From The Order of Her Noodly Appendage
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In the realm of spiritual effort[1], the logos is a thing of Beauty.

Forms of incomparable beauty are fashioned there.

These things cannot be described.

One who tries to speak of these shall regret the attempt.[2]

The intuitive consciousness, intellect and understanding of the mind are shaped there.

The consciousness of the spiritual warriors and the Siddhas, the beings of spiritual perfection, are shaped there.

In the realm of Grace[3], the logos is Power[4].

No one else dwells there,

except the warriors of great power, the spiritual heroes.

They are totally fulfilled, imbued with FSM's essence.

They, who are fully sewn[5] in the FSM's admiration, abide there.

Their beauty cannot be described.

Neither death nor deception comes to those,

within whose minds FSM abides.

The devotees of many worlds dwell there.

They celebrate; their minds are imbued with the True Lord.

In the realm of Truth, the Formless Lord abides.

Having created the creation, FSM watches over it. By FSM's Glance of Grace, FSM bestows happiness.

There are planets, solar systems and galaxies.

If some one tries to describe them, he should know that there are no limits or bounds of them.

There are worlds upon worlds of FSM's Creation.

As is the Master's mandate, so are their functions.

FSM watches over all, and contemplating the creation, FSM rejoices.

to describe this is as hard as steel!

Let self-control be the furnace, and patience the goldsmith.

Let understanding be the anvil, and spiritual wisdom the tools.

With the Bhai as the bellows, fan the flames of tapa, the body's inner heat.

In the crucible of love, melt the Nectar of the onoma of FSM,

and mint the True Coin of the Shabad, the logos of FSM.

Such is the karma of those upon whom FSM has cast FSM's Glance of Grace.

the Merciful Lord, by His Grace, uplifts and exalts them.


Air is the Guru, Water is the Father, and Earth is the Great Mother of all.

Day and night are the two nurses, in whose lap all the world is at play.

Good deeds and bad deeds - the record is read out in the Presence of the Dharmaraja.

According to their own actions, some are drawn closer, and some are driven farther away.

Those who have meditated on the onoma and departed after having worked by the sweat of their brows -

their faces are radiant in the Court of the Lord, and many are saved along with them!

So Dar ~ That Door. Raag Aasaa, First Mehl[edit]

One supreme actuality . By The Grace Of The True Guru:

Where is That Door of FSM's and where is That Home, in which FSM sits and take care of all?

The Sound-current of the Naad vibrates there for FSM, and countless musicians play all sorts of instruments there for FSM.

There are so many Ragas and musical harmonies to FSM; so many minstrels sing hymns of FSM.

Wind, water and fire sing of You. The Dharmaraja sings at Your Door.

Chitr and Gupt, the angels of the conscious and the subconscious who keep the record of actions, and the Righteous Dharamaraja who reads this record, sing of FSM.

Shiva, Brahma and the Goddess of Beauty, ever adorned by FSM, sing of FSM.

Indra, seated on His Throne, sings of FSM, with the gods at FSM's Door.

The Siddhas in Samaadhi sing of FSM; the Sadhus sing of FSM in contemplation.


  1. "Saram Khand" has been interpreted by Jodh Singh and Teja Singh as the domain of spirituak effort and by Kapur Singh as introversion (as in the Sufi doctine). Harnam Singh has translated it as humility, sense of shame, self-surrender. The word has been employed elsewhere in the scripture too in the same sense. Vis Singh interprets it as the "Domain of Bliss". (Santhya p. 164)
  2. You can't tell people anything
  3. 'Karm' in the text is used in its Persian sense, meaning Grace, and not in the Sanskirtic sense, where it means Karma, or the law of cause and effect, or effort.
  4. 'Jor' has een interpreted as power by Jodh Singh, who also translates 'Karam Khand' as Domain of Grace. Teja Singh, however, interprets 'Karam Khand' as the Domain of Practice and 'Saram Khand' as the Domain of Spiritual Effort. The Guru, however, has emphasized throughout the Scripture that, in the ultimate analysis, it is Grace though which one attais unitive experience. The grouping of 'Sach Khand' with 'Karm Khand' in the same stanza also suggests the meaning given above. That the expression of Grace in life is power, is reinforced by other verses in the GURU-GRANTH: "I am the wrestler of God: Meeting my Guru, the plume of my headgear flutters."
  5. 'Sito Sita' has been translated by Harnam Singh as "inextricably knit" and 'jor' for union.