoga. But the greater part of it deals with the exposition of Gurmat and the significant philosophic concepts of the Guru's thoughts. Examples of questions and answers regarding the concepts of the Guru, grace, Shabad, Naam (meditation on the Name of God), truth and patience are given below: Dunee-aa saagar duttar kahee-ei Ki-o kar paa-ee-ai paaro Charpat bol-ei a-odhoo Nanak Deh(u) sachaa beechaaro. (938) (The world is an impassable sea, how can we go across? Give us true advice, O Nanak, the detached one, supplicates Charpat, the Yogi.) J-ei-sai jal meh kamal niraalam(u) Murgaa-ee nei saan-ai Surt shabad bhav saagar taree-ai Nanak Naam vakhaan-ai. (938) (Just as the lotus lives detached in water and the duck floats carefree on the stream. So can one cross the worldly sea, says Nanak, by keeping our minds attuned to the Lord's Shabad.) Haatee baatee nee(n)d naa aavai Par ghar chit naa dolaa-ee Bin naavai mann t-aik naa tik-ee Nanak bhookh naa jaa-ee Haat pattan ghar Guru dikhaa-i-aa Sehj-ai sach vaapaaro Khandit nidraa alap ahaara(n) Nanak tatt beechaaro. (939) (Whether in one's house or in the woods, one should always be awake and alert and not be tempted by another's beauty, one can never satiate one's hunger nor control the mind without the Lord's Name. The whole world is mirrored in my mind, says Nanak and I deal with it in Truth, seated in pose. I sleep little and eat little; this is the quintessence I've found.) We live detached from the world under the trees in the woods. Roots and fruits are our food and this is the wisdom we preach. We attain peace by ablutions at the sacred places and thus save our minds from pollution. This is the way of Yogis, says Loharipa, the disciple of Gorakh: Kit bidh purkhaa janam vataa-i-aa Kaah-ai ka-o tujh ih mann laa-i-aa Kit bidh aasaa mansaa khaa-ee Kit bidh jot nirantar paa-ee Bin dantaa ki-o khaa-ee-ai saar Nanak saachaa karahau beechaar. (940) (How have you changed the course of your life? To whom are you attuned and for what? How have you restrained your desire and hope? How have you discovered the Light within? How can one eat the hard things without teeth? Tell us, O Nanak, what is the real Truth?) Satgur k-ei janam-ai gavan(u) mitaa-i-aa Anhatt(i) raat-ai ih(u) mann(u) laa-i-aa Mansaa aasaa shabad(i) jalaaee Gurmukh jot(i)nirantar(i) paaee. (940) (Being born in the Guru's lap I am beyond the cycle of birth and death. And being attuned to the Divine Melody of His word, my mind is under control. And my hopes and desires have been stilled. It is through the Guru that I have discovered the light within.) Tr-ei gun(h) m-ait-ai khaaee-ei saar(u) Nanak taar-ai taaran(h)haar(u). (940) (When one overpowers the three-fold aspect of Maya, one can eat the uneatable. And then, says Nanak, one is freed by the Emancipator Lord.) Subjects ranging from the ordinary, outward symbols of Yoga, and the way of life connected with these to the subtle Yoga exercises have been discussed here. From the 26th to the 52nd stanza the discussion deals with the concepts of the Manmukh (the egocentric man) and the Gurmukh (the spiritual man). Similarly, the mystery of Simran (meditation on the Name of God) has also been explained. This is how the Manmukh and the Gurmukh have been compared: Manmukh(i) bhool-ei jamm kee kaan(h) Parr ghar(u) joh-ei haan(h)ai haanh(i) Manmukh(i) bharam(i) bhav-ei b-ai-baanh(i) V-ai-maarag(i) moos-ei mantar(i) masaanh(i) Sabad(u) na cheen-ei lav-ei kubaanh(i) Nanak saach(i) ratt-ai sukh(u) jaanh(i). (941) (The egocentric, who strays from the true path is devoured by Death. He has an eye on other people's possessions and so loses credit. The egocentric gets lost in doubts and wilderness, he goes astray and recites incantations at the crematoriums. He does not try to understand the Divine Shabad and speaks evil, they alone, who are imbued with Truth, can know peace, says Nanak.) Gurmukh(i) saach-ai kaa bhao(u) paav-ei Gurmukh(i) baan(h)ee agharh(u) ghar(h)aav-ei Gurmukh(i) nirmal Har(i) gun(h) gaav-ei Gurmukh(i) pavittar param padd(u) paav-ei Gurmukh(i) rom(i) rom(i) Har(i) dhiaav-ei. (941) (The Gurmukh carries fear of the True Lord and sublimates his wild mind through Bani (the holy word). He remains pure by singing praises of God; and attains the state of purity and bliss. The Gurmukh contemplates the Lord, body and soul and merges in the Eternal Truth.) Naam-ai raat-ai haum-ei jaa(i) Naam(i) ratt-ai sach(i) rah-ai samaa(i) Naam(i) ratt-ai jog jugat(i) beechaar(u) Naam(i) ratt-ai paaveh(i) mokh duaar(u) Naam(i) ratt-ai tribhavan(h) sojhee ho(i) Nanak Naam(i) ratt-ai sadaa sukh(u) ho(i). (941) (Those, who are imbued with the Lord's Name know the true way of Yoga; And they alone attain salvation. Those who ever sing His Name know the mystery of the three worlds and enjoy perpetual bliss, says Nanak.) This Bani is unique from both the linguistic and literary points of view. While the language and style prevalent all over India have been used to express the subtle ideas of the current spiritual heritage; the typical language used by the Yogic sects has also been kept in view. Kathiale (to describe), Pranwat (the supplicant), Paargirami (the Enlightened One) Oudhu (ascetic) etc. have been used symbolically. The Sidhas’ pride in their own sect is so obvious whereas the Guru is seen as the very embodiment of patience and tranquility, indicative of inner peace born of meditation on the Name of God. Besides elucidating the philosophic concepts of the Guru, this Bani, reveals his personal temperament also. In the whole of the discussion, there is no sign of anger or impatience, malice or hatred; on the other hand, everything has been discussed in an atmosphere of patience, tolerance, magnanimity and calm. [/QUOTE]
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Guru Granth Sahib
Sidh Gosht
Sidh Gosht - An Alternative Translation
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