paüṛī.
sev kītī santokhīīṁ jin̖ī saco sacu dhiāiā.
on̖ī mandai pairu na rakhio kari sukritu dharamu kamāiā.
on̖ī dunīā toṛe bandhanā annu pāṇī thoṛā khāiā.
tūṁ bakhsīsī agalā nit devahi caṛahi savāiā.
vaḍiāī vaḍā pāiā.7.
sev kītī santokhīīṁ jin̖ī saco sacu dhiāiā.
on̖ī mandai pairu na rakhio kari sukritu dharamu kamāiā.
on̖ī dunīā toṛe bandhanā annu pāṇī thoṛā khāiā.
tūṁ bakhsīsī agalā nit devahi caṛahi savāiā.
vaḍiāī vaḍā pāiā.7.
paüṛī. |
sev kītī santokhīīṁ jin̖ī saco sacu dhiāiā. |
on̖ī mandai pairu na rakhio kari sukritu dharamu kamāiā. |
on̖ī dunīā toṛe bandhanā annu pāṇī thoṛā khāiā. |
tūṁ bakhsīsī agalā nit devahi caṛahi savāiā. |
vaḍiāī vaḍā pāiā.7. |
Guru Nanak lays out the process for resolving this issue of I-ness by first speaking about the contented ones (those who have resolved I-ness). The Guru says that those who are really the contented ones are the ones who do service, who are contemplating on the Eternal. Service is not the only thing, it is one thing, but the service of contemplation of the 1Force is the service of these contented ones.
It is due to this, the Guru says, that their feet do not even walk in the wrong place. They are with the One, and so they know where to walk (how to live) — they have figured out what the principles are in life, they know what the good deeds are, and they know how to get rid of the entanglements of the world. They do not live in abundance or over-indulgence. In the context of various minimalist movements and asceticism-oriented spirituality around the globe, it is important to point out that Guru Nanak is not saying that we must go to a forest and get rid of all of our things in order to become a contented one. Performing minimalism or declaring asceticism is not enough. None of this can be done without the Wisdom, and only understanding the Wisdom is not enough. We must live the Wisdom, and change our behaviors to actually figure out what the principal things in life are.
Guru Nanak says that the One gives us grace and keeps giving. The way to connect to 1Force is by engaging in glorifying that One, through the service of contemplation of the One. It is through living out the Wisdom in this process — contemplation, doing good deeds, getting rid of entanglements, being minimalist in our engagement with the material — that we discover and connect with 1Force.
It is due to this, the Guru says, that their feet do not even walk in the wrong place. They are with the One, and so they know where to walk (how to live) — they have figured out what the principles are in life, they know what the good deeds are, and they know how to get rid of the entanglements of the world. They do not live in abundance or over-indulgence. In the context of various minimalist movements and asceticism-oriented spirituality around the globe, it is important to point out that Guru Nanak is not saying that we must go to a forest and get rid of all of our things in order to become a contented one. Performing minimalism or declaring asceticism is not enough. None of this can be done without the Wisdom, and only understanding the Wisdom is not enough. We must live the Wisdom, and change our behaviors to actually figure out what the principal things in life are.
Guru Nanak says that the One gives us grace and keeps giving. The way to connect to 1Force is by engaging in glorifying that One, through the service of contemplation of the One. It is through living out the Wisdom in this process — contemplation, doing good deeds, getting rid of entanglements, being minimalist in our engagement with the material — that we discover and connect with 1Force.
Service of the Eternal is performed by only those content beings who have reflected on the Eternal, remembering the Eternal in thought, word, and action.
Those content beings have practiced Principle (Dharam) through the virtuous deed of Remembrance, and have never stepped in the wrong direction.
They broke free of all worldly entanglements and consumed things in moderation.
O IkOankar! You are the bestower of limitless blessings. You continuously give to the beings; but still Your provisions never run out, they keep on increasing abundantly.
By singing the praises of IkOankar continuously, the content beings have connected with the Greatest of the great.
Those content beings have practiced Principle (Dharam) through the virtuous deed of Remembrance, and have never stepped in the wrong direction.
They broke free of all worldly entanglements and consumed things in moderation.
O IkOankar! You are the bestower of limitless blessings. You continuously give to the beings; but still Your provisions never run out, they keep on increasing abundantly.
By singing the praises of IkOankar continuously, the content beings have connected with the Greatest of the great.
Service is performed by (those) content (beings), who have contemplated the truth and truth alone.
They did not (ever) step in the wrong direction; having performed good deed, earned Dharam.
They broke the worldly bonds (and) ate little food and water.
(O IkOankar!) You are the bestower of immense blessings; (You) give (gifts to beings) daily, and (still) grow abundantly.
Through the praise, the Great has been attained (by the content beings).
They did not (ever) step in the wrong direction; having performed good deed, earned Dharam.
They broke the worldly bonds (and) ate little food and water.
(O IkOankar!) You are the bestower of immense blessings; (You) give (gifts to beings) daily, and (still) grow abundantly.
Through the praise, the Great has been attained (by the content beings).
In this pauri, with the use of simple language, it has been clarified that the satisfied individuals serve and contemplate IkOankar, avoid corrupt behavior, and engage only in good deeds. They stay detached from material attraction and consume only the necessary food and water required for survival. Through the grace of IkOankar, they praise, and become one with IkOankar.
Words like ‘saco sacu’ (truth and truth alone) in the first line and ‘vaḍā’ (great) in the fifth line have been used for IkOankar. Both of these words are adjectives that highlight truth and greatness as attributes of IkOankar. Because these adjectives have been used with a special purpose, there is a presence of eulogy.
The phrases ‘pairu na rakhio’ (they did not ever step), ‘dharamu kamāiā’ (earned Dharam) and ‘toṛe bandhanā’ (broke bonds) in the second and third lines are symbolic; therefore there is semantic deviation. The literal meaning of ‘pairu na rakhio’ is ‘not to step on the bad’; but here it implies staying away or refraining from the corrupt practices. Similarly, the literal meaning of the word ‘kamāiā’ is to earn something through labor; but here it points to religious/spiritual conduct in accordance with IkOankar’s principles.
The word ‘on̖ī,’ appearing in the third and fourth lines, has also been used in a specific manner. It has been employed as a pronoun for the satisfied individuals. Both these lines begin with the word ‘on̖ī;’ hence, there is lexical parallelism in the beginning. It appears in the beginning of these lines to emphasize this word. In the following lines, the high and noble conduct of the individuals who are satisfied has been described. In order to lay focus on the attributes of these individuals, ‘on̖ī,’ the pronoun used for them, has been placed at the beginning of these lines.
Words like ‘saco sacu’ (truth and truth alone) in the first line and ‘vaḍā’ (great) in the fifth line have been used for IkOankar. Both of these words are adjectives that highlight truth and greatness as attributes of IkOankar. Because these adjectives have been used with a special purpose, there is a presence of eulogy.
The phrases ‘pairu na rakhio’ (they did not ever step), ‘dharamu kamāiā’ (earned Dharam) and ‘toṛe bandhanā’ (broke bonds) in the second and third lines are symbolic; therefore there is semantic deviation. The literal meaning of ‘pairu na rakhio’ is ‘not to step on the bad’; but here it implies staying away or refraining from the corrupt practices. Similarly, the literal meaning of the word ‘kamāiā’ is to earn something through labor; but here it points to religious/spiritual conduct in accordance with IkOankar’s principles.
The word ‘on̖ī,’ appearing in the third and fourth lines, has also been used in a specific manner. It has been employed as a pronoun for the satisfied individuals. Both these lines begin with the word ‘on̖ī;’ hence, there is lexical parallelism in the beginning. It appears in the beginning of these lines to emphasize this word. In the following lines, the high and noble conduct of the individuals who are satisfied has been described. In order to lay focus on the attributes of these individuals, ‘on̖ī,’ the pronoun used for them, has been placed at the beginning of these lines.