(One who believes - ਯਕੀਨ, ਨਿਸਚਾ) God to be Eternal and Imperishable is never anxious.
(One who believes) God to be the Source of Spiritual Peace, he feels Totally Secure.
(One who believes God) to be the Giver of Sukh of the soul, of life,
of honor-as You ordain (ਜੋ ਕੁਝ ਤੂੰ ਕਰਦਾ ਹੈਂ ਉਹੀ ਹੁੰਦਾ ਹੈ), (he) obtains Sukh. ||1|| (sggs 131).

Man's search for psychological security continues so long he is centered in psychological ego ("I-ness" or Haume). Egoism and its projections (i.e., all evil passions) both are illusion, the play of Maya — the corruption of the deluded consciousness (Mayaic Budhi). Due to mental conditionings, man takes his body as his true identity, and the gross objects of the world as the source of eternal happiness and security. Caused by this illusion, he takes it for granted that his material possessions (money, education, titles, property, spouse, children, and so on) are the source of real security in the life. The Gurbani indicates this belief is to be totally fallacious. Why?

The nature of material world is to change. Consequently, everything we see is constantly in the flux of change. Nothing stays the same. For example, a child is born; he then goes through youth, adulthood, old age, and ultimately death. The same is true of other worldly objects. In it, nothing is permanent. Whatever we see is changeable and perishable, thus finite and insecure. This is also the law of birth and death. Now, how an impermanent thing can provide another impermanent thing with a permanent security? Not possible at all; for nothing is secure here. "Insecure" cannot be the source of "Secure".

As indicated in the Gurbani, the fleeting pleasure of the gross objects of the world leads only to fear and sorrow. Thus, the sense of security one gets from the pleasure of enjoying the worldly objects is temporary, thus false. What gives a person pleasure (and security) today may cease to give him the same pleasure (and security) the next moment. For example, one may feel secure today if he has lots of money; but, he will certainly feel insecure if he loses it the next moment. Also, what gives one pleasure may not give the same pleasure to somebody else. For example, a person may find momentary joy in eating sugar, however, the same sugar will act like a poison to a diabetic. Thus, attachment of one false object to the other false object is fundamentally fallacious, and cannot be the source of eternal security.

  • ਦੁਖੀ ਦੁਨੀ ਸਹੇੜੀਐ ਜਾਇ ਤ ਲਗਹਿ ਦੁਖ ॥: Dukhee dunee saherreeai jaai ta lagahi dukh: Worldly possessions are obtained by pain and suffering; when they are gone, they leave pain and suffering (sggs 1287).
  • ਜੋ ਉਪਜਿਓ ਸੋ ਬਿਨਸਿ ਹੈ ਪਰੋ ਆਜੁ ਕੈ ਕਾਲਿ ॥: Jo oupajio so binas hai paro aaj kai kaal: Whatever has been created will perish, today or tomorrow (sggs 1429).
  • ਮਮਤਾ ਮੋਹ ਧ੍ਰੋਹ ਮਦਿ ਮਾਤਾ ਬੰਧਨਿ ਬਾਧਿਆ ਅਤਿ ਬਿਕਰਾਲ ॥: Mamataa moh dharoh madi maataa bandhan baadhiaa ati bikaraal: Intoxicated with the wine of emotional attachment, love of worldly possessions and deceit, and bound in bondage, man has become wild and hideous (sggs 806).
  • ਹਉ ਹਉ ਕਰਤੀ ਸਭ ਮੁਈ ਸੰਪਉ ਕਿਸੈ ਨ ਨਾਲਿ ॥: Hau hau karatee sabh muee sanpau kisai na naal: Acting in ego all die. Their worldly possessions will not go along with them (sggs 84).
  • ਸਕਤੀ ਅੰਦਰਿ ਵਰਤਦਾ ਕੂੜੁ ਤਿਸ ਕਾ ਹੈ ਉਪਾਉ ॥: Sakatee andar varatadaa koorr tis kaa hai oupaao: One's efforts are false if he remains engrossed in material wealth (sggs 511).
  • ਮਾਇਆ ਮੋਹਿ ਕੜੇ ਕੜਿ ਪਚਿਆ ॥: Maya mohi karre karri pachiaa: In love and attachment to Maya, the mortals grieve, and become consumed by grief (sggs 1140).

Thus, none of the worldly objects can permanently remove our sense of insecurity. But strangely enough, in material wealth and possessions we seek everlasting security, recognition, power and strength! Hence, whatever we seek to survive or feel secure is, in essence, seeking materiality (or insecurity) only. Something else also takes place at this level of material consciousness — one begins to think himself to be a doer. Overtaken by this false sense of doership, one begins to feel secure, and, naturally, becomes slave of his senses in the process.

Why we feel insecure in the first place? The feeling of insecurity starts in early age when as a child we all begin our independent existence from one's mother, and soon thereafter realize the limitations of all objets including parents; giving rise to fear. If objectively analyzed, one's life will reveal that fear is the common emotion which lies at the bottom of our actions. Thus, all our actions are done for the sake of security in worldly life. Our fear and insecurity — and resulting troubles — multiply as our sensual desires go unfulfilled.  Any amount of material wealth cannot remove this fear. To the contrary, the more worldly wealth one possesses, the more fear he will experience. Because, with more wealth and possessions comes the fear of losing all, or someone stealing them. The feeling of insecurity and fear continues till we realize our oneness with the Totality within.

How does a person find the real security in his life? Clearly, the sense of true security does not come from procuring material wealth. As indicated in the Divine teachings, it comes when one discovers the Freedom "To Be". This Freedom is fearlessness: liberation from desires or false ego (Haume). To be fearless, we must lift ourselves to the platform of Transcendental Consciousness — Realization of the Mool within (Source, Origin, Jot....) by becoming the Gurmukh. Knowing one's True Nature enables one to become free from the entrapment of the false walls of security he builds around himself due to fear.

  • ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਤਾ ਕਿਆ ਕਾੜਾ ॥ ਹਰਿ ਭਗਵੰਤਾ ਤਾ ਜਨੁ ਖਰਾ ਸੁਖਾਲਾ ॥ ਜੀਅ ਪ੍ਰਾਨ ਮਾਨ ਸੁਖਦਾਤਾ ਤੂੰ ਕਰਹਿ ਸੋਈ ਸੁਖੁ ਪਾਵਣਿਆ ॥੧॥: Prabh abinaasee taa kiaa kaarraa ...: (One who believes - ਯਕੀਨ, ਨਿਸਚਾ) God to be Eternal and Imperishable is never anxious. (One who believes) God to be the Source of Spiritual Peace, he feels Totally Secure. (One who believes God) to be the Giver of Sukh of the soul, of life, of honor-as You ordain (ਜੋ ਕੁਝ ਤੂੰ ਕਰਦਾ ਹੈਂ ਉਹੀ ਹੁੰਦਾ ਹੈ), (he) obtains Sukh. ||1|| (sggs 113).
  • The devotees who constantly think of Me and worship Me in a disinterested spirit, to those ever united in thought with Me, I bring full security and personally attend to their needs (Gita 9:22).
  • Verily thy Prayers are a source of security for them: and Allah is one who heareth and knoweth (Quran, 9:103).
  • For you yourself, O Jehovah, make me dwell in peace (Bible, Ps 4:8).

Thus, one can find true security only in the experience of the Divine Presence within (Mool) — absorbing the spiritual principles and live truthfully. So long the consciousness is void of Truth, the Divine Presence is not realized. The Gurbani therefore roars that attaining true security or eternal happiness in life is not in frittering away in materialistic pursuits, but in becoming detached from them. To put it otherwise, the true security is the question of higher destiny which is beyond any mundane wealth, sense-pleasures, political power, scholarships and social success. However, in ignorance, man's material consciousness seeks eternal security and happiness in acquiring, hoarding and increasing his personal possessions; which further consumes, degrades and hardens his mind and heart. Thus, the search for security and happiness by our senses outside ourselves elude us. The Gurbani tells us that complete security, happiness and goodness can only come from total Freedom from material bondage, and this can be only be sought within.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨੀ ਅੰਤਰਿ ਪਾਇਆ ਸੋ ਅੰਤਰਿ ਬਾਹਰਿ ਸੁਹੇਲਾ ਜੀਉ ॥੧॥: Sabh kishu ghar mahi baahari naahee... (sggs 102).
  • ਤਬ ਲਗੁ ਮਹਲੁ ਨ ਪਾਈਐ ਜਬ ਲਗੁ ਸਾਚੁ ਨ ਚੀਤਿ ॥: Tab lag mahal na paaeeai jab lag saach n cheeti: As long as the Truth does not enter into the consciousness, the Divine Presence is not realized (sggs 58).
  • ਬੰਧਨਿ ਬਾਧਿਆ ਇਨ ਬਿਧਿ ਛੂਟੈ ਗੁਰਮੁਖਿ ਸੇਵੈ ਨਰਹਰੇ ॥੧॥: Bandhan baadhiaa in bidh shootai gurmukhi sevai narahare ||1||: Bound in bondage, the man is released only by this method: by becoming a Gurmukh, serve God ||1|| (sggs 1112).
  • ਸਰਨਿ ਪਰਿਓ ਨਾਨਕ ਠਾਕੁਰ ਕੀ ਅਭੈ ਦਾਨੁ ਸੁਖੁ ਪਾਇਓ ॥੨॥੩॥੧੨॥: Saran pario Nanak thaakur kee abhai daan sukh paao ||2||3||12||: Nanak has entered the Sanctuary of his Lord, and has received the blessings of fearlessness and Peace ||2||3||12|| (sggs 498).
  • ਹਰਿ ਧਨੁ ਜਿਨੀ ਸੰਜਿਆ ਸੇਈ ਗੰਭੀਰ ਅਪਾਰ ਜੀਉ ॥: Hari dhann jinee sanjiaa seyee ganbheer apaar jeeyu: Those who have amassed the wealth of Divine Name — they alone are deep and thoughtful and vast (sggs 132).

The more we abandon our egoism (Haume), the more we will become Awake and Aware; consequently, the more we will find the Divine Presence within. Spiritually Wise (the Gurmukh) knows that the worldly objects were not with us before; they came in the middle; they will not be with us in future. So he orients his actions to the goal of discovering the freedom "To Be" — realizing the All-pervading Divine Presence within "now". He sees the Changeless Truth even as everything changes; for he appreciate this Universe in its totality.

Cultivation of true values and Virtues certainly increase personal security. To be secure within is to be selfless. Spiritual Beings and the scriptures reveal to us when one clearly knows the beauty of a life of selfless service, all insecurity in his mind disappears. In other words, one derives peace by giving and one lives in fear when he keeps to himself!

  • ਆਪੁ ਗਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਸਲਲੈ ਸਲਲ ਸਮਾਇ ॥੨॥: Aap gayaa sukh paayaa mil salalai salal samaayi ||2||: Give up your selfishness, and you will find peace; like water mingling with water, you will merge in absorption ||2|| (sggs 22).
  • ਵਿਚਹੁ ਆਪੁ ਮੁਆ ਤਿਥੈ ਮੋਹੁ ਨ ਮਾਇਆ ॥: Vichaha aap muaa tithai mohu na maya: When selfishness and conceit are eradicated from within, then there is no attachment to Maya (sggs 121).
  • So behead your selfhood, oh warrior! Become selfless and annihilated, like a dervish! When you have become selfless, you are secure in whatever you do (Sufi Jalaluddin Rumi).
  • ਗੁਰਮੁਖਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਏ ॥: Gurmukh vichahu aap gavaae: By becoming a Spiritual being (Gurmukh) eradicate selfishness and conceit from within (sggs 125).

The surest sign of man in wisdom is that he is unattracted by the pleasures of the world. Divine Knowledge (Aatam Giaan) helps cease the subtle tendencies called Vaasnaas in us. When the Vaasnaas are strong, there is bondage; when they have ceased, there is freedom of "Being". In other words, universes cease when Vaasnaas cease. Vaasnaas create restlessness in mind. Without restlessness, there is no mind! In search of security, we all start with amassing material wealth. With the dawn of Wisdom (or Light), however, false ego and its projections or concepts are seen to be a thorn in the heart! Then we awake to the Changeless Truth — detach and rejoice!

  • ਸਾਕਤ ਹਰਿ ਰਸ ਸਾਦੁ ਨ ਜਾਣਿਆ ਤਿਨ ਅੰਤਰਿ ਹਉਮੈ ਕੰਡਾ ਹੇ ॥: Saakat har ras saad na jaaniaa tin antar houmai kanddaa he: The wicked cynics do not know the Taste of the Sublime Essence of the Divinity; because the thorn of egotism is embedded deep within them (sggs 13).
  • ਚਾਨਣੁ ਹੋਵੈ ਛੋਡੈ ਹਉਮੈ ਮੇਰਾ ॥: Chaanan hovai shodai houmai meraa: When the Divine Light dawns, ego and selfishness are dispelled (sggs 126).
  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਅਹੰਬੁਧਿ ਤਿਆਗਤ ॥: Brahm giaanee ahambudh tiaagat: Brahm Giaanee - the knower of Truth - renounces his Ahambudh - egotism (sggs 273).
  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਲੇ ਧਾਵਤੁ ਬੰਧਾ ॥: Brahm giaanee le dhaavat bandhaa: Brahm Giaanee - the knower of Truth - keeps his wandering mind in check (sggs 273).
  • ਛੋਡਹੁ ਪ੍ਰਾਣੀ ਕੂੜ ਕਬਾੜਾ ॥ ਕੂੜੁ ਮਾਰੇ ਕਾਲੁ ਉਛਾਹਾੜਾ ॥ ਸਾਕਤ ਕੂੜਿ ਪਚਹਿ ਮਨਿ ਹਉਮੈ ਦੁਹੁ ਮਾਰਗਿ ਪਚੈ ਪਚਾਈ ਹੇ ॥੬॥: Shodahu praanee koor kabaadaa ...: O mortal, abandon falsehood and your worthless ways (ਨਿਰੇ ਮਾਇਆ ਦੇ ਮੋਹ ਦੀਆਂ ਗੱਲਾਂ, etc.). Death (of one's spiritual life, ਆਤਮਕ ਮੌਤ, etc.) viciously kills the false beings (the death-experience is extremely painful to the false, etc.). The Saakat (one separated from the Truth, etc.) is ruined through his falsehood and his egotistical mind. On the path of duality, he (thus) rots away ||6|| (sggs 1025).
  • ਕੂੜ ਗਏ ਦੁਬਿਧਾ ਨਸੀ ਪੂਰਨ ਸਚਿ ਭਰੇ ॥: Koorr gaye dubidhaa nasee pooran sach bhare: (Those who meditate on the Lord's Name, Naam, their) falsehood vanishes; their duality is erased, and they become completely filled with (ਸਦਾ-ਥਿਰ ਪ੍ਰਭੂ) Truth (sggs 136).
  • ਅਕੁਲ ਨਿਰੰਜਨ ਏਕੈ ਭਾਇ ॥: Akul niranjan eaekai bhaae: The Unknowable and Immaculate Truth is Changeless (sggs 343).
  • ਨਾਨਕ ਗੁਰਮੁਖਿ ਗਿਆਨੁ ਪਰਾਪਤਿ ਹੋਵੈ ਤਿਮਰ ਅਗਿਆਨੁ ਅਧੇਰੁ ਚੁਕਾਇਆ ॥: Nanak Gurmukh giaan praapat hovai timar agiaan andher chukaaiaa: O Nanak, the spiritual wisdom (ਉੱਚੀ ਸਮਝ, etc.) is attained by becoming the Gurmukh, and the pitch-black darkness of ignorance is dispelled (sggs 512).

— T. Singh