The Guru is the form of the One Lord and through his grace does one realise the true form of God. God is continuously victorious and so are those who meditate on him also, for this reason God remove all obstacles and problems to enable this text from being completed.

O Lord you are omnipresent throughout creation and never age or become old. You are the form of supreme truth, supreme consciousness and complete bliss. O Lord forever be radiant within my heart and remain present within me.

O Lord you one, unique and without an equal. All the beings within creation pay their respects to you. The demi god Brahma pays his respects to you, The husband to Laxmi who is the demi god Vishnu pays his respects to you, the holder of the five arrows Kaamdev is also paying his respects to you along with Shiva. The element of wind, Ganesh, the element of fire, the element of water, the nature and the king of the demi gods Indar are all paying their respects to you and offering salutations. The demi gods such as Kuber, the sun, the moon, the stars, Dharamraaj who is the righteous king, the demons and demi gods along with their families stand with both of their hands folded pay their respects and salutations to the divine Lord. O God you are the root of all bliss like a cloud showering all with bliss. You are the granter of liberation and ever present.

Sri Guru Nanak Dev Ji you are greater then the greatest beings in creation. You are the leader (Nath) of the the greatest of beings to have ever lived including the demi gods. I pay my respect to the two holy feet of Sri Guru Nanak Dev Ji by placing my forehead to the earth in reverance to you.

Sri Guru Nanak Dev Ji a devotee is able to gain the four greatest virtues of Dharam (Religious action), Arth (Acquisition of wealth and worldly possessions), Kama (fulfillment and enjoyment of desires) and Moksh (liberation from the cycle of birth and death) from your holy feet. Your feet is the sanctuary from where deliberation takes place and one is able to propagate the radiance of knowledge within. Sri Guru Nanak Dev Ji were the great being who manifest on the earth for the assistance of others and forever granted a feeling of peace. Those people who are able to propagate the feet of Sri Guru Nanak Dev Ji within their heart will be able to eradicate their ignorance and safely swim across this worldly ocean to liberation. The feet of Sri Guru Nanak Dev Ji are able to eradicate the sins of an individual, the pain and suffering of Kaljug (the current age of ignorance) and the noose of death from the angel of death (Jamdhoot). Bhai Santokh Singh Ji says that if a person is to have all of the good virtues similar to a lotus blossom (This metaphor is given as a lotus blossom remains in the dirt but unaffected by its surroundings and focuses totally on the son, in the was a Sikh should be untouched by the surroundings and focus on the Guru) then only then can they propagate and gain the praise for the holy feet of Sri Guru Nanak Dev Ji.

Sri Guru Angad Dev Ji is the Guru who is able to remove and destroy any impediments. Sri Guru Angad Dev Ji are the home of all bliss and all of their words/prophecies become true. By seeking refuge at the holy feet of Sri Guru Angad Dev Ji one can I prostate in front of him and pay my respects and salutations

Sri Guru Angad Dev Ji's feet are similar to a lotus blossom however there is one great distinction between the two and that is that the feet of Sri Guru Angad Dev Ji can grant liberation from the cycle of births and deaths. The similarity between the two is that the lotus blossom has pollen to top of it making it look beautiful whilst the feet of Sri Guru Angad Dev Ji is covered with fine dirt making them look wonderful. (It is regarding as good fortune to gain the dirt from the feet of the Guru as a blessing). The lotus blossom has a beautiful smell emanating from it and in the same way the feet of Sri Guru Angad Dev Ji have fame and glory from the lord emanating from their feet. Both the feet of Sri Guru Angad Dev Ji and the lotus blossom soft and tender. The lotus blossom remains unattached from the dirty water around it and in the same way Sri Guru Angad Dev Ji's feet are unattached from the dirt of this worldly existence. The lotus blossom is unaffected by the depth of the water and will constantly grow so that it is always above the level of water for it to blossom by while Sri Guru Angad Dev Ji remains above the depth of the material entrapment's of the world and blossom above the level of sin. For this reason although there are similarities between the lotus blossom and the holy feet of Sri Guru Angad Dev Ji however only the feet of the Guru can provide an individual with salvation from the cycle of birth and death.

Sri Guru Amar Das Ji is the great Guru who give refuge to beings and demi gods, by doing so they can become immortalised and all of their pains are removed from them. Sri Guru Amar Das Ji is the doer of all in creation and the knower of everyones thoughts. Bhai Santokh Singh Ji states due to this he has placed his head at the feet of the Guru to pay his respects and salutations.

A glimpse of Sri Guru Amar Das Ji is similar to that of the sun however a glimpse of the sun causes heat externally and internally while a glimpse of Guru Amar Das Ji is internally soothing. When the sun rises it eradicates the darkness of night in the same way the glimpse of Sri Guru Amar Das Ji eradicates the darkness of ignorance within the individual, all the doubts are eradicated by the glimpse of the Guru. In the way that the Chakva and Chakvi await the sun to rise so that it eradicates their detachment from the sun so they can be together in the same with the Gurus glimpse the wisdom and knowledge becomes embedded in the heart of the devotee allowing to to meet the Lord eradicating the separation. In the way that the stars disappears as the sun rises in the same way as the devotee gains a glimpse of Sri Guru Amar Das Ji the sins committed by the individual disappear. In the way that the sun slowly continues to radiate its light as the day goes on in the same way Sri Guru Amar Das Ji continues to radiate the heart of the individual with knowledge. In the same way the nocturnal flowers do not like the presence of the sun the apostates also do not like to see a glimpse of Sri Guru Amar Das Ji. Those flowers who are orientated to the sun such as the lotus blossom gain peace when the sun is risen in the same way the devotee feels bliss on the the sight of the Guru. As the sun is under the influence of time and the routine of the solar system, Sri Guru Amar Das Ji is under the subjection of the Bhagats (holy men of God).

Sri Guru Ram Das Ji are the form of the Lord and the repository of bliss. Sri Guru Ramdas Ji are the eradicators of fear tormenting an individual. Bhai Santokhs Singh Ji says he is bowing to the feet of Sri Guru Ram Das Ji and paying his respects and salutations. Kavi Santokh Singh Ji states that he yearns for a place of shelter at the feet of Sri Guru Ram Das Ji asfrom here all boons are bestowed and all troubles are removed.

The feet of Sri Guru Ram Das Ji grant the boon of liberation but a lotus blossom cannot grant such a boon. (Now Bhai Santokh Singh Ji goes on to state the similarities between a lotus blossom and Sri Guru Ram Das Ji) in a pool of water the lotus blossom resides and blooms, however on seeing the moon the lotus blossom closes hiding its beauty. If the pool of water is to evaporate then the effect of the sun on the blossom would be to burn, killing its beauty. The stem of the lotus blossom forever remains covered int eh dirt of the mud and silt. Due to the beauty of the lotus blossom many insects come and take the nectar from it slowly killing the beauty of the flower. When the season changes and the weather cools the freezing temperatures cause the lotus blossom to die. The lotus blossom forever remains an subordinate to its surroundings whilst Sri Guru Ram Das Ji is not affected or a subordinate to the surroundings, the Guru remains independent to the environment around him. For this reason although their are similarities in metaphorical senses the lotus blossom cannot be considered the same as the Guru in its nature.

Sri Guru Arjan Dev Ji is the great guru who listens to the requests of his devotees and due to this Sri Guru Arjan Dev Ji is the Guru who creates greatness in the devotee and gives the devotee glory. By saying the name of Sri Guru Arjan Dev Ji the Jamdhoots (angels of death) begin to shake in fear. Bhai Santokh Singh Ji says that he is paying his respects to the feet of Sri Guru Arjan Dev Ji.

By seeing the feet of Sri Guru Arjan Dev Ji which are similar to a lotus blossom the mind of Sikh becomes similar to a bee who constantly remains around the flower. Due to becoming intoxicated with love for the Guru the devotee remains attached to the holy feet of Sri Guru Arjan Dev Ji. If a person is to gain a glimpse of the divine image of Sri Guru Arjan Dev Ji then they will not see anything or anyone else in creation to be as beautiful or great. Even if there are numerous materialistic or sensual pleasures surrounding this devotee they will not be able to distract the devotee from the beauty of Sri Guru Arjan Dev Ji. If a person is to hear the discourses from the mouth of Sri Guru Arjan Dev Ji then they will remain intoxicated in the divine sermons and meditation whilst refraining to listen to anything else such as folk music or slander. The devotee completes forgets about himself and the vice of ego becomes totally removed. The devotee becomes intoxicated in the name of the Lord and internally become an ocean of bliss. The devotee never becomes unattached from the link that they internally have with Sri Guru Arjan Dev Ji.

Sri Guru Hargobind Ji are the greatest as they are the ones who cut ignorance and embed knowledge and within an individual. Sri Guru Hargobind Ji remain forever ready, they are both a saint and a soldier by adopted both combat weapons and projectile weapons they remain forever ready. Bhai Santokh Singh Ji states he is holding both hands together and bowing in respect to Sri Guru Hargobind Ji as Sri Guru Hargobind Ji are so handsome that not even the demi god Kamdev can be considered an equal.

Bhai Santokh Singh Ji is saying, How can i say that the feet of Sri Guru Hargobind Ji are similar to two white lotus blossoms? How can i compare the two as the Blossom closes when day turns to night but the Guru forever remains in the same state. Then if i am to compare the feet of Sri Guru Hargobind Ji to Kalap Brich (The wish fulfilling tree) I will still not be able to do the glory of the Guru's feet justice? The reason why the two cannot be compared is although the Kalap Brich is able to give an individual their desired with it can not grant knowledge or liberation from the cycle of life and death whilst the Guru's feet are able to grant these two boons. How can i compare the feet of the Guru with the Chantimuni (a precious jewel that gives you your conscious desire). This is due to the fact that the Chintamuni creates attachment for material pleasures whilst the Guru's feet are able to prevent the vice of attachment. Sri Guru Hargobind Ji's feet are the granter of bliss to the devotee as they are the item of praise and to be praised at the same time.

By focusing all of your thoughts and concentration on remembering the name of Sri Guru Har Rai Ji one is able to eradicate all the causes of pain. I bow to the feet of Sri Guru Har Rai Ji in respect as from here one can gain all the Siddhis (occult powers) and Niddhis (treasure).

A lotus blossom tries so hard to equal the glory of Sri Guru Har Rai Ji but it cannot manage to do so and the reason for it are the following; The lotus blossom lives within the water and the stem of the blossom is covered with dirt however at all times the blossom remains above the level of the water. The blossom remains in the water up until its neck with only the head (the blossom) remaining above water. The blossom remains standing on only one leg and constantly faces the direction of the sun. The blossom endures both the hot and cold seasons. In this way the blossom endures such a difficult life. The blossom tries in every way to be measured equal to Sri Guru Har Rai Ji through various methods however it cannot be seen as an equal.

By getting a glimpse of Sri Guru Har Krishan Ji the three different causes of pain and suffering are dispelled. I pay my obeisance to the beautiful feet of Sri Guru Har Krishan Ji which were the cure for so many Sikhs in Delhi and are the cure for Sikhs today.

Sri Guru Har Krishan Ji your feet are similar to a soft red flower imbued with beauty. The toes of both of your feet seem to have nails which look similar to encrusted jewels that shimmer and shine. It is as if the stars have fallen from the sky and assumed their positions as nails on your holy feet Sri Guru Har Krishan Ji. It is as if the demi god Vishwakarma (demi god of architecture) has taken the precious jewel from the serpent demi god Sheshnag and has fitted the jewels as your nails. These created nails are like beautiful houses as your toes where the goddess Laxmi comes to and goes from as she pleases. The point of this stanza is to relate that the feet of Sri Guru Har Krishan Ji are beautiful and no metaphors can do justice to their beauty. It is if the moon has been broken into pieces and used to create the nails on your feet but yet again this does not justify the beauty of your feet.

Sri Guru Tegh Bahadur Ji you are the sign or flag of righteousness. Sri Guru Tegh Bahadur Ji uprooted the tyrannical roots of the Moghul Empire. The feet of Sri Guru Tegh Bahadur Ji are similar to a ship as they can ferry an individual from this world to liberation crossing the worldly ocean. Bhai Santokh Singh Ji says that he is taking refuge at the feet of Sri Guru Tegh Bahadur Ji and bowing in reverence to the holy feet.

Sri Guru Tegh Bahadur Ji’s face is radiant like the moon however the moon suffers from a blemish while the Guru is perfect in every way. Just as the moon has luminosity so does Sri Guru Tegh Bahadur Ji has luminosity from praise and glory. As the rays of light from the moon contain Amrit so does Sri Guru Tegh Bahadur Ji who are the residence of liberation. As the moon is able to give a person a feeling of peace so does the glory of Sri Guru Tegh Bahadur Ji. In the way the nocturnal lotuses bloom due to the moon, the devotee blooms due to the gift of liberation granted by Sri Guru Tegh Bahadur Ji. In the way the moon brings radiance to the sky, Sri Guru Tegh Bahadur Ji brings radiance to the hearts of the devotee. By being close to the moon one does not feel feverish in the same way being close to Sri Guru Tegh Bahadur Ji the devotee does not ever feel any pain. In the way a Chakor is totally engrossed in the moon the hearts of the devotees are also totally engrossed in Sri Guru Tegh Bahadur Ji. In this way Sri Guru Tegh Bahadur Ji are glorious in a way similar to the moon however the big difference between the two is that the sun has a blemish whilst the Guru is perfect.

The grandson of Sri Guru Hargobind Ji was Sri Guru Gobind Singh Ji whose feet are similar to a lotus blossom with all of my heart I pay my respects to them. Sri Guru Gobind Singh Ji is the destroyer (cutter) of the causes of pain. Sri Guru Gobind Singh Ji is the bestower of bliss and the bestower of liberation. Sri Guru Gobind Singh Ji was the great being who raised the dignity of the Hindus. The leader of the Muslims at the time was Aurangzeb was like a moon in the tyrannical night whilst Sri Guru Gobind Singh Ji was the blazing sun of justice. The whole world knows of the glory of Sri Guru Gobind Singh Ji. The leader of the snakes who is Sheshnag is similar to the hill Kings near Anandpur whilst Sri Guru Gobind Singh Ji tackled them as if he was Garur tackling Sheshnag. O Sri Guru Gobind Singh Ji your power cannot be broken, you remain mentally in a fixed state and you are the form of devotion for the king of the demi gods Indar.

In a way that a large pond of water has a number of large leafed blossoms emanating within in the same way the feet of Sri Guru Gobind Singh Ji are emanating with beauty and splendour in the world. In the way that a lotus blossom is soft so are the feet of Sri Guru Gobind Singh Ji. In the same way the blossom is a crimson colour and so are the feet of Sri Guru Gobind Singh Ji. In the way that the pond of water with the blossoms is being glorified by the presence of swans whilst Sri Guru Gobind Singh Ji is being glorified by the presence of the saint, holy men and devotees around him. The specks of dirt are glorified if they are found on the lotus blossom in the same way any specks of dirt found on the feet of the Guru are glorified. In the way a bee stays close to a blossom for its nectar while the Gursikhs also remain orientated around the Guru for the beauty of the feet they do not leave the presence of the Guru. As the lotus blossom remains unaffected by the dirty water, Sri Guru Gobind Singh Ji remains unaffected by the Karma (the cycle of cause and action). In this way one should remember the feet of Sri Guru Gobind Singh Ji as described through the metaphors of the lotus blossom.

Sri Guru Gobind Singh Ji is the granter of the virtue of liberation. Bhai Santokh Singh Ji says that he does not have any other desire other then to see Guru Gobind Singh Ji even for a moment. Bhai Santokh Singh Ji says that his mind is in a similar mental state to that of the Chatrik where it constantly is saying, ‘O my beloved, O my beloved’ wishing to get a glimpse of the Guru’s feet as the Chatrik awaiting the sweet raindrop. My life is similar to that of a kite and is held with the metaphorical string of love and it is wavering so please attach me to your feet. As if the sea was on fire the world is burning in the vice of desire so please have mercy on me and save me from this fire.

Bhai Santokh Singh Ji is saying that he has folded his hand and is bowing to the feet of Sri Guru Gobind Singh Ji in reverence. Your feet are the granter of bliss, the cloud of peace and the destroyer of sin. O Sri Guru Gobind Singh Ji you have transformed people who lived their lives similar to monkeys to live a life similar to that of a lion. O Sri Guru Gobind Singh Ji you made those who were dull radiant like the sun. You transformed those as low as an ant to the greatness to the elephant. O Sri Guru Gobind Singh Ji you gave to this world an order that grants liberation. You transformed the state of those who were timid like insect to the state of the ferocious Garur. You turned those who were blackened by sin like crows to the pure sinless state of the swan. You transformed those who were poor to being wealthy kings and those who were in bondage to liberated beings. O Sri Guru Gobind Singh Ji your beautiful form has the splendour that the moon would have been able to equal if it was not cursed with a blemish.

O Sri Guru Gobind Singh Ji there is no other being who has granted as much as you and no individual more of a poor beggar then me. O Sri Guru Gobind Singh Ji there is no other being as merciful as you and no other individual is in as much pain as I am. O Sri Guru Gobind Singh Ji is no other individual who has been a benefactor for other and selfless in all ways while there is no being as ungrateful as me in the world. O Sri Guru Gobind Singh Ji is no other being as great as you and there is no other being as low as me. There is no other being is less virtuous then me whilst Sri Guru Gobind Singh Ji there is no other individual who has greater virtues then you. The virtues such as meditation, religious austerities and religious vows cannot be found within me, not even one of them. Kavi Santokh Singh Ji states that he has run into the presence of Sri Guru Gobind Singh Ji and taken refuge. O Sri Guru Gobind Singh Ji you are the vessel that assists and carries one to safety, have mercy on me and grab my hand so that I may too be ferried to safety.

Sri Guru Gobind Singh Ji is the individual who is able to protect the devotees from the noose belonging to the angels of death and grant salvation. O Sri Guru Gobind Singh Ji when you ride the horse you carry a bow in your hand. O Sri Guru Gobind Singh Ji your eyes are big in the way that a lily pad is large. O Sri Guru Gobind Singh Ji you are that merciful that only through just your divine glimpse you are able to give someone inner peace. O Sri Guru Gobind Singh Ji you are able to eradicate bad thoughts and make a person forget about living a life full of lowly actions. O Sri Guru Gobind Singh Ji you are greater of the new order known as the Khalsa and from every limb I am praising you. O Sri Guru Gobind Singh Ji your turban is adorned with a circle of colourful jewels that enhance your beauty. O Sri Guru Gobind Singh Ji above the jewels on your turban is an aigrette (kalgi) on seeing this I (Bhai Santokh Singh Ji) am a sacrifice to you.

O Sri Guru Gobind Singh Ji the fingers on your toes are so beautiful that those who see them become enamoured as the people did when they saw Krishna. Below your waist you wear a beautiful (Kashera) undergarment. O Sri Guru Gobind Singh Ji you are wearing two gold (Karas) bracelets on your arms which are encrusted with jewels. Those people who try to look at these jewels are unable to do so due to its shimmer in the way that if a person tries to focus on a swimming fish they are unable to do so as it does not remain still. O Sri Guru Gobind Singh Ji the garment worn by you is very long and beautiful. The clothing worn by you is suited to your beauty. O Sri Guru Gobind Singh Ji you are holding an arrow in your hand whilst sat on your throne which you move and watch at the same time. O Sri Guru Gobind Singh Ji you are the Lord who has assumed a manifestation and adopted a human form.

around the waist of Sri Guru Gobind Singh Ji a Kamarkasa (waistband) is tied within it a sheath for a sword. O Sri Guru Gobind Singh Ji you are smiling and when you do your teeth are so white they remind me of lightening. Around your neck Sri Guru Gobind Singh Ji you wear a garland of pearls. O Sri Guru Gobind Singh Ji your beard is black in colour and I can only praise it in this way; it is as if the darkness of night (the black beard) is surrounding the luminous moon (Guru Ji’s face). It is as if the beautiful lotus blossom is glorified by the bee attracted to its pollen so the beard is like the bee bringing glory to the face (blossom) of Sri Guru Gobind Singh Ji. I do not consciously remember anyone other then you Sri Guru Gobind Singh Ji I have adopted your beautiful form within my heart.

O Sri Guru Gobind Singh Ji if I have forgotten or done anything wrong then consider me your slave and wish for forgiveness. O Sri Guru Gobind Singh Ji I consider myself as one of your Sikhs and for this reason honour your great name. O Sri Guru Gobind Singh Ji you are the giver of all and the provider of peace. O Sri Guru Gobind Singh Ji my mind is not liberated and in dwelling in vices and constantly resides in sin. O Sri Guru Gobind Singh Ji I have heard your praise and in the way that one turns iron (sinful individuals) into gold (pure individuals), the Castor tree (ones without faith) into the sandalwood tree (with complete faith) you are the one who can make a human as great as a demi god

O Sri Guru Gobind Singh Ji, I have sought and searched far and wide before coming to your court, seeking your refuge. As the granter of liberation, I humbly fold my hands and pay my respects to you. O Sri Guru Gobind Singh Ji, you are the embodiment of God, punishing the wicked with a demeanour like an intoxicated elephant, walking in blissful happiness. Your arms, graceful and long like elephant tusks, have demolished the roots of the Moghul Empire. The Hindus have sought your protection, and you have safely guided them across the worldly ocean. O Sri Guru Gobind Singh Ji, as my Guru, you are the manifestation of the Lord, punishing those who are wicked and evil. O true king, I am your devotee, your humble servant; please help me cross this worldly ocean, and have mercy upon me by granting me a glimpse of your divine form. O Sri Guru Gobind Singh Ji, I am wholly absorbed in the contemplation of your divine name.

My Vidya Guru, forever imbued in the name of God, had his consciousness deeply absorbed in the contemplation of the Lord. Bhai Sant Singh was the name of my esteemed teacher, who always remained in the company of other saints. Bhai Sant Singh Ji was friendly, graceful, content, and righteous, and from childhood, they were devoted to the meditation of God's name. I have [metaphorically] taken a drop of sweat from Bhai Sant Singh Ji's feet and placed it in my mouth, [signifying my commitment to emulate their life and teachings]. Through embracing their spiritual discourses, I have grown wiser and more diligent. The feet of Bhai Sant Singh Ji are as beautiful as a lotus blossom and bestow the gift of liberation. With both of my hands folded, I bow to the feet of Bhai Sant Singh Ji, as their feet are eternally the abode of bliss.

The sacred chant of 'Waheguru' represents the true name of God, and I continually bow and pay my respects to the Almighty Lord. O Lord, you are the eliminator of the sources of bondage; you are the haven of bliss and the dispeller of all the causes of suffering.

The name 'Waheguru' is the most magnificent and beautiful. This eternal name continually supports individuals in accomplishing their tasks. I seek solace only in the name of 'Waheguru'. In the age of Kaljug (Kali Yuga), there is no other name of God capable of providing assistance to anyone.

This eternal name aids us in both this world and the next. By uttering the sacred chant 'Waheguru', all sources of distress vanish. In this age of Kaljug, there is an immense amount of sin and its causes; these can be eradicated through the name of God. By adorning oneself with the name of God like a necklace or talisman, one can dispel all causes of suffering.

The sacred chant 'Waheguru' bestows happiness and bliss upon an individual while dispelling all obstacles. By continually reciting the great incantation of 'Waheguru', the knowledge of God blossoms within the individual's heart.

If one were to maintain a religious vow, engage in meditation, perform austerities, or partake in ritual fire worship without invoking the name of the Lord, all these practices would be futile. Those who do not meditate on the name of God are destined to keep returning to this worldly ocean, experiencing both greater and worse rebirths.

Without worshipping the name of God, even the most blissful births appear cursed. If a being fails to meditate on the name of God during their lifetime, they should feel ashamed. Those who, without fear, indulge in the pleasures of sexual desire without meditating on the name of God are doomed to suffer in hell.

Those who are attached to their beautiful homes, well-irrigated fields, and captivating women will, in their final moments, be seized by the angels of death and dragged to hell. Even if you possess four different types of armies and valiant soldiers, they will be powerless to prevent the agents of death from taking you away.

Those individuals who possessed elephants, horses, and multicoloured chariots, as well as vast amounts of invaluable treasure, have all departed this Earth empty-handed and alone. They left behind their numerous chariots and were taken by the angels of death to hell, as they did not meditate on the name of God.

The breath, which is the life force, enters the person who does not meditate on God, much like air flows through bellows into a fire. Those who do meditate on the name of God are greater than the greatest. The angels of death dare not approach individuals who meditate on the name of God.

If a person does not meditate on the name of God, they are ungrateful to the Divine Lord who bestows gifts upon them. Such individuals are constantly seeking praise from this illusory world, and in truth, they are fools.

Those saints who meditate on the name of the Lord come to understand His greatness. God, who is beyond all names, can only be revealed through the name of the Lord. The apostates fail to comprehend the true greatness of God's name. Their thoughts are solely focused on material objects, and their way of life resembles that of a snake.

The apostates engage in actions solely driven by their greed for material possessions. They have forgotten the name of Waheguru within their hearts. The name of God is priceless, akin to a piece of jewellery crafted from gold and adorned with emeralds. The apostates have neglected the invaluable name of Waheguru, instead fixating on false materialistic and sexual pleasures.

The snake demigod Sheshnag is aware of the glory and praise of the Lord's name. It is through the name of God that Sheshnag supports the land, along with the forests and mountains connected to it. (Sri Guru Nanak Dev Ji later corrects this theory in the Sri Jap Ji Sahib, Stanza fifteen.) The demigod Shiva also recognises the greatness of God's name. With the help of God's name, he was able to drink the poison known as 'Halahal' when the ocean was being churned and contain it within his throat. The demigod Brahma also acknowledges the glory of the Lord's name; through the name of God, he was able to create the transcendent existence.

The individual remains afflicted by attachment to his family and finds bliss in false relationships with his father, son, mother, friends, brothers, sisters, and wife. The mind remains happy, remembering intoxicated elephants, a group of fast steeds, and the four different types of armies. The being constantly wishes for material riches and wastes life away in pursuit of them. When the final moment comes, and a person dies, these material objects remain behind, and the individual engrossed in them goes into a state of mental unrest. Kavi Santokh Singh Ji reassures the teachings of the Guru by stating that all these material objects are false and that one should become engrossed in the meditation of God's beautiful name. Although creation may appear real because it was created by the Lord, the only thing that is truly real is the name of God, so one should bond with this incantation.

In this world, the Lord is the gymnast playing the game in the tent created by Maya. People believe false objects to be true and become trapped within them. Individuals gather material objects for their own self-interest, not realizing they are acting as if in a dream. Just as one gathers items in a dream and later wakes up to find them unreal, regretting their actions, a person who awakens internally due to knowledge realizes their previous actions were fruitless and regrets them. A shell may seem to contain silver, a deer in the heat might see a mirage of water, and a rope could be mistaken for a snake due to ignorance; however, all three are false assumptions. Kavi Santokh Singh Ji reassures the teachings of the Guru by stating that all these material objects are false, and one should become engrossed in the meditation of God's beautiful name. Although creation may appear real because it was created by the Lord, the only thing that is truly real is the name of God, so one should bond with this incantation.

Through the grace of God, the fire of the womb could not touch the child. Upon being born into the world, you became attached to worldly things and, as a result, you have forgotten about the Lord.

Through the grace of God, you have been granted a beautiful form, but you have forgotten the Lord and fallen into the hidden well of Maya. God has given you all the material objects, yet you have forgotten the Lord and become entangled in the web of sexual desire.

O foolish mind, you still do not understand the Lord! It is due to the name of God that people give you respect. You are engrossed in the trap of sexual pleasure, considering it to be sweet. In the end, this will become bitter, and you will suffer great pain.

Through the name of God, all of existence was created. The galaxies, the heavens, and the planets were created due to the name of God. So why have you forgotten the name of God? O faithful being, forever remember the name of God.

The name of the Lord is greater than the transcendent and non-transcendent forms of the Guru. Sri Guru Nanak Dev Ji and Sri Guru Gobind Singh Ji both stated that the greatest of all things is the name of God. The Vedas, the Puranas, the Sri Guru Granth Sahib Ji, the poets, and the pundits have all accepted that the greatest of all things is the name of God and have paid their respects to the name of God. O foolish mind, how have you forgotten the value of the Lord's name when initially you knew its true merit? How will you realize what is the true cause of this?

The incantation of the word Waheguru is greater than the non-transcendent form of God. God is present within everyone in the form of the soul. By accepting the conscious Lord as the only refuge and asylum, beings, including males and females, are graced by the divine. Even though the Lord resides within the heart of every being, they still suffer pain! When one meditates on the incantation of Waheguru, which represents the Lord who is the ocean of peace, the Lord becomes manifest and bestows peace.

The name of God known as Waheguru is greater than the transcendent form of God. The saints are intoxicated due to the pleasure gained from their meditation on the incantation Waheguru. When the name of God becomes instilled within the heart along with loving devotion, the divine form of the Lord manifests within. By remaining a subordinate to the name of God, one attains the divine form, and the saints who meditate on the Lord have truly understood the value of God's name. Once they adopt the name of God, they do not let it go. Both day and night, they keep the name of the Lord on their tongue in the way that a necklace remains with the individual.

In this way, Sri Ram Chandar demonstrated to the world that the name of God was greater than him. Sri Ram Chandar showed this in practice as well to the people of the world. In order to build a bridge to cross over to Lanka, Sri Ram Chandar Ji had large rocks collected, the name of God written on them, and then dropped them in the ocean. Due to the name of God, all of these rocks floated as if they were leaves.

Similarly, Sri Guru Arjan Dev Ji, who was the granter of liberation, also demonstrated that the name of God is greater than his form. Within the Sri Guru Granth Sahib Ji, the praise and glory of God's name was written. When the Adi Granth was created, it was placed at a higher level than Guru Arjan Dev Ji to show how superior the name of God was to the Guru.

The form of God, Sri Guru Gobind Singh Ji, during his lifetime, passed over the seat of authority to Sri Guru Granth Sahib Ji to give praise to the name of God. Who else in the world would be able to perform such a feat? All knowledgeable people accept and understand the significance of the name of God.

The transcendent and non-transcendent forms of God are inferior to the name of God. Accept the incantation of Waheguru as the greatest of all, and do not waste time in meditating on the name of the Lord.

Understand that the name of God is greater than the non-transcendent form of God through the explanation of the word. The term "Wahe" signifies wonder, and it cannot be expounded any further due to the limitations of language or expression.

The syllable "Gu" represents darkness, metaphorically standing for ignorance, while the syllable "Ru" signifies illumination. Together, these two syllables mean "the dispeller of the darkness known as ignorance, leading to the illumination of knowledge." In this manner, Sri Guru Nanak Dev Ji created the incantation of Waheguru. Upon hearing this incantation, the saints have achieved a state of bliss.

One should realise that the name of God is greater than their transcendent manifestation. If one is to meditate on the name of God in the age of Kaljug, then all the great sins accumulated will be erased.

The incantation of 'Vasdev' yielded the initial letter Vava (V), while 'Hari Vishan' gave the letter Haha (H). The third letter Guga (G) was derived from the incantation 'Govind', and the letter Rara (r) was taken from 'Ram Chand'. By combining these letters from the four ages' incantations, the Waheguru incantation was formed.

The four letters were combined to create the powerful incantation of 'Waheguru', which holds immense merit when recited. By chanting this one incantation, you effectively repeat all four incantations used to form the word Waheguru. Those who adopt this name of God in their minds will gain great knowledge.

Thus, the name of the Lord through the 'Waheguru' incantation surpasses the names of the Lord's transcendental manifestations. Many learned individuals explain various meanings of this incantation, as it is infinite and creates bliss.

The 'Waheguru' incantation is the fundamental incantation formed from the four root incantations of the ages. It is the abode of all Riddhis and Siddhis, and repeating it grants a being the status of a liberated being. Therefore, it is recommended to recite this incantation in all eight pehars of the day.

The four letters of this incantation are beautiful and sweet. It contains all the essence of the Vedas and is capable of eradicating the sins of all four social castes. Furthermore, it can assist all people from the four-fold division of human life in accordance with Hinduism.

The four letters of this incantation are capable of granting the four different types of liberation. These letters hold the same power as the four arms of Vishnu, each arm representing an item that he holds. In the four directions, there is no other incantation as beautiful as this one. Within the four different spiritual states, this incantation offers bliss.

The wise king possesses an army in which these four letters serve as the four generals, capable of defeating the army of attachment within a single moment.

These four letters are the ornaments of loving devotion, and to understand the knowledge of God, one only needs to be aware of them. These letters are capable of granting the four rich commodities and individual liberation in the four ages.

The holy men of the Lord consider these four letters as a precious garland that they wear around their neck. These letters bring illumination to both the earth and heavens. They serve as the asylum and refuge for the four social castes. It is crucial to never forget the four letters of the 'Waheguru' incantation.

The four letters of this great incantation facilitate the meeting between the soul and the Lord, acting as an intercessor for their union. Those who acquire the virtue of liberation recognize these four letters as the broker for the deal.

This four-lettered incantation serves as a remedy for all the bondage and illnesses a person may suffer from. Doubts can be likened to darkness, but these four letters are like the sun, quickly dispelling doubts from the heart.

Creation can be compared to a metaphorical elephant, which everyone fears. Therefore, people seek refuge under the four letters of the 'Waheguru' incantation, which is likened to a metaphorical lion. Sinners can be compared to a metaphorical snake, and they should seek refuge under the name of God, which is the metaphorical Garur.

Those who are drowning in the metaphorical worldly ocean should seek refuge in the ferry that is the name of God. Meditating on the name of God does not come at any unnecessary cost or inconvenience. It is an easy practice that brings peace.

Now begins the beautiful eulogy of the life of Sri Guru Nanak Dev Ji, who is a temple of virtues and a symbol of peace. Kavi Santokh Singh Ji expresses his intent to describe the testimony of Sri Guru Nanak Dev Ji, hoping that all impediments will be removed.

This Granth contains the illumination of Sri Guru Nanak Dev Ji's life, which I will narrate in detail. It begins with Bhai Bala Ji meeting Sri Guru Angad Dev Ji and the conversation that takes place between them.

The narrative will then proceed to the manifestation of Sri Guru Nanak Dev Ji, followed by accounts of his youth, witnessed by many. The events at the Modhi Khana in Sultanpur and stories that occurred in different countries will also be expounded.

The narrative will cover the beginning of the religious practices of Sikhism by Sri Guru Nanak Dev Ji, as well as the details of Kartarpur, where Guru Nanak Dev Ji settled. This is where Sri Guru Nanak Dev Ji tested their Sikhs and Sri Guru Angad Dev Ji was installed on the throne of the Guru.

Kavi Santokh Singh Ji expresses his intent to create a Granth embedded with the fame and glory of Guru Nanak Dev Ji, which will bring a feeling of inner peace to those who follow this faith. The description of Sri Guru Nanak Dev Ji's life is like a flowing river that brings bliss and eradicates pain.

The bondages of life can be compared to metaphorical trees on the two riverbanks of doubt and apostasy. By listening to and accepting the exposition, the flow of the current will destroy the banks of doubt and apostasy, as well as uproot the trees of bondage.

For the Gursikhs, bathing in the river of the composition is a regular practice that brings peace and bliss. However, the slanderers and apostates cannot bathe in this river as it causes them pain and discomfort.

As the river of fame, narrating the glory of Sri Guru Nanak Dev Ji, passes through the ear canal, it merges with the ocean in the heart of the individual and settles there. Then the mind, which is like a metaphorical ship, floats on top of this water and yearns for a droplet of the Guru's love.

When the droplet of the Guru's love touches the individual's mind, it becomes steady and no longer wavers from one thought to another.

Those who are wandering lost (apostates) are likened to donkeys and cannot cleanse themselves in the river of Guru Nanak Dev Ji's fame. They remain covered in the filth of sin from lust. If such a person is brought into the congregation to hear about the Guru's fame, the listener may suffer from the vice of sleep.

The Guru is like a metaphorical river, and the banks of the river are the true congregation (Satsangat). Those who do not listen to this composition will not be able to gain a holy bath in the fame of the Guru. The deep color of Sri Guru Nanak Dev Ji's fame has not dyed the mind of the apostate, and as a result, they forever lament their loss.