One Oankar, the primal energy, realized through the grace of divine preceptor
Vaar Five
The person having attained the status of Gurmukh in the holy congregation does not mix up with any bad company.
The way (life) of Gurmukh is simple and enjoyable; he does not enrapt himself with the concerns of the twelve sects (of yogis).
Gurmukhs go beyond the castes, colours and go about in equanimity like the red colour of betel leaf.
Gurmukhs behold the Guru's school and put no faith in six Schools (of Indian tradition).
Gurmukhs have steadfast wisdom and do not waste themselves in the fire of duality.
Gurmukhs practise the (Guru) shabad and never forsake the exercise of touching the feet, i.e.they never abandon humility.
Gurmukhs abound in loving devotion.
The Gurmukhs single-mindedly adore the Lord and do not remain in dubiety.
By leaving away ego they become liberated and do not allow the darkness (ignorance) to reside in their heart.
Wrapt in the teachings of the Guru, they conquer the fort (of body) including the five evils.
They fall at the feet, become like dust (i.e.lowly), consider themselves as guests in the world and are respected by the world.
Gurmukhs serve the Sikhs considering them their parents, brothers and friends.
Having given up illwill and dubiousness, they merge their consciousness in the Word and teachings of Guru.
They set aside frivolous argument, falsehood and bad deeds.
In their own varnas all the people (of the four varnas) observe the tradition of their caste and tribe.
The believers in the books of the six schools perform six duties according to the wisdom of their respective spiritual mentors.
Servants go and salute their masters.
Merchants deal profusely in their own special merchandise.
All the farmers sow different seeds in their different fields.
Mechanics meet their fellow mechanics in the workshop.
Similarly, the Sikhs of Guru, associate themselves with the company of the holy persons.
The addicts mix-up with addicts and abstainers with the abstainers.
The gamblers mix up with gamblers and scounderls with scounderls.
The love abounds among the theives and the cheats who getting together, dupe the country.
Jesters meet jesters enthusiastically and so do the backbiters.
Unknown to swimming meet similar persons and swimmers by meeting swimmers go and get across.
The afflicted meet the afflicted ones and share their sufferings.
Likewise, the Sikhs of the Guru feel pleasure in the holy congregation.
Someone is called pandit, someone astrologer, someone priest and some physician.
Someone is called the king, satrap, headman and chaudhary.
Someone is draper, someone is called goldsmith and someone a jeweller.
Someone is earning through being druggist, retailer and an agent.
(So called) Low born are millions whose names explain their professions.
The Sikh of the Guru, being in the holy congregation, while living in joys remains indifferent to desires.
He by merging his consciousness in the Word (sabad) beholds the Supreme Lord.
Many are the celebates, the abiders of truth, the immortal ones, the siddhs, nathas, and the teachers and the taughts.
Many are the goodesses, gods, rsis, bhairavs and the protectors of the regions.
Many are the gans (ghosts), gandharvs (celestial singers), nymphs, and kinnars who perform differently.
Imbued with duality, many are the raksasas, the demons and the giants.
All are controlled by the ego and the Gurmukhs take pleasure in the holy congregation.
There they, accepting the Guru's wisdom, shed away their selfhood.
(In India while going to get married the girl applies oil to her hair and understands well that now she is going to leave her parental home) Similarly Gurmukhs always having oil applied to their heads are ever ready to depart from this world.
Hypocrisy by and large enters into the praxis of continence, burnt offerings, feasts, penances and gifts.
Incantations and spells ultimately turn out to be hypocritical plays.
The worship of the fifty-two heroes, of the eight yoginis of cemeteries and of places of cremation leads to whopping dissimulation.
People are obsessed with the pranayam exercises of the inhalation, suspension of breath, the exhalation, the niolr feat and straightening of kundalini the serpent power.
Many employ themselves in sitting in the siddhasanas and thus we have seen them seeking myriad miracles.
The belief in the philospher's stone, the jewel in the serpent's head and the miracle of life immortalising elixir are nothing but the darkness of ignorance.
People are engaged in the worship of idols of gods and goddesses, in fasting, uttering and giving blessings and curses.
But without the holy congregation of the saints and the recitation of the Guru- sabad even the very good person cannot find acceptance.
The superstitions bind themselves with a hundred knots of falsehood.
The life led in the light of omens, the nine planets, the twelve signs of the zodiac;
Incantations, magic divination by lines and by the voice is all futile.
Cries of donkeys, dogs, cats, kites, blackbirds and jackals cannot control our lives.
It is superstitious to draw good or bad omens from meeting a widow, a bare headed man, water, fire, sneezing, breaking wind, hiccups;.
Lunar and week days, lucky-unlucky moments and going or not going in a particular direction
If a women behaves like a prostitute and does every thing to please everybody, how can she be loved by her husband.
The gurmukhs who reject all superstitions enjoy happiness with their Lord and get across the world-ocean.
Rivers and small streams joining Ganges become the sacred river (Ganges).
With the touch of the philosopher's stone (paras) all the mixed light metals are transformed into gold.
The vegetation whether fruit producing or fruitless becomes sandal by assimilating into it the fragrance of sandal.
In the six seasons and twelve months nothing except sun is there.
Four varnas, six Schools of philosophy and twelve sects of the yogis are there in this world.
But by treading the path of Gurmukhs all the dubieties of the above sects vanish.
They (Gurmukhs) now with stable mind adore the One (Lord).
In the house of maternal grandfather, the father-in-law and the grandfather, many a priest and servant exist.
They carry the messages on births, the mundan (shaving of head) ceremonies, betrothals, marriages and deaths
They are seen working for the family duties and customs.
On occasions such as the sacred thread ceremonies, they through many tricks make the master spend lavishly and tell him about his fame reaching the skies.
Deluded by them people worship departed heroes, ancestors, satis, deceased co-wives, tanks and pits, but all this is of no avail.
They who enjoy not the holy congregation and the word of Guru, die and are born again and are rejected of God.
It is the follower of the Guru, i.e. Gurmukh who wears (God's name as his) diamond necklace.
In the armies of emperors the dear princes also move.
The emperor leads and the satraps and infantry follow.
The courtesans well-dressed come before all but the princes remain simple and straight.
The (true) servants of the kings earn applause but the defiants get humiliated in the court.
In the court (of the Lord) only they get shelter who remain rapt (in the service).
With grace of the Lord, such gurmukhs become king of kings.
Only such people ever remain happy and contented.
Myraid stars exist in the darkness but with the rise of the sun no one remains visible.
Before the roar of the lion, flocks of deers take to their heels.
Seeing the large vulture (garur) the snakes crawl into their holes.
Seeing a hawk, the birds fly helter skelter and do not find place to hide.
In this world of conduct and thought, in the holy congregation one gives up evil-mindedness.
The true Guru is the true king who obliterates dilemma, and, evil propensities hide or vanish.
The Gurmukhs diffuse their knowledge among others (and they are not selfish people).
The true Guru, the real emperor has put the Guru-oriented (gurmukh) on the high road ( of liberation).
He restrains the deadly sins, the five evil inclinations and the sense of duality.
Gurmukhs spend their lives while keeping their heart and mind attuned with the sabda (word) and therefore death, the tax-gatherer does not approach them.
The Guru had dispersed the apostates into the twelve sects (of the yogis), and seated the holy congregation of the saints in the domain of Truth (the sachkhand).
By the spell of the Nam, the gurumukhs have inculcated love, devotion, fear, charity and ablutions.
The gurmukhs keep themselves unaffected by the evils of the world as the lotus remains unwet in water.
Gurmukhs efface their individuality and do not pose to assert themselves.
By becoming subject of a king, people as servants go around the countries to abide orders.
On the birth of a child felicitatory songs are sung in the houses of the maternal and paternal grandfathers.
On marriage occasions the songs are sung by woman in scurrilous language and trumpets are played on the part of the bride and bridegroom (but not so among the gurmukhs).
Weepings and wailings are there for the dead;
But the gurmukhs (the Guru-oriented) recite the Sohila in the company of the saints on such occasions.
The Sikh (gurmukh) goes beyond the holy books of the Hindus and Muslims i.e. the Vedas and the Katebas, and neither rejoices at a birth nor mourns at a death.
In the midst of desires he remains free from them.
The Guru-oriented move upon the simple and straight way and the mind- oriented (manmukh) go astray on twelve ways (the twelve sects of the Yogis).
The gurmukhs get across whereas the manmukhs get drowned in the world-ocean.
The life of gurmukh is the sacred tank of liberation and the manmukhs go on transmigrating and suffering the pangs of life and death.
The gurmukh is at ease in the court of the Lord but the manmukh has to bear (pain of) the rod of yama, the god of death.
The gurmukh is at ease in the court of the Lord but the manmukh has to bear (pain of) the rod of yama, the god of death.
The gurmukh forsakes ego whereas manmukh burns himself continuously in the fire of egotism.
Rare are the people who though being in the limits (of maya) yet remain immersed in His meditation.
In her mother's home the girl is fondled and dearly loved by parents.
Among the brothers she is a sister and lives joyfully in the full fledged families of the maternal and the paternal grand fathers.
Then offering ornaments and dowry etc. and by spending lacs of rupees she is married.
In her father-in-law's house she is accepted as title married wife.
She enjoys with her husband, eats variety of foods and always remains bedecked.
From a temporal and spiritual point of view, women is half man's body and assists to the door of deliverance.
She assuredly brings happiness to the virtuous.
A prostitute having many lovers commits every species of sin.
An outcast from her people and her country, she brings disgrace on all the three sides, i.e. her father's mother's and the family of father-in-law.
Ruined herself, she ruines others and still goes on gulping and digesting poison.
She is like the musical pipe which lures the deer, or lamp which burns the moth.
Due to the sinful activities her face in both the worlds remains pale because she behaves like a boat of stone which drowns its passengers.
Similar is the mind of apostate (manmukh), scattered and led astray by superstitions in the company of evil doers.
And similar to courtesan's son bearing no name of his father, the apostate is also not owned by anyone.
Child's wisdom cares not for anything and he passes his time in joyful activities.
In youthful days, he is attracted by other's body, wealth and backbiting.
In old age he is caught in the large web of family affairs.
Known to be seventy-two he becomes frail and wisdomless and mumbles in sleep.
Ultimately he turns blind, deaf and lame and though the body gets tired yet his mind runs in ten directions.
Without holy congregation and bereft of Guru-word he transmigrates into infinite species of life.
The time lost cannot be regained.
The swan never leaves Manasarovar, the sacred tank, but the crane always comes to the 4irty pond.
The nightingale sings in the mango groves but the crow feels comfort at an abominable place in the forest.
The bitches have no groups. (like cows) and the cows only give milk and increase the lineage.
The tree full of fruits is stable at one place whereas a vain person always runs hither and thither.
The fire is full of heat (of ego) and keeps its head high but the water being cold always goes downward.
Gurmukh divests his soul of the egocenteredness but manmukh, the fool always counts himself (above all).
Having sense of duality is not a good conduct, and one always is defeated.
Elephant, deer, fish, moth and black bee have one disease each, namely, attraction for lust, sound, enjoyment, beautiful appearance and fragrance respectively, and they are consumed by them.
But the man has all the five ailments and these five always create turbulences in his life.
The witches in the form of hope and desires and the happiness and sorrows further aggravate the diseases.
Controlled by dualism, the deluded manmukh runs here and there.
The true Guru is the true king and the gurmukhs move on the highway pointed out by Him.
Moving along with and in the holy congregation,
the theives and cheats in the form of lust for materials run away.
Only one person ferries across many a man.
The one commander of the imperial army gets the whole task executed.
Because of only one watchman in the locality, all the rich persons sleep free from any anxiety.
Guests in the marriage party remain many but the marriage is solemnised of one person.
The emperor in the country happens to be one and the rest are the public in the forms of Hindus and Muslims.
Similarly the true Guru Emperor is one and the holy congregation and the Guru word-sabad are His identification marks.
I sacrifice myself unto them who seek the shelter of the true Guru.