One Oankar, the primal energy realized through the grace of divine preceptor
Discipleship of the Guru is such a difficult task that only a rare one can understand it.
He, who knows it, becomes guide of spiritual guides and chief Guru of Gurus.
In this stage the wonderful feat of becoming Guru by the disciple and vice-versa is enacted.
Externally the Sikh and Guru remain as they were, but internally, the light of the one permeates the other.
Becoming the Sikh of the One Guru, the disciple understands the word of the Guru.
Grace of the Guru and love of the disciple meeting together in the divine order join each other in the form of the love of the Guru and fear in the mind of the disciple to create a balanced and handsome personality.
By the teachings of the Guru many become disciples of the Guru, but some rare one becomes the Guru like that Guru.
Only the practitioner of the word and consciousness can attain the status of Guru-God.
Such a disciple concentrating on the philosophy of the Guru (and making it a part of daily conduct) himself becomes a likeness of Guru.
Making his consciousness attentive to Word through recitation of Naam, he merges in the holy congregation.
His Guru-manta is Vahiguru, whose recitation erases egotism.
Losing egotism and merging into the qualities of the supreme Lord, he himself becomes full of qualities.
He, who has the opportunity of the glimpse of the Guru, is a fortunate person well aware of the virtues of love and awe.
Adopting the renunciation in the form of Word consciousness, he residing in equipoise is free from all maladies.
His mind, speech and actions are not engrossed in delusions and he is king of the yogis.
He is the quaffer of the cup of love and remains merged in the delight of nectar.
Drinking the elixir of knowledge, meditation and remembrance of the Lord, he has gone beyond all sorrows and sufferings.
Quaffing the elixir of love giving fruits of delight, how could a gurmukh explain that ineffable joy?
Much is said and listened to but the people remain ignorant of its real taste.
In the Vedas and Puranas, Brahma, Visnu and Mahesa have told enough about the delight of love.
One can see the four scriptures of semitic religion in this context.
Sesanag also remembers it and all musical measures also are busy in adorning it.
One becomes full of wonder after listening to the myriads of unstruck melodies,
But the tale of that elixir, love, is ineffable which one fortunately drinks in the will of the Lord.
Even the six tastes (satras) are full of wonder before the gurmukh’s delightful fruit in the form of elixir of love.
Thirty six types of repasts, getting aweful before its grandeur, crave for being equal to it.
Even myriads of currents of delight flowing through the tenth gate become full of wonder and fear before it.
The taste of the recitation of Soham in the base of ira, pingala and susumna nerves is not equal to the taste of the elixir of love.
Going beyond the animate and inanimate i.e. the whole world, the consciousness is merged in the Lord.
Then the situation turns out to be such that as one cannot speak while drinking, the talk of drinking of the elixir of love becomes ineffable.
So long as a tasty object enters not the mouth, mere talking about taste cannot bring any joy.
When holding the object the mouth is full of taste and tongue full of delight, how could one speak?
Going past the stage of recitation those whose consciousness gets merged in the Word, do not see anything except the Lord.
For the people drenched in love, good or bad ways have not meaning.
Wobbling gait of the person full of love for the wisdom of the Guru (gurmat) looks distinctly beautiful.
Now the moon emerged in the sky of heart cannot remain hidden in spite of efforts to cover its light with flour kneading basin.
Myriads of sandals and fragrant sticks may be mixed;
With myriads camphor’s and musk’s the sky may be made full of fragrance;
If myriads of saffron are mixed with yellow pigment of cow;
And of all these fragrances an incense stick is prepared;
Then myriads of such sticks may be mixed with the fragrance of flowers and scents,
Even then all these cannot withstand the fragrance of the elixir of love of the gurmukh.
Millions of handsome people reside in the Indrapuri;
Millions of beautiful people reside in the heaven;
Millions of young persons wear many types of attires;
Millions are the lights of millions of lamps, stars, suns and moons;
Millions of lights of jewels and rubies also glitter.
But all these lights cannot reach up to the light of the elixir of love i.e. all these lights are pale before it.
In all of the four ideals of life, riddhis, siddhis and myriads of treasures;
Philosopher’s stones, wish fulfilling trees and many varieties of wealth are collected;
Myriads of fabulous gems supposed to yield anything desired and wish fulfilling cows are also added to all this;
Again invaluable jewels, pearls and diamonds are kept with all this;
Myriads of kailas and Sumer mountains are also gathered together;
Even then they all have no standing at all before the invaluable elixir of love of the gurmukhs.
The gurmukhs identify the wave of delightful fruit among the illusionary waves of the world ocean.
They bear upon their body millions of waves of worldly rivers.
Myriads of rivers are there in the ocean and likewise many are pilgrimage centres on the Ganges.
In the oceans are millions of sea of varying forms and hues.
Such oceans may be visualized in one drop of the tears of love.
Nothing is good or bad for the man who quaffs from the cup of love.
From one resonance the Oankar-Braham created the whole universe.
The very Oankar assumed the form of millions of universes.
Five elements were created, myriads of productions were made and all the three worlds were adorned.
He created water, earth, mountains, trees and made the holy rivers flow.
He created great oceans that subsume in them myriads of rivers.
A fraction of their grandeur cannot be explained. Only nature is infinite whose expanse cannot be counted.
When nature is unknowable how could its creator be known?
Ineffable is the taste of the joy of love, which is the pleasure fruit of the gurmukhs.
It’s this shore and the yonder one are beyond limits none can reach it.
Its beginning and end are unfathomable and its grandeur is most eminent.
It is so much that many of the oceans immerse in it yet its depth remains unknown.
Who could evaluate even one drop of such a cup of love.
It is inaccessible and its knowledge is unfathomable, but the Guru can make one realise this imperceptible cup of love.
Even a fraction of pleasure fruit of gurmukhs in the form of joy of love is imperceptible and beyond all accounts.
Many are the creatures in the eighty-four lacs of species.
They all have variegated colour of their trichomes.
If to their single hair millions of heads and mouths were joined;
If such million of mouths could speak through their millions of tongues;
If myriad times more the world were created, even then it cannot equal the one moment (of the delight of love).
After meeting the Guru i.e. after adopting the teachings of the Guru, the gurmukh receives the pleasure-fruit of the joy of love.
The Guru merges the consciousness of the disciple into the Word and creates ever-new love for the Lord in it.
Thus getting above the worldliness, the disciple becomes Guru and the Guru disciple.
Now he quaffs the unbearable drink of the juice of love and further bears the unbearable. But all this becomes possible only through the service of the Guru
(To attain the delight of love) One has to put to death his ego and by becoming indifferent to the world has to conquer it.
One who has licked this tasteless (unsalty) stone i.e. who has adopted the way of desireless devotion, he alone throws away myriads of delights equal to the immortalising elixirs.
Water does not drown the wood because it lives up to its natural repute of nurturing the things (water rears up the vegetation).
It bears the vessel on its head like a saw because the vessel shears the water and moves ahead.
Of course, iron is studded into the wood but water bears the burden of it also.
Water knows that its enemy fire exists in wood but still it covers up this fact and does not drown it.
The sandal wood is knowingly drowned so that it is proved to be the real sandal wood and its price may be fixed higher.
The way of the gurmukhs is also the same; they without the caring for the loss and the profit go on moving further and further.
By digging into the mine the diamond is brought out.
Then it goes into the hands of serene and great jewellers.
In the gatherings the kings and the ministers test and check it.
The bankers in full confidence evaluate it.
Putting it on the anvil by the strokes of hammers its body is tried for wounds.
Any rare one remains intact. Likewise any rare one reaches the court of the Guru (God) i.e. any rare one escapes the darkness of maya and its infatuations.
One who quaffs the cup of love superficially drowns himself but in fact getting inebriated one who drowns in it swims it and gets across.
This is the way of the gurmukhs that they lose while winning and losing everything they win one and all.
The way into the world ocean is like a double edged sword is like a killing stone
which perishes everything, and the ill-advised intellect is the abode of evil deeds.
The disciple of the Guru loses his ego through the Gurmat,
The wisdom of the Guru and goes across this world ocean.
The seed enters the earth and settles in the form of root.
Then in the form of verdant plant it becomes stem and branches.
Becoming tree it extends further and tangled branches hang from it.
These flourishing branches ultimately entering the earth again attain the form of roots.
Now its shade becomes think and leaves appear beautiful and millions of fruits grow on it.
In each fruit remain many seeds (and this process goes on). The mystery of the Sikhs of the Guru is the same; they also like banyan tree go on spreading the name of the Lord.
One is a Sikh, two the congregation and in five resides God.
As cyphers added to one make the infinite number, likewise getting attached with Sunya (God), the creatures also transform into great men and kings of the earth.
In this way innumerable small and big persons also become liberated and liberators.
In town after town and country after country are myriads of Sikhs.
As millions of fruits are obtained from a tree and in those fruits remain millions of seeds (In fact the Sikhs are the fruits of the Guru-tree and in those fruits the Guru resides in the form of seeds).
These disciples of the Guru being enjoyers of delights are the emperors of the kings and being knower of the technique of yoga are kings of yogis.
The love between the disciples and the Guru is the same as is there between a trader and a banker.
The merchandise of the name of the Lord is available only at one ship (of the Guru) and the whole world purchases there-from only.
Some of the worldly shopkeepers are selling trash whereas others are collecting money.
Some are storing the gold coins after spending rupees;
And there are some that are dealing in jewels of the eulogisation of the Lord.
Any rare honourable banker having full faith in the Lord maintains this trade.
The perfect true Guru keeps the actual merchandise (of the name of the Lord).
He is that brave person who accepts the evils and upkeep’s his reputation of being giver of virtues.
He can grow juicy fruits on silk-cotton trees and can produce gold from the iron ash.
He infuses fragrance in the bamboo i.e. he makes egotists feel humble and makes crows no less than swans who are capable of distinguishing water from milk.
He transforms owls into knowledgeable ones and dust into conches and pearls.
Such a Guru who is beyond the description of the Vedas and Katebas (the semitic scriptures becomes manifest by the grace of Word, the brahmn)
People praise the Guru through millions of ways and to do so take help of many comparisons.
Millions of people eulogise so much that even the eulogy feels wonder struck.
Millions of spiritualists explain the grandeur of Guru but they do not understand the same.
Millions of eulogisers recite praise s but they do not understand the real praise.
I respectfully bow before such a primeval Lord who is the pride of the humble person like me.
Millions of sects, intellects, thoughts and skills may exist;
Millions of phrases, techniques and methods of absorption into the consciousness may exist;
Millions of knowledge’s, meditations and remembrance may be there;
Millions of education’s, recitations for the objectives and tantra-mantra praxis may exist;
Millions of delights, devotions and liberation’s may be mixed up,
But as the darkness and the stars elope when the sun rises, likewise by losing all the objects mentioned above and by becoming the dear friend of the Guru,
The gurmukh can attain the unapproachable pleasure-fruit of the Lord.
Beholding the wondrous Lord myriad’s of wonders become full of wonder.
Seeing his wonderful deeds, the elation itself becomes elated.
Realising his marvellous Order many uncanny arrangements feel themselves full of wonder.
His unmanifest position is unknowable and His form and guise is formless.
His tale is ineffable; unrecited recitations are performed for Him but even He is described as neti neti(not this not that).
I salute that primal Lord and I am sacrifice unto His feats.
Guru Nanak is perfect and transcendental Brahm.
Guru Angad attained merger in Word by being in the company of the Guru.
After Guru Angad, the imperceptible and without duality, Guru Amas Das, the bestower of immortality has flourished.
After Guru Amar Das, the forbearing and storehouse of infinite virtues, Guru Ram Das made manifest his existence.
From Guru Ram Das, Guru Arjan Dev, who absorbed one in Ram-Nam, beyond all blemishes and immovable one, was born.
Then came Guru Hargobind who is the cause of all the causes i.e. who is Gobind, the Lord himself.