Yogis: What wisdom keeps the mind composed and which food satisfies it? Nanak: One who looks upon pain and pleasure alike and is under a true Guru’s protection, O Nanak, is not devoured by death. Not dyed in God’s love, nor intoxicated with his nectar, nor devoted to the Guru’s Shabd, one burns in the fire of passions…

1. 1
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
Sidh Gost – Guru Nanak Dev
Introduction
Guru Nanak Dev’s well-known composition Sidh Gost is based on
his dialogues with the siddhas, who practiced a rigorous yogic
discipline called hatha yoga. Through this discipline they attained
supernatural powers (siddhis) and achieved a state of bliss through
Samadhi, a state of deep self-absorption which they believed
would ultimately lead to salvation.
According to tradition, Guru Nanak had four meetings with the
siddhas at different places. The dialogue was finally put to paper
later in Guru Nanak’s life, when he had settled in Kartarpur.
In this solemn interchange of ideas, Guru Nanak was meeting with
a group of older yogis who did not think much of him to start with
and addressed him as ‘young man’. As the dialogue progressed,
they began to realize that Nanak was no ordinary person, but a
mystic of great spiritual insight. Gone was the initial scepticism, and
they started addressing him with deep reverence.
At that time the yogis held considerable sway over the common
people, who were in awe and fear of their supernatural powers,
real or presumed. In contrast to their wandering ascetic way of life
and austere discipline of hatha yoga, Guru Nanak emphasized the
value of devotion in a balanced household life.
According to Guru Nanak it was not turning away from society and
roaming the forests, but meditation on the Shabd that brought
spiritual quality to life and opened the door to salvation. Without
mincing words the Guru opened the dialogue with a
straightforward message to the yogis (Adi Granth: 938 – 8):
ͩकआ भवीऐ सͬच सूचा होइ ॥ साच सबद ǒबनु मुकǓत न कोइ ॥१॥ रहाउ ॥

2. 2
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
Of what avail is wandering around!
Truth alone brings about purification,
And without the true Shabd no liberation is possible.
With these words, Guru Nanak touched upon the core of his
philosophy. The rest of the dialogue is an elaboration on the
philosophy of Shabd and its role in the soul’s quest for Truth.
Both Guru Nanak and the yogis acknowledged that human suffering
resulted from past deeds, and that release from the web of action
and reaction can only be achieved through the control of one’s
mind.
They considered attainment of a higher state of consciousness as
an essential prerequisite to achieving the supreme object of life,
although their methods were different.
The yogis believed in renunciation, which entails physical
withdrawal from society, whereas Guru Nanak believed in inner
detachment and a life of devotion to God’s Nam while meeting
one’s social and moral obligations and remaining part of society, as
portrayed in the following lines (Adi Granth:938 – 15, 16):
जैसे जल मǑह कमलु Ǔनरालमु मुरगाई नै साणे ॥ सुरǓत सबǑद भव सागǽ
तरȣऐ नानक नामु वखाणे ॥
रहǑह इकांǓत एको मǓन वͧसआ आसा माǑह Ǔनरासो ॥
As the lotus growing in the water and the duck swimming in the
stream remain untouched by water, one crosses the ocean of
existence, O Nanak, by repeating God’s Nam and attuning one’s
consciousness to Shabd.
Let us live detached, with only the one Lord dwelling in our minds,
and remain desire-less amid temptations.
*******

3. 3
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
Sidh Gost – Guru Nanak Dev
(Pauri 57 to 73)
AG: 944-7, 8, 9
साचु वखǽ धनु पलै होइ ॥ आͪप तरै तारे भी सोइ ॥ सहिज रता बूझै पǓत होइ
॥ ता कȧ कȧमǓत करै न कोइ ॥ जह देखा तह रǑहआ समाइ ॥ नानक पाǐर परै
सच भाइ ॥५७॥
Nanak:
One who gathers the merchandise and wealth of Truth not only
liberates himself but also others. No one can estimate the value of
the devotee who, imbued with inner poise, realizes God and gains
honour in the divine court. Wherever, he looks he sees all-
pervading Lord, and through love of Truth, O Nanak, he sails across
the ocean of existence. [57]
AG: 944-9, 10, 11, 12
सु सबद का कहा वासु कथीअले िजतु तरȣऐ भवजलु संसारो ॥ ğै सत अंगुल
वाई कहȣऐ Ǔतसु कहु कवनु अधारो ॥ बोलै खेलै असͬथǽ होवै ͩकउ कǐर अलखु
लखाए ॥
Yogis:
Where would you say is the seat of the Shabd, through which one
sails across the ocean of existence? The breath of life is symbolized
by the ten fingers34
– what is its support? How can the garrulous,
restive mind become still and realize God, who is beyond
perception?
सुͨण सुआमी सचु नानकु Ĥणवै अपणे मन समझाए ॥ गुरमुͨख सबदे सͬच ͧलव
लागै कǐर नदरȣ मेͧल ͧमलाए ॥ आपे दाना आपे बीना पूरै भाͬग समाए ॥५८॥
Nanak:
Listen, O yogis, as Nanak humbly states the truth as to how one
should counsel one’s mind. Through the Shabd is the Guru’s
devotee attuned to God, and through his grace the Lord unites him

4. 4
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
with himself. The Lord is himself all-knowing, himself all-seeing,
and through a perfect destiny one merges into him. [58]
Note:
34. The human form is made up of five vital elements: earth, water, fire, air
and ether. In yoga the five fingers of each hand are regarded as
representative of these vital elements in the body. The hatha-yoga
mudras, movements or poses in yoga using the ten fingers, are said to
help in regulating the natural flow of vital energy in the body.
AG: 944-12, 13, 14, 15
सु सबद कउ Ǔनरंतǐर वासु अलखं जह देखा तह सोई ॥ पवन का वासा सुंन
Ǔनवासा अकल कला धर सोई ॥ नदǐर करे सबदु घट मǑह वसै ͪवचहु भरमु
गवाए ॥
तनु मनु Ǔनरमलु Ǔनम[ल बाणी नामु मंǓन वसाए ॥ सबǑद गुǾ भवसागǽ तरȣऐ
इत उत एको जाणै ॥ ͬचहनु वरनु नहȣ छाइआ माइआ नानक सबदु पछाणै
॥५९॥
Nanak:
That the Shabd forever abides in the unperceivable Lord, and I see
it pervading wherever I look. This life-breath of the creation abides
in Sunn, and is sustained by the One – un-manifest as well as
manifest. By the Lord’s grace the Shabd abides in the mind and
eliminates all delusion from within.
When Nam abides within, one’s body, mind and speech are
purified. Through the Guru in his Shabd form one sails across the
ocean of existence and perceives the one Lord, both here and
hereafter. Through the Shabd he realizes the Lord, who is without
form or colour, beyond the shadow of maya. [59]
AG: 944-16, 17, 18, 19
ğै सत अंगुल वाई अउधू सुंन सचु आहारो ॥ गुरमुͨख बोलै ततु ǒबरोलै चीनै
अलख अपारो ॥ ğै गुण मेटै सबदु वसाए ता मǓन चूकै अहंकारो ॥

5. 5
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
अंतǐर बाहǐर एको जाणै ता हǐर नाͧम लगै ͪपआरो ॥ सुखमना इड़ा ͪपंगुला बूझै
जा आपे अलखु लखाए ॥ नानक Ǔतहु ते ऊपǐर साचा सǓतगुर सबǑद समाए
॥६०॥
Nanak:
The life-breath, which is symbolized by the ten fingers, is sustained,
O yogi, by the true Lord in his sunn state. When one churns out the
divine Essence35
through repetition of Nam under the Guru’s
instruction, one realizes the Lord, who is beyond perception and
beyond all limits. Only when one transcends the three gunas and
enshrines the Shabd within is the mind rid of egoism.
Only when one cultivates love for God’s Nam does one discern the
Lord, both within and without. When the Lord reveals himself, one
realizes that the true Lord is above and beyond the manipulation of
sukhmana, Ida and pingla36
, O Nanak, and one merges in him
through the true Guru’s Shabd. [60]
Note:
35. In saying that one churns out the divine Essence, Guru Nanak compares
the process of churning cream to obtain butter to churning the body to
release the soul-essence from its gross physical confines through
repetition of Nam.
36. Sukhmana, Ida and pingla: the three subtle energy currents in the body
which the yogis manipulate through yogic practices.
AG: 944-19 and 945-1, 2, 3
मन का जीउ पवनु कथीअले पवनु कहा रसु खाई ॥ ͬगआन कȧ मुġा कवन
अउधू ͧसध कȧ कवन कमाई ॥
Yogis:
The breath of life is said to sustain the mind; by what essence is this
life-breath sustained? Which posture leads to divine knowledge, O
recluse Nanak, and what discipline makes one a siddha?

6. 6
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
ǒबनु सबदै रसु न आवै अउधू हउमै ͪपआस न जाई ॥ सबǑद रते अमृत
रसु पाइआ साचे रहे अघाई ॥
Nanak:
Without devotion to Shabd, O yogis, one can neither experience the
Essence nor quench the thirst of ego. Imbued with Shabd one
receives the ambrosial nectar and remains fully contented with the
true Lord.
कवन बुͬध िजतु असͬथǽ रहȣऐ ͩकतु भोजǓन ǒğपतासै ॥
Yogis:
What wisdom keeps the mind composed and which food satisfies
it?
नानक दुखु सुखु सम कǐर जापै सǓतगुर ते कालु न Ēासै ॥६१॥
Nanak:
One who looks upon pain and pleasure alike and is under a true
Guru’s protection, O Nanak, is not devoured by death. [61]
AG: 945-3, 4, 5
रंͬग न राता रͧस नहȣ माता ॥ ǒबनु गुर सबदै जͧल बͧल ताता ॥ ǒबंदु न
राͨखआ सबदु न भाͨखआ ॥ पवनु न साͬधआ सचु न अराͬधआ ॥ अकथ कथा
ले सम कǐर रहै ॥ तउ नानक आतम राम कउ लहै ॥६२॥
Nanak:
Not dyed in God’s love, nor intoxicated with his nectar, nor devoted
to the Guru’s Shabd, one burns in the fire of passions. If one has not
attuned himself to Shabd, how will the observance of continence
help him? If one has not devoted himself to Truth, what use is it if
he has regulated his life? If, in devotion to the unutterable Nam, he
keeps his life in balance, O Nanak, his soul unites with the all-
pervading Lord. [62]

7. 7
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
AG; 945- 5, 6, 7
गुर परसादȣ रंगे राता ॥ अमृतु पीआ साचे माता ॥ गुर वीचारȣ अगǓन Ǔनवारȣ ॥
अͪपउ पीओ आतम सुखु धारȣ ॥ सचु अराͬधआ गुरमुͨख तǽ तारȣ ॥ नानक
बूझै को वीचारȣ ॥६३॥
Nanak:
By the Guru’s grace one is dyed in God’s love, drinks the nectar and
is intoxicated with Truth. Through the Guru’s teaching he subdues
his passion, and by drinking the nectar his soul attains peace. He
practices Truth, and by the Guru’s grace sails across the ocean of
existence. Only a rare one will reflect on this, O Nanak, and grasp
the Truth. [63]
AG: 945-7, 8, 9, 10
इहु मनु मैगलु कहा बसीअले कहा बसै इहु पवना ॥ कहा बसै सु सबदु अउधू ता
कउ चूकै मन का भवना ॥
Yogis:
Where does this rogue elephant of the mind abide and where
abides the breath of life? Where does the Shabd abide, O recluse
Nanak, through which the mind’s wanderings cease?
नदǐर करे ता सǓतगुǽ मेले ता Ǔनज घǐर वासा इहु मनु पाए ॥ आपै आपु खाइ
ता Ǔनरमलु होवै धावतु वरिज रहाए ॥
Nanak:
Only when God, in his mercy, brings one in touch with a true Guru
does the mind settle in its own home. When one devours his ego,
he becomes purified and prevents his mind from wandering.
ͩकउ मूलु पछाणै आतमु जाणै ͩकउ सͧस घǐर सूǽ समावै ॥
Yogis:
How is one to know the Origin and his own self, and how does the
sun enter into the house of moon?
गुरमुͨख हउमै ͪवचहु खोवै तउ नानक सहिज समावै ॥६४॥

8. 8
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
Nanak:
Only when the Guru’s devotee eradicates his ego from within, O
Nanak, does he get absorbed in sahaj. [64]
AG: 945-11, 12, 13, 14
इहु मनु Ǔनहचलु Ǒहरदै वसीअले गुरमुͨख मूलु पछाͨण रहै ॥ नाͧभ पवनु घǐर
आसͨण बैसै गुरमुͨख खोजत ततु लहै ॥ सु सबदु Ǔनरंतǐर Ǔनज घǐर आछै
ǒğभवण जोǓत सु सबǑद लहै ॥
खावै दूख भूख साचे कȧ साचे हȣ ǒğपताͧस रहै ॥ अनहद बाणी गुरमुͨख जाणी
ǒबरलो को अरथावै ॥ नानकु आखै सचु सुभाखै सͬच रपै रंगु कबहू न जावै
॥६५॥
Nanak:
When, being still, the mind abides within, the Guru’s devotee
comes to realize the Origin by the Guru’s grace. When, by the
Guru’s grace, he settles in meditation at the navel axis of the life-
breath37
, the devotee searches out the Essence. Through the Shabd
that constantly abides in its own home within oneself, the light that
illumines the three worlds is revealed.
Yearning for the true Lord consumes all suffering, and one remains
content through one’s love for the true Lord. The un-struck music is
experienced by the Guru’s grace, and only a rare one understands
its mystery. Nanak speaks to explain the fact that one dyed in Truth
will never lose his colour. [65]
Note:
37. The navel axis of the life-breath refers to the spiritual centre called
Sahasrar, which is situated at the top of the astral region.
AG: 945-14, 15, 16, 17
जा इहु Ǒहरदा देह न होती तउ मनु कै ठै रहता ॥ नाͧभ कमल असØमभु न होतो
ता पवनु कवन घǐर सहता ॥ Ǿपु न होतो रेख न काई ता सबǑद कहा ͧलव
लाई ॥ रÈतु ǒबंदु कȧ मड़ी न होती ͧमǓत कȧमǓत नहȣ पाई ॥ वरनु भेखु
असǾपु न जापी ͩकउ कǐर जापͧस साचा ॥

9. 9
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
Yogis:
Where did the mind abide when the heart and body did not exist?
Where did the breath find support without the pillar of the navel
lotus38
? Where did the Shabd attach itself when this world of forms
and features did not exist? God’s splendour could not possibly be
comprehended when the tomb of the ovum and sperm39
did not
exist. How is the true Lord recognized when he has neither colour,
nor garment, nor form?
नानक नाͧम रते बैरागी इब तब साचो साचा ॥६६॥
Nanak:
O Nanak, the detached ones who are absorbed in Nam know the
True One now and forever. [66]
Note:
38. The navel lotus or chakra (nabhi chakra) is said to support the pranas or
‘breath’ in the body. The source of the pranas is the life force that has its
origin in Sahasrar.
39. The human body has been referred to as the tomb of the ovum and
sperm.
AG: 945-17, 18, 19 and 946-1, 2
Ǒहरदा देह न होती अउधू तउ मनु सुंǓन रहै बैरागी ॥ नाͧभ कमलु असØमभु न
होतो ता Ǔनज घǐर बसतउ पवनु अनरागी ॥ Ǿपु न रेͨखआ जाǓत न होती तउ
अकु लȣͨण रहतउ सबदु सु साǽ ॥
गउनु गगनु जब तबǑह न होतउ ǒğभवण जोǓत आपे Ǔनरंकाǽ ॥ वरनु भेखु
असǾपु सु एको एको सबदु ͪवडाणी ॥ साच ǒबना सूचा को नाहȣ नानक अकथ
कहाणी ॥६७॥
Nanak:
When the heart and the body did not exist, the unattached mind
abided in the sunn state. When there was no pillar of the navel
lotus to support it, the vital air lovingly abided in its own home
(Sahasrar). When no forms, features or categories existed, the
Shabd abided in the Lord in essence form. When there was no earth
and no sky, the light of the three worlds was contained in the

10. 10
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
formless Lord himself. When colour, apparel and form were not
manifest, they abided in the one wondrous Shabd. It is a tale
beyond words, O Nanak – without the touch of Truth, no one
becomes purified. [67]
AG: 946-2, 3, 4, 5
ͩकतु ͩकतु ǒबͬध जगु उपजै पुरखा ͩकतु ͩकतु दुͨख ǒबनͧस जाई ॥
Yogis:
How does the world come into being, good man, and what
afflictions bring it to its end?
हउमै ͪवͬच जगु उपजै पुरखा नाͧम ͪवसǐरऐ दुखु पाई ॥ गुरमुͨख होवै सु ͬगआनु
ततु बीचारै हउमै सबǑद जलाए ॥ तनु मनु Ǔनरमलु Ǔनम[ल बाणी साचै रहै
समाए ॥ नामे नाͧम रहै बैरागी साचु रͨखआ उǐर धारे ॥ नानक ǒबनु नावै जोगु
कदे न होवै देखहु ǐरदै बीचारे ॥६८॥
Nanak:
In ego the world takes shape, and forsaking Nam it comes to grief.
The Guru’s devotee meditates on the essence of divine wisdom and
burns off his ego through devotion to Shabd. The purity of the
Word makes him pure in body and mind, and he remains absorbed
in the true Lord. Through Nam he stays detached from the world
and forever keeps Truth enshrined in his heart. Think about it, says
Nanak, there is no yoga outside of devotion to Nam. [68]
AG: 946-6, 7
गुरमुͨख साचु सबदु बीचारै कोइ ॥ गुरमुͨख सचु बाणी परगटु होइ ॥ गुरमुͨख
मनु भीजै ͪवरला बूझै कोइ ॥ गुरमुͨख Ǔनज घǐर वासा होइ ॥ गुरमुͨख जोगी
जुगǓत पछाणै ॥ गुरमुͨख नानक एको जाणै ॥६९॥
Nanak:
Only a rare one meditates on the true Shabd through the Guru’s
grace. It is through the Guru that the true Shabd is revealed. Only a
rare one comprehends the Truth, when, by the Guru’s grace, his
mind is absorbed in the Truth. It is through the Guru that one

11. 11
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
comes to abide in his own home. It is through the Guru, O Nanak
that a yogi can learn the technique and realize the one Lord. [69]
AG: 946-8, 9, 10
ǒबनु सǓतगुर सेवे जोगु न होई ॥ ǒबनु सǓतगुर भेटे मुकǓत न कोई ॥ ǒबनु
सǓतगुर भेटे नामु पाइआ न जाइ ॥
ǒबनु सǓतगुर भेटे महा दुखु पाइ ॥ ǒबनु सǓतगुर भेटे महा गरǒब गुबाǐर ॥
नानक ǒबनु गुर मुआ जनमु हाǐर ॥७०॥
Nanak:
Without devotion to a true Guru no yoga is possible, and without
meeting a true Guru there is no salvation. Without meeting a true
Guru it is not possible to obtain Nam.
Without meeting a true Guru one undergoes great suffering (of
transmigration). Without meeting a true Guru one is overcome by
the utter darkness of ego, and without meeting the true Guru, O
Nanak, one departs defeating the purpose of his life. [70]
AG: 946-10, 11, 12
गुरमुͨख मनु जीता हउमै माǐर ॥ गुरमुͨख साचु रͨखआ उर धाǐर ॥ गुरमुͨख
जगु जीता जमकालु माǐर ǒबदाǐर ॥
गुरमुͨख दरगह न आवै हाǐर ॥ गुरमुͨख मेͧल ͧमलाए सु जाणै ॥ नानक
गुरमुͨख सबǑद पछाणै ॥७१॥
Nanak:
The Guru’s devotee conquers his mind by dissolving his ego. The
Guru’s devotee cherishes the Truth in his heart. The Guru’s devotee
routs and slays the demon of death and conquers the world.
The Guru’s devotee suffers no failures in the divine court. Only the
one whom the Guru unites with God knows the Truth. It is by the
Guru’s grace, O Nanak, that one realizes God through the Shabd.

12. 12
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
AG: 946-12, 13, 14, 15
सबदै का Ǔनबेड़ा सुͨण तू अउधू ǒबनु नावै जोगु न होई ॥ नामे राते अनǑदनु
माते नामै ते सुखु होई ॥ नामै हȣ ते सभु परगटु होवै नामे सोझी पाई ॥
ǒबनु नावै भेख करǑह बहुतेरे सचै आͪप खुआई ॥
सǓतगुर ते नामु पाईऐ अउधू जोग जुगǓत ता होई ॥ कǐर बीचाǽ मǓन देखहु
नानक ǒबनु नावै मुकǓत न होई ॥७२॥
Nanak:
Listen to the conclusion of this dialogue on Shabd, O yogis: there is
no yoga outside of devotion to Nam40
. Those dyed in Nam are
always love-intoxicated, for Nam is the source of all bliss. All
creation has sprung from Nam, and Nam brings about insight into
Reality.
Those who assume the various ascetic garbs without devotion to
Nam are led astray by the Lord himself.
Only on receiving Nam from the true Guru does one learn the true
yogic technique, O yogi. Think it over, says Nanak – without
devotion to Nam there is no salvation. [72]
Note:
40. Guru Nanak does not mean by this statement that devotion to Nam or
Shabd is the only form of yoga available, but that this is the only form
that leads to salvation and ultimately to union with God.
AG: 946-16, 17, 18, 19
तेरȣ गǓत ͧमǓत तूहै जाणǑह ͩकआ को आͨख वखाणै ॥ तू आपे गुपता आपे
परगटु आपे सͧभ रंग माणै ॥ साͬधक ͧसध गुǾ बहु चेले खोजत ͩफरǑह
फु रमाणै ॥ मागǑह नामु पाइ इह ͧभͨखआ तेरे दरसन कउ कु रबाणै ॥
अǒबनासी Ĥͧभ खेलु रचाइआ गुरमुͨख सोझी होई ॥ नानक सͧभ जुग आपे वरतै
दूजा अवǽ न कोई ॥७३॥१॥
Nanak:
You alone know your state and extent, O Lord; how can one
describe it? Of your own will you remain hidden; of your own will

13. 13
Adapted from Gurbani Selections 1: Sidh Gost – Guru Nanak Dev (Pub – RSSB)
you manifest yourself and rejoice in the varied states of your
being? Many yogic practitioners, accomplished yogis, gurus and
disciples strive to know your will. They beg for your Nam – pray
bless them with it! I sacrifice myself to your darshan41
.
It is through the Guru that one comprehends the play of life that
the eternal Lord has staged. All through the ages the Lord himself
pervades the creation – there is no other, O Nanak! [73]
Note:
41. Darshan: sight, seeing, having a glimpse of someone, looking at
someone or something with admiration, love and reverence. To sacrifice
oneself to the darshan of the Master is to contemplate on his image
within oneself with such absorption as to lose the sense of one’s own
separate identity and merge into oneness with him.
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