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Guru Arjan Sahib describes how when the complete grace of IkOankar (the Divine) is felt, the fickle mind comes under control and sees IkOankar pervading everywhere. Corresponding to the fifteen-day lunar calendar and each pauri (stanza) correlates to each day formed by the waxing and waning of the moon. The tenth pauri describes how contentment develops, and the being takes control of the body’s sensory organs in remembrance of Nam (Identification with IkOankar). The being who listens to the praise of IkOankar with the ears, sees IkOankar everywhere with the eyes, sings the praises of IkOankar with the tongue, contemplates the virtues of IkOankar in mind, and serves virtuous beings with the hands. Such a life is found only through the grace of IkOankar.
paüṛī.
dasmī das duār basi kīne.
mani santokhu nām japi līne.
karnī sunīai jasu gopāl.
nainī pekhat sādh daïāl.  
rasnā gun gāvai beant.
man mahi citvai pūran bhagvant.
hasat caran sant ṭahal kamāīai.
nānak ihu sanjamu prabh kirpā pāīai.10.
-Guru Granth Sahib 298-299
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the tenth pauri (stanza), the Guru refers to the ten doors of the body, which are part of an existing paradigm of spiritual discipline. Many spend their lives trying to bring the first nine doors under control so that they can open the tenth door, which is not a physical part of the body but is instead understood to be the door to the inner-self. In this paradigm, the tenth door can only be opened through disciplined spiritual practice. In this paradigm, the tenth lunar day is one in which people connect with their departed relatives and ancestors to commemorate the dead and engage in ritual. With this context in mind, the Guru brings our attention back to our bodies and lives, stating that all ten doors of the body have been brought under control. This has not happened through disciplined spiritual practice but by reciting the Nam (Identification with the One, IkOankar). It is this recitation and remembrance that has brought contentment to the mind. 

What are these doors of the body doing? The ears are listening to the praise of Gopal, the Nurturer of Creation. The eyes are seeing the compassionate Sage-Guru, the experiential Wisdom. The tongue is singing the virtues of the Limitless One. The mind is remembering and adoring the Adorable One, the Complete One. The hands and feet are engaging in service of the virtuous beings. We are urged to engage the whole body in remembrance, identification, and service of the One. We do this through listening, seeing, singing, remembering, and serving. The discipline per se required to do this is found through the grace of the Wisdom. 

The Guru offers guidance on the way and the method that will help us bring these doors under control. We may have tried many other methods; we may have engaged in ritual and taken part in particular disciplines on particular days, hoping this would help. But the Guru shows us that the way to bring grace within us, to feel the grace, is to engage every door of the body in Remembrance of IkOankar, in Identification with IkOankar, in service of IkOankar. We have run around in ten directions, searching for the way, and this is the way. This is how we make an effort; this is how we engage in discipline; this is how we feel the grace. Will we make that effort? Will we engage in that discipline? Will we feel the grace?
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