duādasi mudrā manu aüdhūtā.
ahinisi jāgahi kabahi na sūtā.
jāgatu jāgi rahai liv lāi.
gur parcai tisu kālu na khāi.
atīt bhae māre bairāī.
praṇvati nānak tah liv lāī.15.
-Guru Granth Sahib 840
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 fifteenth stanza, through the twelfth lunar day, Guru Nanak says, consider those beings to be the bearers of the twelve signs, whose minds are detached. These twelve signs are part of Indology and denote a sense of spiritual accomplishment and status. These signs are part of a discipline used to ‘clean’ the mind or discipline it, to shake off from it whatever negativity or vices might be clinging to it. What does it mean for our minds to be detached? We are freed from our desire or craving for material things, we are not entangled in the temporary, and we have found a kind of steadiness within, no longer driven by the need to accumulate or the fear of losing what we have. These beings are the ones who have reached a state where it is as if they have acquired those twelve signs. They do not indulge in the temporary or the material. They remain awake and in awareness, connected to IkOankar (One Creative and Pervasive Force, 1Force, the One) in every moment.
Guru Nanak continues, describing the internal state of these beings. They remain awake and in awareness, and keep their loving connection attached to the One. They are not swayed by things that might distract them from this connection, even things that might seem like they help in feeling a connection with IkOankar, like rituals, disciplines, austerities, or certain ‘auspicious’ deeds. They are not taken in by the terror of time or the fear of death. They have been introduced to the Wisdom-Guru, and it is due to this relationship that they are able to rid themselves of fear of death.
Guru Nanak says they have become detached, unaffected, untouched, and uninfluenced by the worldly things that cause us to waver in unsteadiness. They have killed their enemies—the vices that exist within them. They have done this by developing a loving connection with Nam (Identification with IkOankar) and have become free from their cravings. These are the beings to which Guru Nanak pays obeisance. Will we strive to become like those beings?
Guru Nanak continues, describing the internal state of these beings. They remain awake and in awareness, and keep their loving connection attached to the One. They are not swayed by things that might distract them from this connection, even things that might seem like they help in feeling a connection with IkOankar, like rituals, disciplines, austerities, or certain ‘auspicious’ deeds. They are not taken in by the terror of time or the fear of death. They have been introduced to the Wisdom-Guru, and it is due to this relationship that they are able to rid themselves of fear of death.
Guru Nanak says they have become detached, unaffected, untouched, and uninfluenced by the worldly things that cause us to waver in unsteadiness. They have killed their enemies—the vices that exist within them. They have done this by developing a loving connection with Nam (Identification with IkOankar) and have become free from their cravings. These are the beings to which Guru Nanak pays obeisance. Will we strive to become like those beings?
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