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.
duādasī daïā dānu kari jāṇai.
bāhari jāto bhītari āṇai.
bartī barat rahai nihkām.
ajapā jāpu japai mukhi nām.
tīni bhavaṇ mahi eko jāṇai.
sabhi suci sanjam sācu pachāṇai.16.
-Guru Granth Sahib 840
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
What recitation might I recite other than the Nam of Jagdish? In the sixteenth stanza, through the twelfth lunar day, Guru Nanak says that the being who considers compassion as charity and brings the wandering mind within itself observes the greatest fasts of all fasts. They remain selfless and recite the unrecited recitation of
Nam (Identification with IkOankar) with the mouth. In the popular Indic traditions that Guru Nanak is indirectly referring to, those steeped in ritual might donate particular things at particular times, recite mantras, maintain purity, and follow other disciplines during a fast even as their minds continue to wander. This is true for any context in which particular rituals or deeds are involved, as it can sometimes be almost as if the external physical acts distract us from what we might need to spend more time working on internally. These external motions become a way for us to tune out from our internal selves and avoid reflecting on what might need to change in terms of our thoughts and behaviors. Those who understand compassion as charity and restrain their wandering and fickle minds in pursuit of steadiness through Identification are the ones who are truly ‘fasting.’ They are the ones who are truly selfless.
These beings, through
Nam and
Dan, or Identification and charity, respectively, are truly selfless in all deeds. They desire nothing in return and continue to practice Identification, Praise, and Remembrance of IkOankar. These are the beings who know the One alone to be pervading in all parts of the universe, in all realms of creation. These are the beings that Guru Nanak says are spiritually ‘rich’—it is as if they have done all deeds and practiced all disciplines required for inner cleansing and control of the senses. And all of this has happened through Identification! All that is thought to be gained through fasting, charity, particular disciplines mantras, and religious deeds is experienced through Identification. Will we commit to Identifying with the One in this way? Will we make our charity or giving that of compassion rather than that of physical things?
