Spiritual progression is procured only through a daring battle to be fought within; the human mind is said to be like an unyielding king in the Gurbani (61, SGGS), and a sincere battle must be fought with it to attain progression in the spiritual realms, because it is enveloped in the Maya pursuits layered with breathtaking attractions.  To attain spiritual progression that ultimately leads to a bond free life must be attained by negating the magnetic spell of Maya attractions; there is no “between way”. In this regard, even being wealthy, one lives without the Maya bonds. First Nanak makes it a little simpler for us by asking us to take just four vital steps with ingenuity that will procure the ultimate freedom. To guide us, the Guru’s those four steps are:

1. To know the Creator and to get into His praise.
2. To realize that the Guru, who is spiritually experienced, must be followed.
3. To stay in the environment that keeps our attention on the Creator impeccably.
4. To realize and to live His ordinance, which is flawlessly in force.

          The rest is left on the grace of the Creator, who judges us in His own ways.  In Japji, First Nanak talks about this spiritual journey in the stanzas from 35 to 37 (7, 8, SGGS). The shabda we are discussing here in this regard is on 71-72, SGGS in Sri Raag.

          First the Guru tries to express the formless Creator’s presence in His creation and infinity.  It is only He, who is infinite with such an impressive power; indeed, we should sacrifice to Him (The Creator is beyond gender, because He is not limited to the lives that are divided into genders; He is also expressed as mother nature; using masculine pronoun for Him is just a way of expressing Him). We should praise Him more than anyone else.

          In knowing Him, it is also included that He has created the world and assigned it to various tasks; underline idea is this that every incident, life and thing remain subject to His irreproachable ordinance. That realization will diminish one’s mind’s conceit; only this way, humility sets in one’s mind.

ਸਿਰੀਰਾਗੁ ਮਹਲਾ ੧ ਘਰੁ ੩ ॥

Sirīrāg mėhlā 1 gẖar 3.

Raag Sree Raag the bani of first Nanak, house third.

ਜੋਗੀ ਅੰਦਰਿ ਜੋਗੀਆ ॥

ਤੂੰ ਭੋਗੀ ਅੰਦਰਿ ਭੋਗੀਆ ॥

ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਇਆ ਸੁਰਗਿ ਮਛਿ ਪਇਆਲਿ ਜੀਉ ॥੧॥

Jogī anḏar jogī-ā.

Ŧūʼn bẖogī anḏar bẖogī-ā.

Ŧerā anṯ na pā-i-ā surag macẖẖ pa-i-āl jī-o. ||1||

In essence: Oh Ekankar! You are the Yogi and the Reveler, as you are dwelling in them. Your limits are not known. You are present here, the nether lands, and the heaven.

Note: Some interpreters interpret the word “Andir” as “among”, but it should be interpreted as “within”.

ਹਉ ਵਾਰੀ ਹਉ ਵਾਰਣੈ ਕੁਰਬਾਣੁ ਤੇਰੇ ਨਾਵ ਨੋ ॥੧॥ ਰਹਾਉ ॥

Ha-o vārī ha-o vārṇai kurbāṇ ṯere nāv no. ||1|| rahā-o.

I sacrifice again and again to your name. Pause.

ਤੁਧੁ ਸੰਸਾਰੁ ਉਪਾਇਆ ॥

ਸਿਰੇ ਸਿਰਿ ਧੰਧੇ ਲਾਇਆ ॥

ਵੇਖਹਿ ਕੀਤਾ ਆਪਣਾ ਕਰਿ ਕੁਦਰਤਿ ਪਾਸਾ ਢਾਲਿ ਜੀਉ ॥੨॥

Ŧuḏẖ sansār upā-i-ā.

Sire sir ḏẖanḏẖe lā-i-ā.

vekẖėh kīṯā āpṇā kar kuḏraṯ pāsā dẖāl jī-o. ||2||

You have created this world and assigned it to various tasks. You watch your creation like throwing a dice to see which way the game goes.

          A point to be understand here is the Guru’s analogy of throwing a dice; when dice is thrown, how does it sit concludes its outcome. In other words, we are His thrown dices. His world game is played in the same manner; obviously He is a cause of everything; nonetheless, no blame should be given to Him. A storm builds up in the ocean because of certain conditions, but what the storm does shouldn’t be deemed as His fault.

ਪਰਗਟਿ ਪਾਹਾਰੈ ਜਾਪਦਾ ॥

ਸਭੁ ਨਾਵੈ ਨੋ ਪਰਤਾਪਦਾ ॥

ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਮੋਹੀ ਮਾਇਆ ਜਾਲਿ ਜੀਉ ॥੩॥

Pargat pahārai jāpḏā.

Sabẖ nāvai no parṯāpḏā.

Saṯgur bājẖ na pā-i-o sabẖ mohī mā-i-ā jāl jī-o. ||3||

You are seen manifest in your all-visible creation. All people long for your name, but without the Satiguru, no one can obtain it, because all are caught in the net of Maya.

          People want to realize the Creator, but they, being caught in the Maya net, fail; however, there is a solution: to take the Guru’s refuge sincerely. The second step is to know the Guru. In a Guru’s garb, cheats have established their shops to gather money; First Nanak educates us that in this regard: we must understand that only that Guru, who himself has realized the Creator, can be helpful. A Guru, who claims to know the Creator but in reality he doesn’t, will ruin the followers by using them for his selfish purposes. In the following verses, he praises the true Guru, who helps the followers in realizing the Creator.  Such a Guru’s congregation will help certainly, because in there, one’s mind is molded according to the Guru’s teachings. It is the true Guru, who guides the followers to perfection, who teaches the followers to avoid all other misleading paths but remembering the Creator sincerely and who makes this behavior unchangeable; his congregation works as supporting environments.  Those, who sit together in the Guru’s house and talk about their personal stuff, cannot be a part of “Satsang”; nay, they work as an adversary force:

SGGS, 71-72

ਸਤਿਗੁਰ ਕਉ ਬਲਿ ਜਾਈਐ ॥

ਜਿਤੁ ਮਿਲਿਐ ਪਰਮ ਗਤਿ ਪਾਈਐ ॥

ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਲੋਚਦੇ ਸੋ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੪॥

Saṯgur ka-o bal jā-ī-ai.

Jiṯ mili-ai param gaṯ pā-ī-ai.

Sur nar mun jan locẖḏe so saṯgur ḏī-ā bujẖā-e jī-o. ||4||

I sacrifice to the Satiguru by meeting whom one gets the highest state of mind. By meeting the Satiguru, one realizes Akalpurakh, whom the Devtas and holy people long for.

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥

ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥

ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥

Saṯsangaṯ kaisī jāṇī-ai.

Jithai eko nām vakẖāṇī-ai.

Ėko nām hukam hai Nānak saṯgur ḏī-ā bujẖā-e jī-o. ||5||

What is satsangat? (The answer) A congregation where only Akalpurakh’s name is uttered is called “Satsang”(A place where He is praised) Oh Nanak! Akalpurakh’s order is to praise His name only, and the Satiguru has given this understanding.

          In the following, the Guru makes us aware that the people, who are gone strayed, are also under His ordinance. They lack His grace and go astray. It is their bad luck to be away from the Creator. Who are they? It is those ones, who have forgotten the Creator under the magnetic spell of Maya.  When the Maya love dominates one, clearly one loses interest in developing love for the Creator. All the same, if He wills, He saves such individuals by enshrining in them a strong instinct of praising Him. Because of that, they remain in love with Him; otherwise, merely uttering His name remains hypocritical act.

ਇਹੁ ਜਗਤੁ ਭਰਮਿ ਭੁਲਾਇਆ ॥

ਆਪਹੁ ਤੁਧੁ ਖੁਆਇਆ ॥

ਪਰਤਾਪੁ ਲਗਾ ਦੋਹਾਗਣੀ ਭਾਗ ਜਿਨਾ ਕੇ ਨਾਹਿ ਜੀਉ ॥੬॥

Ih jagaṯ bẖaram bẖulā-i-ā.

Āphu ṯuḏẖ kẖu-ā-i-ā.

Parṯāp lagā ḏuhāgaṇī bẖāg jinā ke nāhi jī-o. ||6||

Oh Ekankar! This world has gone astray in doubt, because you yourself have caused it. Those unlucky brides, who don’t have good luck, endure agony (unlucky: those who don’t have developed love for Ekankar; the Guru defines it in the next verses)

ਦੋਹਾਗਣੀ ਕਿਆ ਨੀਸਾਣੀਆ ॥

ਖਸਮਹੁ ਘੁਥੀਆ ਫਿਰਹਿ ਨਿਮਾਣੀਆ ॥

ਮੈਲੇ ਵੇਸ ਤਿਨਾ ਕਾਮਣੀ ਦੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ਜੀਉ ॥੭॥

Ḏuhāgaṇī ki-ā nīsāṇī-ā.

Kẖasmahu gẖuthī-ā firėh nimāṇī-ā.

Maile ves ṯinā kāmṇī ḏukẖī raiṇ vihā-e jī-o. ||7||

What is the distinguished mark of the unfortunate brides? (Answer) They wander dishonored as they are away from their Spouse, Ekankar. They are dirty (with conceit, greed, anger, lust, and attachment) and they spend their lives in pain.

ਸੋਹਾਗਣੀ ਕਿਆ ਕਰਮੁ ਕਮਾਇਆ ॥

ਪੂਰਬਿ ਲਿਖਿਆ ਫਲੁ ਪਾਇਆ ॥

ਨਦਰਿ ਕਰੇ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੮॥

Sohāgaṇī ki-ā karam kamā-i-ā.

Pūrab likẖi-ā fal pā-i-ā.

Naḏar kare kai āpṇī āpe la-e milā-e jī-o. ||8||

What the fortunate brides have done? They have reaped what they have sown. If Prabh wishes, He unites the mortals with Him with His grace.

ਹੁਕਮੁ ਜਿਨਾ ਨੋ ਮਨਾਇਆ ॥

ਤਿਨ ਅੰਤਰਿ ਸਬਦੁ ਵਸਾਇਆ ॥

ਸਹੀਆ ਸੇ ਸੋਹਾਗਣੀ ਜਿਨ ਸਹ ਨਾਲਿ ਪਿਆਰੁ ਜੀਉ ॥੯॥

Hukam jinā no manā-i-ā.

Ŧin anṯar sabaḏ vasā-i-ā.

Sahī-ā se sohāgaṇī jin sah nāl pi-ār jī-o. ||9||

Those ones to whom Akalpurakh has caused to follow His ordinance enshrine His praise in their hearts. Only those mates who are in love with their Spouse are fortunate.

          As they remain in His love, they realize His ordinance as well; they don’t doubt His ordinance. Why? Because the Creator blesses them with the true Guru; it is only the true Guru, who opens their closed minds and unites them with Him. The Guru doesn’t let us judge others on the basis of religion, or race or color or caste. We, as long as we remain obedient to our Guru, refrain from slandering others, hating others, engrossing in greed, lust, anger, avarice and conceit. This way, our behavior brings us closer to our Creator and our love for Him starts blooming.

ਜਿਨਾ ਭਾਣੇ ਕਾ ਰਸੁ ਆਇਆ ॥

ਤਿਨ ਵਿਚਹੁ ਭਰਮੁ ਚੁਕਾਇਆ ॥

ਨਾਨਕ ਸਤਿਗੁਰੁ ਐਸਾ ਜਾਣੀਐ ਜੋ ਸਭਸੈ ਲਏ ਮਿਲਾਇ ਜੀਉ ॥੧੦॥

Jinā bẖāṇe kā ras ā-i-ā.

Ŧin vicẖahu bẖaram cẖukā-i-ā.

Nānak saṯgur aisā jāṇī-ai jo sabẖsai la-e milā-e jī-o. ||10||

Those ones who have enjoyed obeying His ordinance get rid of their doubt (about His ordinance). Oh Nanak! He is the Satiguru, who unites all with Akalpurakh.

ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਫਲੁ ਪਾਇਆ ॥

ਜਿਨਿ ਵਿਚਹੁ ਅਹਕਰਣੁ ਚੁਕਾਇਆ ॥

ਦੁਰਮਤਿ ਕਾ ਦੁਖੁ ਕਟਿਆ ਭਾਗੁ ਬੈਠਾ ਮਸਤਕਿ ਆਇ ਜੀਉ ॥੧੧॥

Saṯgur mili-ai fal pā-i-ā.

Jin vicẖahu ahkaraṇ cẖukā-i-ā.

Ḏurmaṯ kā ḏukẖ kati-ā bẖāg baiṯẖā masṯak ā-e jī-o. ||11||

A person who has met the Satiguru receives the fruit of Prabh’s name by eliminating his self-conceit; he overcomes his pain and becomes fortunate.

          The third step comes after meeting the true Guru. It is to deem Ekankar’s praise as a way of life while performing truthful duties of a household. Through the true Guru, it is realized that His ordinance is in force; thus His devotees believe in Him without a question. The Guru also says that the third step can be taken after meeting the Guru and when the Guru is really met, one gets absorbed in His name praise; if not, the Guru is not met. Let us take another example. We see a doctor, right? When we go there, we see the doctor, but “seeing the doctor” is completed only when the doctor diagnoses us or explains us what is wrong with us and how it can be overcome. In the same manner, seeing the Guru is completed when we do what the Guru advises us to do. We progress spiritually through the true Guru; therefore, the guiding power of Ekankar exists in the Guru’s teachings. As the true Guru’s follower progresses, he or she realizes that His blessings have started pouring in. Then the wrong paths disappear and any religious show off becomes insignificant. As chanting mantras remains useless, or doing path of certain bani numerous times also becomes insignificant, because the mind is conditioned to such acts and it never gets involved fully with Ekankar. Today, the Sikhs’ Guru is Sri Guru Granth Sahib; therefore, seeing the Guru will not be only sitting in the Guru’s presence, but also deeming the bani as true and living according to it.

ਅੰਮ੍ਰਿਤੁ ਤੇਰੀ ਬਾਣੀਆ ॥

ਤੇਰਿਆ ਭਗਤਾ ਰਿਦੈ ਸਮਾਣੀਆ ॥

ਸੁਖ ਸੇਵਾ ਅੰਦਰਿ ਰਖਿਐ ਆਪਣੀ ਨਦਰਿ ਕਰਹਿ ਨਿਸਤਾਰਿ ਜੀਉ ॥੧੨॥

Amriṯ ṯerī bāṇī-ā.

Ŧeri-ā bẖagṯā riḏai samāṇī-ā.

Sukẖ sevā anḏar rakẖi-ai āpṇī naḏar karahi nisṯār jī-o. ||12||

Oh Akalpurakh! The bani of your praise is nectar! It remains in the hearts of your devotees. They keep your service and devotion in their hearts. By bestowing your grace, you save them.

ਸਤਿਗੁਰੁ ਮਿਲਿਆ ਜਾਣੀਐ ॥

ਜਿਤੁ ਮਿਲਿਐ ਨਾਮੁ ਵਖਾਣੀਐ ॥

ਸਤਿਗੁਰ ਬਾਝੁ ਨ ਪਾਇਓ ਸਭ ਥਕੀ ਕਰਮ ਕਮਾਇ ਜੀਉ ॥੧੩॥

Saṯgur mili-ā jāṇī-ai.

Jiṯ mili-ai nām vakẖāṇī-ai.

Saṯgur bājẖ na pā-i-o sabẖ thakī karam kamā-e jī-o. ||13||

Only then you believe that Satiguru has met you when your mind starts uttering Ekankar’s name. Without the Satiguru, His name is not obtained. All people have gotten weary of doing all other deeds (pilgrimage or fasting etc.).

ਹਉ ਸਤਿਗੁਰ ਵਿਟਹੁ ਘੁਮਾਇਆ ॥

ਜਿਨਿ ਭ੍ਰਮਿ ਭੁਲਾ ਮਾਰਗਿ ਪਾਇਆ ॥

ਨਦਰਿ ਕਰੇ ਜੇ ਆਪਣੀ ਆਪੇ ਲਏ ਰਲਾਇ ਜੀਉ ॥੧੪॥

Ha-o saṯgur vitahu gẖumā-i-ā.

Jin bẖaram bẖulā mārag pā-i-ā.

Naḏar kare je āpṇī āpe la-e ralā-e jī-o. ||14||

I sacrifice to the Satiguru, who has put me on the right path; otherwise, I was going to a wrong direction. If Akalpurakh bestows His grace, He unites the mortals with Him.

ਤੂੰ ਸਭਨਾ ਮਾਹਿ ਸਮਾਇਆ ॥

ਤਿਨਿ ਕਰਤੈ ਆਪੁ ਲੁਕਾਇਆ ॥

ਨਾਨਕ ਗੁਰਮੁਖਿ ਪਰਗਟੁ ਹੋਇਆ ਜਾ ਕਉ ਜੋਤਿ ਧਰੀ ਕਰਤਾਰਿ ਜੀਉ ॥੧੫॥

Ŧūʼn sabẖnā māhi samā-i-ā.

Ŧin karṯai āp lukā-i-ā.

Nānak gurmukẖ pargat ho-i-ā jā ka-o joṯ ḏẖarī karṯār jī-o. ||15||

Oh Creator! You permeate all. You have concealed yourself (though you permeate all). Oh Nanak! Akalpurakh becomes manifest in those ones, in whom He infuses His light (through the Guru).

          The last step is to live remembering His blessings. He creates and puts before the mortal the Maya attractions and a way out to live in His love. Blessed are those, who choose His love over the Maya attractions. When one reaches to the fourth step, one sees nothing but His dominating ordinance. When He blesses, no obstacle comes in our way. None is left to hate or slander. One becomes one with Ekankar and feels Him all around. Then it is realized how He has established different shows. With His blessings His show becomes attractive, and one sees them without having any influence of greed, lust, anger, avarice and conceit.

ਆਪੇ ਖਸਮਿ ਨਿਵਾਜਿਆ ॥

ਜੀਉ ਪਿੰਡੁ ਦੇ ਸਾਜਿਆ ॥

ਆਪਣੇ ਸੇਵਕ ਕੀ ਪੈਜ ਰਖੀਆ ਦੁਇ ਕਰ ਮਸਤਕਿ ਧਾਰਿ ਜੀਉ ॥੧੬॥

Āpe kẖasam nivāji-ā.

Jī-o pind ḏe sāji-ā.

Āpṇe sevak kī paij rakẖī-ā ḏu-e kar masṯak ḏẖār jī-o. ||16||

My Master has honored me. He has created me by giving me body and mind. He has kept the honor of His servant intact with His grace.

ਸਭਿ ਸੰਜਮ ਰਹੇ ਸਿਆਣਪਾ ॥

ਮੇਰਾ ਪ੍ਰਭੁ ਸਭੁ ਕਿਛੁ ਜਾਣਦਾ ॥

ਪ੍ਰਗਟ ਪ੍ਰਤਾਪੁ ਵਰਤਾਇਓ ਸਭੁ ਲੋਕੁ ਕਰੈ ਜੈਕਾਰੁ ਜੀਉ ॥੧੭॥

Sabẖ sanjam rahe si-āṇpā.

Merā parabẖ sabẖ kicẖẖ jāṇḏā.

Pargat parṯāp varṯā-i-o sabẖ lok karai jaikār jī-o. ||17||

All contrivance and intellect fail (I do not need them to tread on the Prabh’s path); my Prabh knows what I need to do. He bestows His grace on his attendant and the world acclaims His servant.

ਮੇਰੇ ਗੁਣ ਅਵਗਨ ਨ ਬੀਚਾਰਿਆ ॥

ਪ੍ਰਭਿ ਅਪਣਾ ਬਿਰਦੁ ਸਮਾਰਿਆ ॥

ਕੰਠਿ ਲਾਇ ਕੈ ਰਖਿਓਨੁ ਲਗੈ ਨ ਤਤੀ ਵਾਉ ਜੀਉ ॥੧੮॥

Mere guṇ avgan na bīcẖāri-ā.

Parabẖ apṇā biraḏ samāri-ā.

Kanṯẖ lā-e kai rakẖi-on lagai na ṯaṯī vā-o jī-o. ||18||

Akalpurakhh has not taken into consideration either of my merits, or demerits; as per His innate nature; He has kept me very close to Him lest I get harmed

ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰਭੂ ਧਿਆਇਆ ॥

ਜੀਇ ਇਛਿਅੜਾ ਫਲੁ ਪਾਇਆ ॥

ਸਾਹ ਪਾਤਿਸਾਹ ਸਿਰਿ ਖਸਮੁ ਤੂੰ ਜਪਿ ਨਾਨਕ ਜੀਵੈ ਨਾਉ ਜੀਉ ॥੧੯॥

Mai man ṯan parabẖū ḏẖi-ā-i-ā.

Jī-e icẖẖi-aṛā fal pā-i-ā.

Sāh pāṯisāh sir kẖasam ṯūʼn jap Nānak jīvai nā-o jī-o. ||19||

I did mediation on Prabh very honestly and I obtained its fruit, which I wished for. Oh Prabh! You are the king of kings! You are my Master at my back to protect me. Nanak lives by reciting your name.

Page 73, SGGS

ਤੁਧੁ ਆਪੇ ਆਪੁ ਉਪਾਇਆ ॥

ਦੂਜਾ ਖੇਲੁ ਕਰਿ ਦਿਖਲਾਇਆ ॥

ਸਭੁ ਸਚੋ ਸਚੁ ਵਰਤਦਾ ਜਿਸੁ ਭਾਵੈ ਤਿਸੈ ਬੁਝਾਇ ਜੀਉ ॥੨੦॥

Ŧuḏẖ āpe āp upā-i-ā.

Ḏūjā kẖel kar ḏikẖlā-i-ā.

Sabẖ sacẖo sacẖ varaṯḏā jis bẖāvai ṯisai bujẖā-e jī-o. ||20||

Oh Akalpurakh! You have created yourself and it’s your show through which you have exhibited yourself. You make that person, whom you like, understand this that you pervade everywhere.

          The winner in the spiritual realm is that one, who is blessed to know Him, to follow His ordinance and to praise Him.

ਗੁਰ ਪਰਸਾਦੀ ਪਾਇਆ ॥

ਤਿਥੈ ਮਾਇਆ ਮੋਹੁ ਚੁਕਾਇਆ ॥

ਕਿਰਪਾ ਕਰਿ ਕੈ ਆਪਣੀ ਆਪੇ ਲਏ ਸਮਾਇ ਜੀਉ ॥੨੧॥

Gur parsādī pā-i-ā.

Ŧithai mā-i-ā moh cẖukā-i-ā.

Kirpā kar kai āpṇī āpe la-e samā-e jī▫o. ||21||

Through the blessings of the Guru, one obtains Ekankar, who eliminates one’s Maya attachment. Actually it is Ekankar, who causes the devotee to get absorbed in Him with His grace.

          The Maya can be eradicated in His love with His blessings. If it is there, the spiritual progression remains a dream.

ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥

ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥

ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥੨੨॥

Gopī nai go-ālī-ā.

Ŧuḏẖ āpe go-e uṯẖālī-ā.

Hukmī bẖāʼnde sāji-ā ṯūʼn āpe bẖann savār jī-o. ||22||

Oh Prabh! You created Gopi, the river, and herdsman; you hold the earth at your own. As per your ordinance, you create the beings; you break them, and you embellish them.

          No one was there who acted independently; nothing happened beyond His ordinance, because all in all is Ekankar, the Creator

ਜਿਨ ਸਤਿਗੁਰ ਸਿਉ ਚਿਤੁ ਲਾਇਆ ॥

ਤਿਨੀ ਦੂਜਾ ਭਾਉ ਚੁਕਾਇਆ ॥

ਨਿਰਮਲ ਜੋਤਿ ਤਿਨ ਪ੍ਰਾਣੀਆ ਓਇ ਚਲੇ ਜਨਮੁ ਸਵਾਰਿ ਜੀਉ ॥੨੩॥

Jin saṯgur si-o cẖiṯ lā-i-ā.

Ŧinī ḏūjā bẖā-o cẖukā-ā.

Nirmal joṯ ṯin parāṇī-ā o-e cẖale janam savār jī-o. ||23||

Those ones who get attached to the Satiguru heartily become able to eradicate their love for Maya. Such mortals become pure and they depart from here by making their life-mission successful.

ਤੇਰੀਆ ਸਦਾ ਸਦਾ ਚੰਗਿਆਈਆ ॥

ਮੈ ਰਾਤਿ ਦਿਹੈ ਵਡਿਆਈਆਂ ॥

ਅਣਮੰਗਿਆ ਦਾਨੁ ਦੇਵਣਾ ਕਹੁ ਨਾਨਕ ਸਚੁ ਸਮਾਲਿ ਜੀਉ ॥੨੪॥੧॥

Ŧerī-ā saḏā saḏā cẖang-ā-ī-ā.

Mai rāṯ ḏihai vadi-ā-ī-āʼn.

Aṇmangi-ā ḏān ḏevṇā kaho Nānak sacẖ samāl jī-o. ||24||1||

Oh Ekankar! Excellences are your virtues! I praise you day and night. You give me even without my asking. Oh Nanak! Say this: (brothers!) Contemplate Ekankar.

          In that bliss, one starts enjoying His creation, which used to appear adversary before. One remains aware of the fact that behind all the biggest events was the Creator and thus He will remain like this forever. Loving Him, one praises what He gives, and also one praises Him even if He doesn’t. What more one want to have when one has entered into everlasting bliss. Life is a journey the Creator has put us on it; we start it with nothing and we end it with nothing. The grasping and gathering the materialistic things do not solve our problem: the Maya bondage, which keeps us separated from our Creator. Contentment makes our journey easier and comfortable and His love and feeling His presence always set us free from the bondage. Then, only then we come home to settle down within by ending our wandering and a load of worries and anxieties.

Wishes

Gurdeep Singh