asṭamī asṭ sidhi budhi sādhai.
sacu nihkevalu karami arādhai.
paüṇ pāṇī agnī bisrāu.
tahī niranjanu sāco nāu.
tisu mahi manūā rahiā liv lāi.
praṇvati nānaku kālu na khāi.10.
-Guru Granth Sahib 839
This composition is based on fifteen lunar dates. Through the first lunar day, IkOankar (the Divine) is praised as unique, emphasizing the importance of Wisdom (Guru). Through the second, the plight of a being engrossed in the material world and relationships is described. Through the third and fourth, the creative power of IkOankar is highlighted. Through the fifth, while describing the destructive influence of attachment to the material world and relationships, the significance of Wisdom in life is explained. Through the sixth, the eternal Nam of IkOankar is elucidated in the context of the six Indic religious orders. Through the seventh and eighth, the importance of Wisdom and the contemplation of Nam are stressed. Through the ninth, IkOankar is praised. Through the tenth, again, the contemplation of Nam is encouraged. Through the eleventh, the being is advised to observe a fast of abstinence from vices. Through the twelfth, the way of life of a seeker is eulogized. Through the thirteenth, while highlighting the transient nature of life, the being is inspired to live in reverence of IkOankar and attain an exalted state. Through the fourteenth, the way to achieve the fourth state, which is beyond the influence of attachment to the material world and relationships and union with IkOankar, is described. Through the fifteenth lunar day, the all-pervading IkOankar is praised.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
What recitation might I recite other than the Nam of Jagdish? In the tenth stanza, through the eighth lunar day, Guru Nanak says that the being who disciplines the intellect, the same intellect that is used to pursue the eight siddhis, instead of pursuing those siddhis, worships the true and detached IkOankar (One Creative and Pervasive Force, 1Force, the One) through grace. The eight siddhis in the Indic context are a series of spiritual powers said to be attained through particular disciplines, knowledges, and austerities. Guru Nanak mentions these as another system of spiritual ‘currency’ or ‘reward’ that we might get caught up in to emphasize that the being who is able to rise above their desire to attain these gifts, who instead disciplines the same intellect that is used to attain these gifts, contemplates Nam (Identification with IkOankar) through the grace of the eternal and immaculate IkOankar.
That being, Guru Nanak continues, forsakes air, water, and fire and frees themselves of the influence of the three qualities of Maya (the attachment to transient things and relationships), which is a system of categorization used to dictate what we eat, what we drink, and how we live based on what is most auspicious or purifying. It is in the heart of that being who has transcended these systems and categorizations and notions of auspiciousness or inauspiciousness that the eternal Identification dwells. This eternal Identification is blemishless—if we can work to cultivate this Identification within us, we will no longer worry about cleansing ourselves through external systems and rituals and practices, because we will have come to develop the eternal and blemishless Identification within ourselves, Identifying with the infinite and blemishless IkOankar. This is how all the blessings or spiritual rewards we seek can truly be experienced.
Guru Nanak says that the being whose mind remains lovingly connected and attached in that Identification is the being who is able to rid themselves of their fear of death. They do not allow their fear of death to devour or consume them. They are no longer worried about the temporary, they are no longer seeking to accumulate things that will not last, and they are no longer afraid of losing the things they have. This happens through deep immersion in the Identification. If we are stuck seeking siddhis or powers or spiritual reward, our viewpoints become myopic—this is our only end goal. But if we recognize that Identification is the thing to cultivate, we become expansive internally and externally in our understanding and in our experience of the world. We become free from the influence of attachment and free from our fear of death. This is how we become worthy of saluting—we do not become worthy of saluting because we have some kind of accomplishment or power. For Guru Nanak, those worthy of saluting are the ones within whom Identification has come to dwell. Will we pursue this kind of gift, this kind of blessing, this kind of grace?
That being, Guru Nanak continues, forsakes air, water, and fire and frees themselves of the influence of the three qualities of Maya (the attachment to transient things and relationships), which is a system of categorization used to dictate what we eat, what we drink, and how we live based on what is most auspicious or purifying. It is in the heart of that being who has transcended these systems and categorizations and notions of auspiciousness or inauspiciousness that the eternal Identification dwells. This eternal Identification is blemishless—if we can work to cultivate this Identification within us, we will no longer worry about cleansing ourselves through external systems and rituals and practices, because we will have come to develop the eternal and blemishless Identification within ourselves, Identifying with the infinite and blemishless IkOankar. This is how all the blessings or spiritual rewards we seek can truly be experienced.
Guru Nanak says that the being whose mind remains lovingly connected and attached in that Identification is the being who is able to rid themselves of their fear of death. They do not allow their fear of death to devour or consume them. They are no longer worried about the temporary, they are no longer seeking to accumulate things that will not last, and they are no longer afraid of losing the things they have. This happens through deep immersion in the Identification. If we are stuck seeking siddhis or powers or spiritual reward, our viewpoints become myopic—this is our only end goal. But if we recognize that Identification is the thing to cultivate, we become expansive internally and externally in our understanding and in our experience of the world. We become free from the influence of attachment and free from our fear of death. This is how we become worthy of saluting—we do not become worthy of saluting because we have some kind of accomplishment or power. For Guru Nanak, those worthy of saluting are the ones within whom Identification has come to dwell. Will we pursue this kind of gift, this kind of blessing, this kind of grace?
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