Guru Nanak In His Own Words by Gurdeep Singh

Book name: GURU NANAK IN HIS OWN WORDS

Author Name: Gurdeep Singh

Author’s Website : www.gursoch.com

Year of Publishing: 2016
Language : English

Publisher : Unistar Books Pvt. Ltd

 http://www.unistarbooks.com/…/4736-guru-nanak-in-his-own-wo…

Understanding The Inner self through the Gurbani

http://www.gursoch.com/gurmat-vichar/understanding-inner-self-gurbani/

For the realm of realizing the inner self to comprehend the reality of the Creator, the divine ones give hints to the new seekers to grasp the fundamental points about the body and the one that remains in it as a witness being totally immaculate. The bani of Sri Guru Granth Sahib helps the new seeker to decipher the difference between the living witness and the one that is involved only in the body and its related world. As we read about the death factor of the body through First Nanak’s perception, it becomes very clear that actually it is the body that dies not the inner self that remains in the body as a witness. Let us go through First Nanak’s bani on 152, SGGS to comprehend this:

ਗਉੜੀ ਮਹਲਾ ੧ ॥
ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ॥ ਚੰਚਲ ਚਪਲ ਬੁਧਿ ਕਾ ਖੇਲੁ॥
ਨਉ ਦਰਵਾਜੇ ਦਸਵਾ ਦੁਆਰੁ ॥ ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਏਹੁ ਬੀਚਾਰੁ ॥੧॥
Ga-oṛī mėhlā 1.
Pa-uṇai pāṇī agnī kā mel. Cẖancẖal cẖapal buḏẖ kā kẖel.
Na-o ḏarvāje ḏasvā ḏu-ār. Bujẖ re gi-ānī ehu bīcẖār. ||1||

Raag Gaurhi, the bani of First Nanak.

In essence: The body is a union of air, water, and fire; the fickle mind plays in it with its intellect. In it are nine openings and a door known as “the tenth door.” Oh wise man! Reflect on this!

        Obviously it is a game played by the mind and its intellect through the body, but even then there is way out of the game the Creator crafted Himself. A hint is given about progressing spiritually to that state in which the “inner self” is experienced and the body attachment becomes insignificant.

http://www.gursoch.com/gurmat-vichar/understanding-inner-self-gurbani/

ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥
ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਿਆਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ॥
Kathṯā bakṯā sunṯā so-ī. Āp bīcẖāre so gi-ānī ho-ī. ||1|| rahā-o.

It is Akalpurakh who speaks, teaches, and listens (with His presence within every life). The one who reflects on one’s “inner self” becomes wise (the Knower of the Creator). Pause.

        Very important is to understand that there is none out there but Ekankar, the Creator. In the Gurbani, it is stressed that Ekankar/Naam is found within, but one needs to understand first about one’s “inner self”. Usually one remains involved with one’s body. It is expressed that the “inner self” actually acts under the ordinance of the Creator because it is an active part of His light (Jyoti of jyot); however, its status remains detached. When one understands completely how all this is put in work, one also realizes that it is only the Creator, who is staging a show through this world. Without realizing one’s inner self, one remains in the duality through which one fails to recognize the oneness of the Creator and His creation.

ਦੇਹੀ ਮਾਟੀ ਬੋਲੈ ਪਉਣੁ॥
ਬੁਝੁ ਰੇ ਗਿਆਨੀ ਮੂਆ ਹੈ ਕਉਣੁ॥
ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ॥
ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥
Ḏehī mātī bolai pa-uṇ. Bujẖ re gi-ānī mū-ā hai ka-uṇ.
Mū-ī suraṯ bāḏ ahaʼnkār. Oh na mū-ā jo ḏekẖaṇhār. ||2||

The body is just dust, but it is the breath that is heard sounding (If there is no breath, the body is just the dust). O Wise one! Who has died then (The dust-body becomes dust again and the breath merges with the wind; then who is dead)? The interest in strife, conceit, and Maya has died; however, one who sees all this doesn’t die (Means only the game of one’s (the mind and its intellect) interest in conceit, strife and Maya is ended at one’s death).

        The Guru also names the witness, a part of the Creator, that exists in our bodies and that doesn’t die as expressed above. Obviously at a death, only the physical body, which also emanates from the Creator’s manifested/sargun form, crumbles. And, crying for the witness is discouraged in the Gurbani. Read the following to understand “the witnessing part” of the Nirgun/beyond attributes on 1034, SGGS: the Guru is talking about here about a person who enshrines Ekankar’s name within:

ਨਿਰਮਲ ਕਾਇਆ ਊਜਲ ਹੰਸਾ॥
ਤਿਸੁ ਵਿਚਿ ਨਾਮੁ ਨਿਰੰਜਨ ਅੰਸਾ॥
ਸਗਲੇ ਦੂਖ ਅੰਮ੍ਰਿਤੁ ਕਰਿ ਪੀਵੈ ਬਾਹੁੜਿ ਦੂਖੁ ਨ ਪਾਇਦਾ ॥੬॥
Nirmal kā-i-ā ūjal hansā. Ŧis vicẖ nām niranjan ansā.
Sagle ḏūkẖ amriṯ kar pīvai bāhuṛ ḏūkẖ na pā-iḏā. ||6||

In essence: Pure is that body in which dwells the pure soul, and in it abides Ekankar’s name, a part of the immaculate Creator. Such a pure person quaffs (takes) his or her all pains as Ekankar’s given nectar; thus he or she doesn’t suffer again.

        To understand the qualities of the inner self, it will be useful to read Bhagat Kabir’s shabda on 871, SGGS in which he illustrates the same witness Guru Nanak has elaborated above in a very subtle way. From the Guru’s point of view, we learn unequivocally about the witness’s existence and departure after the end of the body; Bhagat Kabir doesn’t go in detail as the Guru does; nonetheless, he elaborates on the characteristics of the inner self also well expressed in Guru’s above quoted bani:

ਗੋਂਡ ॥
ਨਾ ਇਹੁ ਮਾਨਸੁ ਨਾ ਇਹੁ ਦੇਉ॥
ਨਾ ਇਹੁ ਜਤੀ ਕਹਾਵੈ ਸੇਉ॥
Gond.
Nā ih mānas nā ih ḏe-o.
Nā ih jaṯī kahāvai se-o.

Raag Gond

In essence: (the one force/light/inner self that exists in the body) it is neither a human, nor a devta. It is not called a celibate or Shiva worshipper.

ਨਾ ਇਹੁ ਜੋਗੀ ਨਾ ਅਵਧੂਤਾ॥
ਨਾ ਇਸੁ ਮਾਇ ਨ ਕਾਹੂ ਪੂਤਾ ॥੧॥
Nā ih jogī nā avḏẖūṯā.
Nā is māe na kāhū pūṯā. ||1||

It is not a yogi or a recluse. It has no mother and it is not a son of anyone.

ਇਆ ਮੰਦਰ ਮਹਿ ਕੌਨ ਬਸਾਈ॥
ਤਾ ਕਾ ਅੰਤੁ ਨ ਕੋਊ ਪਾਈ ॥੧॥ ਰਹਾਉ॥
I-ā manḏar mėh koun basā-ī.
Ŧā kā anṯ na ko-ū pā-ī. ||1|| rahā-o.

Then, who lives in this body house? Actually none has found the end of that one. Pause.

ਨਾ ਇਹੁ ਗਿਰਹੀ ਨਾ ਓਦਾਸੀ॥
ਨਾ ਇਹੁ ਰਾਜ ਨ ਭੀਖ ਮੰਗਾਸੀ॥
Nā ih girhī nā oḏāsī.
Nā ih rāj na bẖīkẖ mangāsī.

It is neither a householder, nor a recluse. It is neither a king, nor a beggar

ਨਾ ਇਸੁ ਪਿੰਡੁ ਨ ਰਕਤੂ ਰਾਤੀ॥
ਨਾ ਇਹੁ ਬ੍ਰਹਮਨੁ ਨਾ ਇਹੁ ਖਾਤੀ ॥੨॥
Nā is pind na rakṯū rāṯī.
Nā ih barahman nā ih kẖāṯī. ||2||

It has no body or a particle of blood. It is neither a Brahman, nor a Khatri

ਨਾ ਇਹੁ ਤਪਾ ਕਹਾਵੈ ਸੇਖੁ॥
ਨਾ ਇਹੁ ਜੀਵੈ ਨ ਮਰਤਾ ਦੇਖੁ॥
Nā ih ṯapā kahāvai sekẖ.
Nā ih jīvai na marṯā ḏekẖ.

It is not called an ascetic or a Sheikh. It neither takes birth, nor is it seen dying.
        So far, Bhagat Kabir has made it clear that the inner self that lives in various forms with identified existence is totally immaculate; it shares the body without involving in it save for working as a witness or a help. In the following, he states that crying for its departure from the body is useless; however, we see people crying, but why? According to the Gurbani, its reason is that those who cry for it are unaware of its originality. The Guru says ਮੂਈ ਸੁਰਤਿ ਬਾਦੁ ਅਹੰਕਾਰੁ ॥ ਓਹੁ ਨ ਮੂਆ ਜੋ ਦੇਖਣਹਾਰੁ ॥੨॥ means only one’s strife and conceit come to an end as the body dies but not the inner self, because the entire show is not what we see; instead it is: ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਮੇਲੁ ॥ ਚੰਚਲ ਚਪਲ ਬੁਧ ਿਕਾ ਖੇਲੁ ॥ It is a game set up by making a body and placing in it the mind and its intellectual capacity. Thus the game must be understood: the game is: the body is constructed with five elements; to keep it alive, the breath is used to support it; however, the mind and intellect run the body’s course; therefore, as the body dies, the mind and intellect cease to exist.
That is why, Bhagat Kabir says:

ਇਸੁ ਮਰਤੇ ਕਉ ਜੇ ਕੋਊ ਰੋਵੈ॥
ਜੋ ਰੋਵੈ ਸੋਈ ਪਤਿ ਖੋਵੈ ॥੩॥
Is marṯe ka-o je ko-ū rovai.
Jo rovai so-ī paṯ kẖovai. ||3||

One, who cries over it thinking that it is dead, loses one’s honor.

ਗੁਰ ਪ੍ਰਸਾਦਿ ਮੈ ਡਗਰੋ ਪਾਇਆ॥
ਜੀਵਨ ਮਰਨੁ ਦੋਊ ਮਿਟਵਾਇਆ॥
Gur parsāḏ mai dagro pā-i-ā.
Jīvan maran ḏo-ū mitvā-i-ā.

With the Guru’s blessings, I have found the path; I have overcome my birth and death.
        Please read carefully, in the below verses, Bhagat Kabir concludes about that entity that exists in all though remains immaculate in the body:

ਕਹੁ ਕਬੀਰ ਇਹੁ ਰਾਮ ਕੀ ਅੰਸੁ॥
ਜਸ ਕਾਗਦ ਪਰ ਮਿਟੈ ਨ ਮੰਸੁ ॥੪॥੨॥੫॥
Kaho Kabīr ih rām kī aʼns.
Jas kāgaḏ par mitai na mans. ||4||2||5||

Kabir utter this: it (that one who lives within the body) is a part of Ekankar, the all-pervading Creator. Ekankar and the one who lives in the body are together like the ink and the paper, which cannot be separated.

It has become clear now that the inner self is actually the part of the Creator and it is as eternal as the Creator is. In other words, there is none out there other than Akalpurakh and no one dies: ਕਥਤਾ ਬਕਤਾ ਸੁਨਤਾ ਸੋਈ ॥ ਆਪੁ ਬੀਚਾਰੇ ਸੁ ਗਆਿਨੀ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥ One who accepts this concept will know the eternal Reality, because first obstacle is to differentiate the body from the living witness; once the living witness or inner self/ a part of the Creator is understood, one becomes enlightened and enters in to a divine realm. That is why, the Guru asks the Maya drenched mortal to realize the inner self by separating it from the body on 63, SGGS:

ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਰਕਤੁ ਬਿੰਦੁ ਕਾ ਇਹੁ ਤਨੋ ਅਗਨੀ ਪਾਸਿ ਪਿਰਾਣੁ ॥ ਪਵਣੈ ਕੈ ਵਸਿ ਦੇਹੁਰੀ ਮਸਤਕਿ ਸਚੁ ਨੀਸਾਣੁ ॥੫॥
Sākaṯ nirguṇi-āri-ā āpṇā mūl pacẖẖāṇ. Rakaṯ binḏ kā ih ṯano agnī pās pirāṇ.
Pavṇai kai vas ḏehurī masṯak sacẖ nīsāṇ. ||5||

In essence: Oh Maya lover! You lack virtues; realize your inner self. This body is made of blood and semen and eventually it will fall to the fire. The breath holds the life, and it is bound by Akalpurakh’s eternal “will”.

        For the enlightenment, we don’t need yoga, but a changed concept of our existence by going above the existence of the body and believing in the inner self that is not different than our Creator. Only then we can proceed on the Guru’s path leading to the realm of enlightenment. As we start trusting in this phenomenon, we will indulge in our Creator’s praise; consequently, we will get enveloped in His love and become virtuous. And, then our perception of the world will change considerably. We will not ever embrace negativity even if ever we face negative people; we will feel sorry for them instead of getting livid toward them, because we become aware of the ultimate eternal reality, our Creator.

        The part of the Creator/the inner self is bound by the Creator’s ordinance; please read on 390, SGGS:

ਓਹੁ ਬੈਰਾਗੀ ਮਰੈ ਨ ਜਾਇ ॥ ਹੁਕਮੇ ਬਾਧਾ ਕਾਰ ਕਮਾਇ ॥
ਜੋੜਿ ਵਿਛੋੜੇ ਨਾਨਕ ਥਾਪਿ ॥ ਅਪਨੀ ਕੁਦਰਤਿ ਜਾਣੈ ਆਪਿ ॥੪॥੩੧॥੮੨॥
Oh bairāgī marai na jā-e. Hukme bāḏẖā kār kamā-e.
Joṛ vicẖẖoṛe Nānak thāp. Apnī kuḏraṯ jāṇai āp. ||4||31||82||

Oh Nanak! It is Akalpurakh, who unites the soul with the body and then separates them. Only He knows His creation and His acts. The weary soul that leaves the body doesn’t die or goes away, but she acts bound by His ordinance.

        When one realizes one’s inner self, one stops seeing any difference between the Creator and His creation; thus one gets out of one’s duality and becomes one with one’s origin, Ekankar: On 391, SGGS, it is concluded:

ਹਮ ਕਿਛੁ ਨਾਹੀ ਏਕੈ ਓਹੀ ॥ ਆਗੈ ਪਾਛੈ ਏਕੋ ਸੋਈ ॥
ਨਾਨਕ ਗੁਰਿ ਖੋਏ ਭ੍ਰਮ ਭੰਗਾ ॥ ਹਮ ਓਇ ਮਿਲਿ ਹੋਏ ਇਕ ਰੰਗਾ ॥੪॥੩੨॥੮੩॥
Ham kicẖẖ nāhī ekai ohī. Āgai pācẖẖai eko so-ī.
Nānak gur kẖo-e bẖaram bẖangā. Ham o-e mil ho-e ik rangā. ||4||32||83||

(In Fact) we have no different existence since He is in all of us. He has been there alone in the past and will be in the future. Oh Nanak! As the Guru has dispelled our doubts, we have gotten drenched in His color.

        Realizing the inner self opens the door of liberation through which one walks as a victorious seeker, who sees Ekankar in and out, who feels His presence glowing everywhere and who is totally convinced that there is none other out there but Him. It is this realization that fills one with ever lasting bliss. 
Wishes.
Gurdeep Singh

The Guru On Lunar Days (Tithee)

       http://www.gursoch.com/gurmat-vichar/guru-lunar-days-tithee/

I feel strongly as per my understanding and study of the Gurbani in its entirety that it liberates us from rituals, superstitions, bonds and slavery of the mind, because it blesses us with the ultimate freedom. It inspires us to stick with the Creator and ignore the systematic religious rituals save for praising Him by being in love with Him. Sadly in majority are those, who follow the add-on knowledge or hearsay, colored in personal opinion. Slowly such people create a crowd that ignores the Guru’s original thought by sticking to add-on or hearsay views; nonetheless, there will be those, who will reject the crowd mentality and follow the Guru only. For those who will choose the Guru over the hearsay thoughts, I am offering the Guru’s bani named Tithee (The lunar days) on 838-39, SGGS, so that they can free themselves from the false bonds by enshrining the Guru’s advice in their minds:

http://www.gursoch.com/gurmat-vichar/guru-lunar-days-tithee/

ਬਿਲਾਵਲੁ ਮਹਲਾ ੧ ਥਿਤੀ ਘਰੁ ੧੦ ਜਤਿ

Bilāval mėhlā 1 thiṯī gẖar 10 jaṯ

                      Raag Bilawal, the bani of First Nanak, the onar days house tenth, Jat (Tune).

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯgur parsāḏ.

There is only one All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

http://www.gursoch.com/gurmat-vichar/guru-lunar-days-tithee/

Page 838-839

ਏਕਮ ਏਕੰਕਾਰੁ ਨਿਰਾਲਾ ॥

ਅਮਰੁ ਅਜੋਨੀ ਜਾਤਿ ਨ ਜਾਲਾ ॥
ਅਗਮ ਅਗੋਚਰੁ ਰੂਪੁ ਨ ਰੇਖਿਆ ॥

ਖੋਜਤ ਖੋਜਤ ਘਟਿ ਘਟਿ ਦੇਖਿਆ ॥
ਜੋ ਦੇਖਿ ਦਿਖਾਵੈ ਤਿਸ ਕਉ ਬਲਿ ਜਾਈ ॥

ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥੧॥

Ėkam ekankār nirālā.

Amar ajonī jāṯ na jālā.

Agam agocẖar rūp na rekẖ-i-ā.

Kẖojaṯ kẖojaṯ gẖat gẖat ḏekẖi-ā.

Jo ḏekẖ ḏikẖāvai ṯis ka-o bal jā-ī.

Gur parsāḏ param paḏ pā-ī. ||1||

In essence: Lunar day one: Ekankar is unique (none is like Ekankar). He is eternal; He is beyond birth, caste, and involvements (of Maya as we are in). Ekankar is inaccessible and incomprehensible and He has no form or feature. Through an intensive search, I have seen Him in all. I sacrifice to that person, who after seeing Ekankar makes others to see Him. With the Guru’s blessings, a supreme status is obtained.

        In the above verses, the Guru introduces the Creator and His characteristics to the seekers and advises them to know and see Him in all.  For that we need to change our already programmed views.

ਕਿਆ ਜਪੁ ਜਾਪਉ ਬਿਨੁ ਜਗਦੀਸੈ ॥
ਗੁਰ ਕੈ ਸਬਦਿ ਮਹਲੁ ਘਰੁ ਦੀਸੈ ॥੧॥ ਰਹਾਉ ॥

Ki-ā jap jāpa-o bin jagḏīsai.

Gur kai sabaḏ mahal gẖar ḏīsai. ||1|| rahā-o.

Except Ekankar, whom should I remember (means I don’t remember any other entity)? By praising Him through the Guru’s shabda, His abode is seen. Pause.

        The true seekers look for Him only to praise His splendor.

ਦੂਜੈ ਭਾਇ ਲਗੇ ਪਛੁਤਾਣੇ ॥

ਜਮ ਦਰਿ ਬਾਧੇ ਆਵਣ ਜਾਣੇ ॥
ਕਿਆ ਲੈ ਆਵਹਿ ਕਿਆ ਲੇ ਜਾਹਿ ॥

ਸਿਰਿ ਜਮਕਾਲੁ ਸਿ ਚੋਟਾ ਖਾਹਿ ॥
ਬਿਨੁ ਗੁਰ ਸਬਦ ਨ ਛੂਟਸਿ ਕੋਇ ॥

ਪਾਖੰਡਿ ਕੀਨ੍ਹ੍ਹੈ ਮੁਕਤਿ ਨ ਹੋਇ ॥੨॥

Ḏūjai bẖā-e lage pacẖẖuṯāṇe.

Jam ḏar bāḏẖe āvaṇ jāṇe.

Ki-ā lai āvahi ki-ā le jāhi.

Sir jamkāl sė cẖotā kẖāhi.

Bin gur sabaḏ na cẖẖūtas ko-e.

Pakẖand kīnĥai mukaṯ na ho-e. ||2||

In essence: Those, who are in love with others, will repent, and they, being bound by the death, will keep coming and going. What did they bring when they came into this world and what will they take with them when they go from here? They endure the pain of death and its fear. Without the Guru’s shabda, no one can get liberated. By practicing hypocrisy, no one is liberated.

        What all the beings see are very temporary; therefore, sticking to the temporary ones doesn’t help us in realizing the eternal Reality.

ਆਪੇ ਸਚੁ ਕੀਆ ਕਰ ਜੋੜਿ ॥

ਅੰਡਜ ਫੋੜਿ ਜੋੜਿ ਵਿਛੋੜਿ ॥
ਧਰਤਿ ਅਕਾਸੁ ਕੀਏ ਬੈਸਣ ਕਉ ਥਾਉ ॥

ਰਾਤਿ ਦਿਨੰਤੁ ਕੀਏ ਭਉ ਭਾਉ ॥
ਜਿਨਿ ਕੀਏ ਕਰਿ ਵੇਖਣਹਾਰਾ ॥

ਅਵਰੁ ਨ ਦੂਜਾ ਸਿਰਜਣਹਾਰਾ ॥੩॥

Āpe sacẖ kī-ā kar joṛ.

Andaj foṛ joṛ vicẖẖoṛ.

Ḏẖaraṯ akās kī-e baisaṇ ka-o thā-o.

Rāṯ ḏinanṯ kī-e bẖa-o bẖā-o.

Jin kī-e kar vekẖaṇhārā.

Avar na ḏūjā sirjaṇhārā. ||3||

In essence: Akalpurakh is eternal and He has created the world. He creates the universe and destroys it. He has created the earth and the sky for us to live; He has created the days, the nights, fear, and love. Akalpurakh, who has created all this, watches it all; there is no other creator but Him.

        The Creator is active in creating or destroying it to recreate it. There is no other than Him, because in all, He has infused His light in all.

ਤ੍ਰਿਤੀਆ ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸਾ ॥

ਦੇਵੀ ਦੇਵ ਉਪਾਏ ਵੇਸਾ ॥
ਜੋਤੀ ਜਾਤੀ ਗਣਤ ਨ ਆਵੈ ॥

ਜਿਨਿ ਸਾਜੀ ਸੋ ਕੀਮਤਿ ਪਾਵੈ ॥
ਕੀਮਤਿ ਪਾਇ ਰਹਿਆ ਭਰਪੂਰਿ ॥

ਕਿਸੁ ਨੇੜੈ ਕਿਸੁ ਆਖਾ ਦੂਰਿ ॥੪॥

Ŧariṯī-ā barahmā bisan mahesā.

Ḏevī ḏev upā-e vesā.

Joṯī jāṯī gaṇaṯ na āvai.

Jin sājī so kīmaṯ pāvai.

Kīmaṯ pā-e rahi-ā bẖarpūr.

Kis neṛai kis ākẖā ḏūr. ||4||

In essence: (Third day) Akalpurakh has created Brahma, Shiva and Vishnu and also Devis and devtas of many forms. It is not possible to count His creations. Only Akalpurakh, the Creator, knows the worth of it. Yes, He values His creation and He is pervading all over fully. I should call to whom to be near to Him or far away from Him?

        What people do in the name of a religion is not beyond His ordinance. The people, who believe in Brahma, Shiva, or other Devi and devtas, are doing what the Creator has ordered them; thus those, who only believe in one all pervading Creator, should respect them instead of turning hostile toward them, because nothing is beyond His ordinance.

ਚਉਥਿ ਉਪਾਏ ਚਾਰੇ ਬੇਦਾ ॥

ਖਾਣੀ ਚਾਰੇ ਬਾਣੀ ਭੇਦਾ ॥
ਅਸਟ ਦਸਾ ਖਟੁ ਤੀਨਿ ਉਪਾਏ ॥

ਸੋ ਬੂਝੈ ਜਿਸੁ ਆਪਿ ਬੁਝਾਏ ॥
ਤੀਨਿ ਸਮਾਵੈ ਚਉਥੈ ਵਾਸਾ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੫॥

Cẖa-uth upā-e cẖāre beḏā.

Kẖāṇī cẖāre baṇī bẖeḏā.

Asat ḏasā kẖat ṯīn upā-e.

So būjẖai jis āp bujẖā-e.

Ŧīn samāvai cẖa-uthai vāsā.

Paraṇvaṯ Nānak ham ṯā ke ḏāsā. ||5||

In essence: (Fourth day) Akalpurakh has created the four Vedas, the four sources of lives, and their different forms of speech. He has created the eighteen Shastras and the three modes (qualities) of Maya. Only that person, to whom Akalpurakh makes understand, understands this. Such a person goes above (the influences of) the three qualities of Maya and settles in the fourth state. Nanak humbly says that he is a slave of that person, who settles in the fourth state.

        The Creator Himself has established all the Maya game in which negativity and positivity are in force. In divinity pursuit, it doesn’t matter what others do but what the seekers should do. After understanding that, His true seeker only indulges in His praise. One should respect His ordinance even if it comes against one’s total belief. He has made some people go strayed and He also has made some people drenched in His praise.

ਪੰਚਮੀ ਬੇਤਾਲਾ ॥

ਆਪਿ ਅਗੋਚਰੁ ਪੁਰਖੁ ਨਿਰਾਲਾ ॥
ਇਕਿ ਭ੍ਰਮਿ ਭੂਖੇ ਮੋਹ ਪਿਆਸੇ ॥

ਇਕਿ ਰਸੁ ਚਾਖਿ ਸਬਦਿ ਤ੍ਰਿਪਤਾਸੇ ॥
ਇਕਿ ਰੰਗਿ ਰਾਤੇ ਇਕਿ ਮਰਿ ਧੂਰਿ ॥

ਇਕਿ ਦਰਿ ਘਰਿ ਸਾਚੈ ਦੇਖਿ ਹਦੂਰਿ ॥੬॥

Pancẖmī beṯālā.

Āp agocẖar purakẖ nirālā.

Ik bẖaram bẖūkẖe moh pi-āse.

Ik ras cẖākẖ sabaḏ ṯaripṯāse.

Ik rang rāṯe ik mar ḏẖūr.

Ik ḏar gẖar sācẖai ḏekẖ haḏūr. ||6||

In essence: (fifth lunar day) the mortal is trapped in the five negative passions that act like demons, but Akalpurakh is detached and incomprehensible. There are some people, who are in doubts and attachments and who are exceedingly in desires, but there are some others, who taste Akalpurakh’s name essence through the Guru’s shabda and get satiated. There are some people, who are drenched in His love, but there are others, who simplydie just to become dust. There are some people, who are with Him and see Him ever present.

ਝੂਠੇ ਕਉ ਨਾਹੀ ਪਤਿ ਨਾਉ ॥

ਕਬਹੁ ਨ ਸੂਚਾ ਕਾਲਾ ਕਾਉ ॥
ਪਿੰਜਰਿ ਪੰਖੀ ਬੰਧਿਆ ਕੋਇ ॥

ਛੇਰੀਂ ਭਰਮੈ ਮੁਕਤਿ ਨ ਹੋਇ ॥
ਤਉ ਛੂਟੈ ਜਾ ਖਸਮੁ ਛਡਾਏ ॥

ਗੁਰਮਤਿ ਮੇਲੇ ਭਗਤਿ ਦ੍ਰਿੜਾਏ ॥੭॥

Jẖūṯẖe ka-o nāhī paṯ nā-o.

Kabahu na sūcẖā kālā kā-o.

Pinjar pankẖī banḏẖi-ā ko-e.

Cẖẖerīʼn bẖarmai mukaṯ na ho-e.

Ŧa-o cẖẖūtai jā kẖasam cẖẖadā-e.

Gurmaṯ mele bẖagaṯ driṛ-ā-e. ||7||

In essence: One, who is attached to falsehood (Maya), has no honor; one, blackened like crow with vices, cannot become pure. Maya binds the mortal like a bird in the cage. Thus one wanders in Maya only, and one cannot be liberated; one can be liberated if Ekankar releases one from the bonds of Maya by uniting with the Guru, who implants in one the devotion of Ekankar.

        The Guru advises the seeker to become virtuous and stop getting into vices.

ਖਸਟੀ ਖਟੁ ਦਰਸਨ ਪ੍ਰਭ ਸਾਜੇ ॥

ਅਨਹਦ ਸਬਦੁ ਨਿਰਾਲਾ ਵਾਜੇ ॥
ਜੇ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਮਹਲਿ ਬੁਲਾਵੈ ॥

ਸਬਦੇ ਭੇਦੇ ਤਉ ਪਤਿ ਪਾਵੈ ॥
ਕਰਿ ਕਰਿ ਵੇਸ ਖਪਹਿ ਜਲਿ ਜਾਵਹਿ ॥

ਸਾਚੈ ਸਾਚੇ ਸਾਚਿ ਸਮਾਵਹਿ ॥੮॥

Kẖastī kẖat ḏarsan parabẖ sāje.

Anhaḏ sabaḏ nirālā vāje.

Je parabẖ bẖāvai ṯā mahal bulāvai.

Sabḏe bẖeḏe ṯa-o paṯ pāvai.

Kar kar ves kẖapėh jal jāvėh.

Sācẖai sācẖe sācẖ samāvėh. ||8||

In essence: (Sixth Lunar day) Prabh has created the sixth Systems, but an unstuck melody of His praise resounds apart from those Systems. If Prabh is pleased, He calls the mortal to His abode. When one involves with the shabda of His praise, one obtains respect. Others, who don’t get involve with the shabda of His praise, get weary of wearing religious robes and burn in Maya. Those who are involved with Prabh, merge with Him.

ਸਪਤਮੀ ਸਤੁ ਸੰਤੋਖੁ ਸਰੀਰਿ ॥

ਸਾਤ ਸਮੁੰਦ ਭਰੇ ਨਿਰਮਲ ਨੀਰਿ ॥
ਮਜਨੁ ਸੀਲੁ ਸਚੁ ਰਿਦੈ ਵੀਚਾਰਿ ॥

ਗੁਰ ਕੈ ਸਬਦਿ ਪਾਵੈ ਸਭਿ ਪਾਰਿ ॥
ਮਨਿ ਸਾਚਾ ਮੁਖਿ ਸਾਚਉ ਭਾਇ ॥

ਸਚੁ ਨੀਸਾਣੈ ਠਾਕ ਨ ਪਾਇ ॥੯॥

Sapṯamī saṯ sanṯokẖ sarīr.

Sāṯ samunḏ bẖare nirmal nīr.

Majan sīl sacẖ riḏai vīcẖār.

Gur kai sabaḏ pāvai sabẖ pār.

Man sācẖā mukẖ sācẖa-o bẖā-e.

Sacẖ nīsāṇai ṯẖāk na pā-e. ||9||

In essence: (lunar day seventh) Those persons, who are contented, who do community service, control their five passions and who clean themselves through high morality and ethics by reflecting on Har in their hearts, ferry across (The Maya ocean) through the Guru’s shabda. They keep Har in their hearts and His name on their mouths in His love; they obtain His name-pass for His court; therefore, nothing becomes an obstacle in their way.

        Once one becomes virtuous, one becomes able to get elevated to a high realm that leads to real liberation.

ਅਸਟਮੀ ਅਸਟ ਸਿਧਿ ਬੁਧਿ ਸਾਧੈ ॥

ਸਚੁ ਨਿਹਕੇਵਲੁ ਕਰਮਿ ਅਰਾਧੈ ॥
ਪਉਣ ਪਾਣੀ ਅਗਨੀ ਬਿਸਰਾਉ ॥

ਤਹੀ ਨਿਰੰਜਨੁ ਸਾਚੋ ਨਾਉ ॥
ਤਿਸੁ ਮਹਿ ਮਨੂਆ ਰਹਿਆ ਲਿਵ ਲਾਇ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕੁ ਕਾਲੁ ਨ ਖਾਇ ॥੧੦॥

Astamī asat siḏẖ buḏẖ sāḏẖai.

Sacẖ nihkeval karam arāḏẖai.

Pa-uṇ pāṇī agnī bisrā-o.

Ŧahī niranjan sācẖo nā-o.

Ŧis mėh manū-ā rahi-ā liv lā-e.

Paraṇvaṯ Nānak kāl na kẖā-e. ||10||

In essence: (Lunar day): One, who instead of going after eight psychic powers, controls one’s intellect by involving in the praise of the immaculate Ekankar, remains above the three qualities of Maya with His grace. In such a person abides the immaculate Ekankar. Oh Nanak! One, who remains meditated on Him, overcomes the fear of death (it just doesn’t bother one).

        The three qualities of Maya keeps one involves in this or that pursuit. Thus it fails one in obtaining the liberation one needs to become one with the Creator.

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ਨਾਉ ਨਉਮੀ ਨਵੇ ਨਾਥ ਨਵ ਖੰਡਾ ॥

ਘਟਿ ਘਟਿ ਨਾਥੁ ਮਹਾ ਬਲਵੰਡਾ ॥
ਆਈ ਪੂਤਾ ਇਹੁ ਜਗੁ ਸਾਰਾ ॥

ਪ੍ਰਭ ਆਦੇਸੁ ਆਦਿ ਰਖਵਾਰਾ ॥
ਆਦਿ ਜੁਗਾਦੀ ਹੈ ਭੀ ਹੋਗੁ ॥

ਓਹੁ ਅਪਰੰਪਰੁ ਕਰਣੈ ਜੋਗੁ ॥੧੧॥

Nā-o na-umī nave nāth nav kẖanda.

Gẖat gẖat nāth mahā balvandā.

Ā-ī pūṯā ih jag sārā.

Parabẖ āḏes āḏ rakẖvārā.

Āḏ jugāḏī hai bẖī hog.

Oh aprampar karṇai jog. ||11||

In essence: (Ninth Lunar day): The real Yogi is Akalpurakh, who permeates the nine regions, and who is the Supreme Master. This world has emanated from Him (Akalpurakh is the origin of all). We should bow to Him; He is our Protector. He has been here since the beginning and through all ages. He is here today and He will be here in the future too. He is infinite and omnipotent.

        The Guru’s follower’s goal is to become one with the all powerful, eternal, and protector.

ਦਸਮੀ ਨਾਮੁ ਦਾਨੁ ਇਸਨਾਨੁ ॥

ਅਨਦਿਨੁ ਮਜਨੁ ਸਚਾ ਗੁਣ ਗਿਆਨੁ ॥
ਸਚਿ ਮੈਲੁ ਨ ਲਾਗੈ ਭ੍ਰਮੁ ਭਉ ਭਾਗੈ ॥

ਬਿਲਮੁ ਨ ਤੂਟਸਿ ਕਾਚੈ ਤਾਗੈ ॥
ਜਿਉ ਤਾਗਾ ਜਗੁ ਏਵੈ ਜਾਣਹੁ ॥

ਅਸਥਿਰੁ ਚੀਤੁ ਸਾਚਿ ਰੰਗੁ ਮਾਣਹੁ ॥੧੨॥

Ḏasmī nām ḏān isnān.

An-ḏin majan sacẖā guṇ gi-ān.

Sacẖ mail na lāgai bẖaram bẖa-o bẖāgai.

Bilam na ṯūtas kācẖai ṯāgai.

Ji-o ṯāgā jag evai jāṇhu.

Asthir cẖīṯ sācẖ rang māṇhu. ||12||

In essence: (Tenth Lunar day) Remembering Ekankar’s name is equal to giving away charity and doing ablution. Having His divine knowledge is a cleaning process because of which no filth of Maya attaches to the mind. Instead with it, one’s fear and doubt go away as the flimsy thread takes no time to break. Deem the world as the flimsy thread; keep the mind stilled with Ekankar and enjoy His bliss.

        In the above, the Guru opens up about a new reality about the importance of the Creator’s praise: Praising Him is better than any virtuous deed.

ਏਕਾਦਸੀ ਇਕੁ ਰਿਦੈ ਵਸਾਵੈ ॥

ਹਿੰਸਾ ਮਮਤਾ ਮੋਹੁ ਚੁਕਾਵੈ ॥
ਫਲੁ ਪਾਵੈ ਬ੍ਰਤੁ ਆਤਮ ਚੀਨੈ ॥

ਪਾਖੰਡਿ ਰਾਚਿ ਤਤੁ ਨਹੀ ਬੀਨੈ ॥
ਨਿਰਮਲੁ ਨਿਰਾਹਾਰੁ ਨਿਹਕੇਵਲੁ ॥

ਸੂਚੈ ਸਾਚੇ ਨਾ ਲਾਗੈ ਮਲੁ ॥੧੩॥

Ėkāḏasī ik riḏai vasāvai.

Hinsā mamṯā moh cẖukẖāvai.

Fal pāvai baraṯ āṯam cẖīnai.

Pakẖand rācẖ ṯaṯ nahī bīnai.

Nirmal nirāhār nihkeval.

Sūcẖai sācẖe nā lāgai mal. ||13||

In essence: (Eleventh Lunar day): One, who keeps only Akalpurakh in one’s heart, who gets rid of cruelty and attachment and who realizes one’s “inner self”, has performed fasting (believe this). By practicing hypocrisy (like doing fasts), one cannot realize Akalpurakh. The immaculate Creator doesn’t need food and He is above the Maya filth.

        As one desires to get closer to the Creator, one needs to eliminate one’s feelings that litter one with cruelty, hypocrisy, and attachment. It is very important to realize first the inner self.

ਜਹ ਦੇਖਉ ਤਹ ਏਕੋ ਏਕਾ ॥

ਹੋਰਿ ਜੀਅ ਉਪਾਏ ਵੇਕੋ ਵੇਕਾ ॥
ਫਲੋਹਾਰ ਕੀਏ ਫਲੁ ਜਾਇ ॥

ਰਸ ਕਸ ਖਾਏ ਸਾਦੁ ਗਵਾਇ ॥
ਕੂੜੈ ਲਾਲਚਿ ਲਪਟੈ ਲਪਟਾਇ ॥

ਛੂਟੈ ਗੁਰਮੁਖਿ ਸਾਚੁ ਕਮਾਇ ॥੧੪॥

Jah ḏekẖ-a-u ṯah eko ekā.

Hor jī-a upā-e veko vekā.

Falohār kī-e fal jā-e.

Ras kas kẖā-e sāḏ gavā-e.

Kūrhai lālacẖ laptai laptā-e.

Cẖẖūtai gurmukẖ sācẖ kamā-e. ||14||

In essence: Wherever I look, I see only Akalpurakh; He has created other lives of various kinds. By eating just the fruits on eleventh fasting lunar day, one loses the fruit of one’s done deed. By eating delicacies, one loses His name taste, because then one remains engrossed in false greed; however, through the Guru, one can get rid of one’s such bonds by meditating on Akalpurakh.

        The Guru states that the lunar days shouldn’t be used for fasting or eating delicious dishes but to involve with the Creator by falling in love with Him forever.

ਦੁਆਦਸਿ ਮੁਦ੍ਰਾ ਮਨੁ ਅਉਧੂਤਾ ॥

ਅਹਿਨਿਸਿ ਜਾਗਹਿ ਕਬਹਿ ਨ ਸੂਤਾ ॥
ਜਾਗਤੁ ਜਾਗਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥

ਗੁਰ ਪਰਚੈ ਤਿਸੁ ਕਾਲੁ ਨ ਖਾਇ ॥
ਅਤੀਤ ਭਏ ਮਾਰੇ ਬੈਰਾਈ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਤਹ ਲਿਵ ਲਾਈ ॥੧੫॥

Ḏu-āḏas muḏrā man a-uḏẖūṯā.

Ahinis jāgėh kabėh na sūṯā.

Jāgaṯ jāg rahai liv lā-e.

Gur parcẖai ṯis kāl na kẖā-e.

Aṯīṯ bẖa-e māre bairā-ī.

Paraṇvaṯ Nānak ṯah liv lā-ī. ||15||

In essence: (Twelfth Lunar day) A person, who remains awake from the Maya influences and who never becomes unaware of its strength by meditating on Akalpurakh, is really detached one (thus one’s life is having all twelve signs). This way, one remains involved with the Guru and the death doesn’t bother one. Nanak humbly says that a person, who meditates on Akalpurakh, becomes detached and gets rid of all the evil-intentions.

        By getting involved with the Creator, one succeeds in replacing ill intentions with virtuous thinking.

ਦੁਆਦਸੀ ਦਇਆ ਦਾਨੁ ਕਰਿ ਜਾਣੈ ॥

ਬਾਹਰਿ ਜਾਤੋ ਭੀਤਰਿ ਆਣੈ ॥
ਬਰਤੀ ਬਰਤ ਰਹੈ ਨਿਹਕਾਮ ॥

ਅਜਪਾ ਜਾਪੁ ਜਪੈ ਮੁਖਿ ਨਾਮ ॥
ਤੀਨਿ ਭਵਣ ਮਹਿ ਏਕੋ ਜਾਣੈ ॥

ਸਭਿ ਸੁਚਿ ਸੰਜਮ ਸਾਚੁ ਪਛਾਣੈ ॥੧੬॥

Ḏu-āḏasī ḏa-i-ā ḏān kar jāṇai.

Bāhar jāṯo bẖīṯar āṇai.

Barṯī baraṯ rahai nihkām.

Ajpā jāp japai mukẖ nām.

Ŧīn bẖavaṇ mėh eko jāṇai.

Sabẖ sucẖ sanjam sācẖ pacẖẖāṇai. ||16||

In essence: (Twelfth Lunar day): one, who knows how to show compassion toward others and keeps one’s mind within instead of letting it wander, observes real fasting (such person doesn’t need to observe fasting). Thus one, by becoming immaculate, remembers His name in one’s heart and sees the same Akalpurakh in the three worlds. This way, one obtains all purity and self-restraining by realizing Akalpurakh.

        By becoming virtuous, one sees only Ekankar everywhere.

ਤੇਰਸਿ ਤਰਵਰ ਸਮੁਦ ਕਨਾਰੈ ॥

ਅੰਮ੍ਰਿਤੁ ਮੂਲੁ ਸਿਖਰਿ ਲਿਵ ਤਾਰੈ ॥
ਡਰ ਡਰਿ ਮਰੈ ਨ ਬੂਡੈ ਕੋਇ ॥

ਨਿਡਰੁ ਬੂਡਿ ਮਰੈ ਪਤਿ ਖੋਇ ॥
ਡਰ ਮਹਿ ਘਰੁ ਘਰ ਮਹਿ ਡਰੁ ਜਾਣੈ ॥

ਤਖਤਿ ਨਿਵਾਸੁ ਸਚੁ ਮਨਿ ਭਾਣੈ ॥੧੭॥

Ŧeras ṯarvar samuḏ kanārai.

Amriṯ mūl sikẖar liv ṯārai.

Dar dar marai na būdai ko-e.

Nidar būd marai paṯ kẖo-e.

Dar mėh gẖar gẖar mėh dar jāṇai.

Ŧakẖaṯ nivās sacẖ man bẖāṇai. ||17||

In essence: (Thirteen Lunar day): The human body is like a tree on the seashore. One, who uses Ekankar’s name as the perfect support of life, doesn’t remain in fear; one doesn’t go astray. (Contrary to that) One, who has no fear of Ekankar, gets drowned in Maya and loses one’s honor. One, who bears fear and respect for Ekankar in one’s heart, obtains a place on His eternal throne; this way, Ekankar becomes pleasing to one.

        Being virtuous one develops fear and respect for the Creator and gets rid of all kinds of fears or anxieties. One’s this state of mind makes one realize Him.

ਚਉਦਸਿ ਚਉਥੇ ਥਾਵਹਿ ਲਹਿ ਪਾਵੈ ॥

ਰਾਜਸ ਤਾਮਸ ਸਤ ਕਾਲ ਸਮਾਵੈ ॥
ਸਸੀਅਰ ਕੈ ਘਰਿ ਸੂਰੁ ਸਮਾਵੈ ॥

ਜੋਗ ਜੁਗਤਿ ਕੀ ਕੀਮਤਿ ਪਾਵੈ ॥
ਚਉਦਸਿ ਭਵਨ ਪਾਤਾਲ ਸਮਾਏ ॥

ਖੰਡ ਬ੍ਰਹਮੰਡ ਰਹਿਆ ਲਿਵ ਲਾਏ ॥੧੮॥

Cẖa-uḏas cẖa-uthe thāvėh lėh pāvai.

Rājas ṯāmas saṯ kāl samāvai.

Sasī-ar kai gẖar sūr samāvai.

Jog jugaṯ kī kīmaṯ pāvai.

Cẖa-uḏas bẖavan pāṯāl samā-e.

Kẖand barahmand rahi-ā liv lā-e. ||18||

In essence: (Fourteenth Lunar day): One, who obtains the fourth state of mind where the three qualities of Maya do not affect, negates the effect of Maya completely. In there, the heat of desires is cooled off because of the peace settled in the mind; one realizes how to be with Akalpurakh and to value its importance. Thus one remains meditated on Akalpurakh, who permeates the fourteen worlds and the nether regions.

        The fourth state of mind is what should be one’s goal, and once one obtains it, one’s world is changed.

ਅਮਾਵਸਿਆ ਚੰਦੁ ਗੁਪਤੁ ਗੈਣਾਰਿ ॥

ਬੂਝਹੁ ਗਿਆਨੀ ਸਬਦੁ ਬੀਚਾਰਿ ॥
ਸਸੀਅਰੁ ਗਗਨਿ ਜੋਤਿ ਤਿਹੁ ਲੋਈ ॥

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕਰਤਾ ਸੋਈ ॥
ਗੁਰ ਤੇ ਦੀਸੈ ਸੋ ਤਿਸ ਹੀ ਮਾਹਿ ॥

ਮਨਮੁਖਿ ਭੂਲੇ ਆਵਹਿ ਜਾਹਿ ॥੧੯॥

Amāvasi-ā cẖanḏ gupaṯ gaiṇār.

Būjẖhu gi-ānī sabaḏ bīcẖār.

Sasī-ar gagan joṯ ṯihu lo-ī.

Kar kar vekẖai karṯā so-ī.

Gur ṯe ḏīsai so ṯis hī māhi.

Manmukẖ bẖūle āvahi jāhi. ||19||

In essence: (Moon’s lunar day) Oh wise man! Reflect on the Guru’s Shabda to understand Akalpurakh. The moon remains invisible during the day, but at night, the same moon illumines the world. Akalpurakh creates and watches everything. He is present in the heart, but through the Guru, He is realized. A person, who sees Akalpurakh through the Guru, remains meditated on Him; however, the mind-slaves go astray and keep coming and going.

        As long as one avoids practicing the Guru’s shabda, one doesn’t realize its shinning advice; however, once one starts putting it in practice, it illuminates one.

ਘਰੁ ਦਰੁ ਥਾਪਿ ਥਿਰੁ ਥਾਨਿ ਸੁਹਾਵੈ ॥

ਆਪੁ ਪਛਾਣੈ ਜਾ ਸਤਿਗੁਰੁ ਪਾਵੈ ॥
ਜਹ ਆਸਾ ਤਹ ਬਿਨਸਿ ਬਿਨਾਸਾ ॥

ਫੂਟੈ ਖਪਰੁ ਦੁਬਿਧਾ ਮਨਸਾ ॥
ਮਮਤਾ ਜਾਲ ਤੇ ਰਹੈ ਉਦਾਸਾ ॥

ਪ੍ਰਣਵਤਿ ਨਾਨਕ ਹਮ ਤਾ ਕੇ ਦਾਸਾ ॥੨੦॥੧॥

Gẖar ḏar thāp thir thān suhāvai.

Āp pacẖẖāṇai jā saṯgur pāvai.

Jah āsā ṯah binas bināsā.

Fūtai kẖapar ḏubiḏẖā mansā.

Mamṯā jāl ṯe rahai uḏāsā.

Paraṇvaṯ Nānak ham ṯā ke ḏāsā. ||20||1||

In essence: One, who obtains the Satiguru, realizes one’s “inner - self” and stills one’s mind within by getting focused on Akalpurakh firmly. Then one’s hopes, which used to be in one’s heart, vanish; one’s mentality of claims and duality end and one remains away from the bonds of Maya. Nanak humbly says that he is a servant of such a person.

        As one progresses according to the Guru’s advice on the Guru’s divine path, one starts knowing the inner self, and finally one realizes the Creator as well. After that one doesn’t use the days or nights to put up shows like keeping fast and eating delicacies at the end of fasting, because one’s mind, once drenched in Maya, becomes free of it totally. As it occurs, one’s mind stills in Ekankar’s love forever.

Elaboration by

Gurdeep Singh