ਬਹੁ ਚਿੰਤਾ ਚਿਤਵੈ ਆਪੁ ਨ ਪਛਾਨਾ ॥: Bahu chintaa chitavai aapu n pashaanaa:
With the mind distracted by acute worry,
one cannot recognize his own (True self, Mool...). (sggs 159).

Worry (ਚਿੰਤਾ - Chintaa) is opposite of the Bhagati, Shabad-Vichaar, Naam-Simran, etc. Hence if one worries he cannot be a worshipper, a devotee or a Bhagat at the same time. As both worship and worry are incompatible, they don't and cannot coexist — worry is the "filthy" habit of the unintelligent mind (Mayaic intellect) thus demoniac, whereas the Bhagati is "purity" hence divine. Concurrently, worry is considered by the Gurbani and the medical professionals to be the source of man's overall unhappiness, anxiety, pains and sorrows. Therefore, the Gurbani's (Sri Guru Granth Sahib, SGGS) edict is to live a worry-free life. Further, the Gurbani goes to the extent saying that not only while awake but also in sleep we should be free of worry! Because one consumed by the plethora of worry cannot find peace even in his dreams! So Baabaa Nanak says: "It's useless to worry and struggle to death."

  • ਝਖਿ ਝਖਿ ਝਖਣਾ ਝਗੜਾ ਝਾਖ ॥: Jhakhi jhakhi jhakhanaa jhagarraa jhaakh: It's useless to worry and struggle to death (sggs 1243).
  • ਸੋਇ ਅਚਿੰਤਾ ਜਾਗਿ ਅਚਿੰਤਾ ॥: Soi achintaa jaagi achintaa: Sleep without worry and awake without worry (sggs 1136).
  • ਸੁਪਨੈ ਸੁਖੁ ਨ ਦੇਖਨੀ ਬਹੁ ਚਿੰਤਾ ਪਰਜਾਲੇ ॥: Supanai sukhu na dekhanee bahu chintaa parajaale: Even in their dreams, people find no peace; they are consumed by the fires of intense worry (sggs 30).
  • ਤਾ ਤੂੰ ਸੁਖਿ ਸੋਉ ਹੋਇ ਅਚਿੰਤਾ ॥Taa toon sukhi soou hoi achintaa: You can sleep in peace only by removing worry (sggs 176).
  • ਮਨੁ ਮੈਲਾ ਸਚੁ ਨਿਰਮਲਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਇ ॥: Mann mailaa sach nirmalaa kiou kar miliaa jaai: The True Lord is Pure; (so long the man's) mind is impure (with Haumai, Bikaar, etc.); he cannot meet (Truth or the Lord) (sggs 755).

Worry and pyre have one thing in common: they both burn the body. But the difference is that a pyre burns the dead body whilst the worry burns the alive body! Arising due to a response to some vague threat or stress, worry is a feeling of anxiety, insecurity, frustration, doubt, nervousness, sad or sorrowful thought, foreboding and neuroses. Worry provokes the dark shadow of fear. When disturbed this fear causes anger, leading to resentment and envy.

Worry is a great enemy of our ability to live a healthy life physically, socially, intellectually, emotionally and spiritually. It not only impedes our ability to be creative or think clearly, but it also leads to chronic ailments, emotional stress, agitation, chaos, turbulent, depression, hypertension, restlessness, difficulty concentrating, fatigue, irritability, bitterness, muscle tension, insomnia, uneasiness, panic symptoms, alcohol and drug abuse, premature aging and early death. These are some of the illnesses that are so widespread in the world today.

  • ਜਾ ਕਉ ਚਿੰਤਾ ਬਹੁਤੁ ਬਹੁਤੁ ਦੇਹੀ ਵਿਆਪੈ ਰੋਗੁ ॥: Jaa kau chintaa bahat bahat dehee viaapai rogu: When one is plagued by acute and excessive worry, disease inflicts the body (sggs 70).
  • ਅੰਤਰਿ ਚਿੰਤਾ ਨੀਦ ਨ ਸੋਵੈ ॥: Antari chintaa need na sovai: Man filled with worry cannot even sleep (sggs 646).

False ego has many faults such as lust, anger, greed, emotional attachment, self-conceit, jealousy, stubborn mindedness, and their numerous variations. Worrying, slandering, engaging in unmeaning ritual, wearing religious robes, etc., are some of the variations of the false ego's faults. Thus worry is caused by the distorted vision of the off balanced mind or material consciousness. In such physical identity one takes his body-frame as the real Self. In a futile bid to satisfy the never-ending "hunger and thirst" of the senses we live with anxiety day and night. More the material wealth or possessions we have more we worry. On the other hand, one who has little, wanders around in anxiety searching for more. Hence both "haves" and "have-nots" worry and suffer. Only the one liberated from both conditions is said to be truly at peace.

  • ਵਡੇ ਵਡੇ ਜੋ ਦੀਸਹਿ ਲੋਗ ॥ ਤਿਨ ਕਉ ਬਿਆਪੈ ਚਿੰਤਾ ਰੋਗ ॥: Vadde vadde jo deesahi log. Tin kaou biaapai chintaa rog: Those who seem to be great and powerful, are afflicted by the disease of worry (sggs 188).
  • ਗੈਵਰ ਹੈਵਰ ਕੰਚਨ ਸੁਤ ਨਾਰੀ ॥ ਬਹੁ ਚਿੰਤਾ ਪਿੜ ਚਾਲੈ ਹਾਰੀ ॥: Gaivar haivar kanchan sut naaree. Bahu chintaa pirr chaalai haaree: Elephants, horses, gold, children and spouses, worrying about them, people lose the life and depart (sggs 222).
  • ਅੰਤਰਿ ਚਿੰਤਾ ਨੈਣੀ ਸੁਖੀ ਮੂਲਿ ਨ ਉਤਰੈ ਭੁਖ ॥: Antari chintaa nainee sukhee mooli na utarai bhukh: Man worry inside, but to the eyes he appears to be happy; this way his material hunger never departs (sggs 319).
  • ਜਿਸੁ ਗ੍ਰਿਹਿ ਬਹੁਤੁ ਤਿਸੈ ਗ੍ਰਿਹਿ ਚਿੰਤਾ ॥ ਜਿਸੁ ਗ੍ਰਿਹਿ ਥੋਰੀ ਸੁ ਫਿਰੈ ਭ੍ਰਮੰਤਾ ॥ ਦੁਹੂ ਬਿਵਸਥਾ ਤੇ ਜੋ ਮੁਕਤਾ ਸੋਈ ਸੁਹੇਲਾ ਭਾਲੀਐ ॥: Jisu grihi bahutu tisai grihi chintaa. Jisu grihi thhoree su firai bhramantaa. Duhoo bivasataa te jo mukataa soee suhelaa bhaaleeai: That (person's) house in which there is plenty (of wealth) - there is anxiety (care, worry of losing, etc.) in that house. That (person's) house in which there is little, (he) wanders around (searching for Maya). He alone is found to be at Ease (ਸੁਖੀ, ਸੌਖਾ...), who is liberated from both states (conditions, stages, modes...). (sggs 1019).
  • ਪਰ ਨਿੰਦਾ ਕਰਹਿ ਬਹੁ ਚਿੰਤਾ ਜਾਲੈ ਦੁਖੇ ਦੁਖਿ ਨਿਵਾਸੀ ਹੇ ॥: Para nindaa karahi bahu chintaa jaalai dukhe dhukhi nivaasee he: Man slanders others, and burns in the fire of great worry; consequently they dwell in pain and suffering (sggs 1049).

As indicated in the Gurbani, the worse of all worries is the household anxiety, which is the source of man's repeated pain and delusion. Regardless if one is householder or otherwise, worry and related anxiety affect all of us at some point in our lives. Additionally, it touches on many different aspects of our lives. As a result, we end up spending tremendous amount of time and energy worrying which produces no results. Most things we worry about don't even happen; but we still torment ourselves with disturbing thoughts and worry about them! Thus, worry is an unproductive and wastefully extravagant pastime of the instinctive mind. It's similar to a negative spiral; the more time and energy we spend worrying, the deeper we get into it. It feeds on itself.

  • ਨਹ ਚਿੰਤਾ ਬਨਿਤਾ ਸੁਤ ਮੀਤਹ ਪ੍ਰਵਿਰਤਿ ਮਾਇਆ ਸਨਬੰਧਨਹ ॥: Nah chintaa banitaa suta meetah pravirati Maya sanabandhanah: Spouse, children and friends are the results of involvements in Maya, so do not worry about them (sggs 1355).
  • ਨਹ ਚਿੰਤਾ ਮਾਤ ਪਿਤ ਭ੍ਰਾਤਹ ਨਹ ਚਿੰਤਾ ਕਛੁ ਲੋਕ ਕਹ ॥: Nah chintaa maat pit bhraatah nah chintaa kashu lok kah: Do not worry about your mother, father and siblings; and do not worry about what other people say (sggs 1355).

Worry takes us away from our Mool (Source, Origin, Jot...): our Essential Nature. "With the mind distracted by acute worry, one cannot recognize his own (True self, Mool...)", says the Gurbani. In other words, worry being the attachment to the bewitching and mirage-like worldliness, there can be no union between the falsehood and the Truth. Falsehood has to leave our mind for the Truth to rekindle. Worry is chaos, which does not let us perceive our (True self, Mool...). Therefore, to realize the Mool within, we are urged by the Gurbani to make ourselves free of the tormenting disturbances caused by the worry and related anxiety.

  • ਬਹੁ ਚਿੰਤਾ ਚਿਤਵੈ ਆਪੁ ਨ ਪਛਾਨਾ ॥: Bahu chintaa chitavai aapu n pashaanaa: With the mind distracted by acute worry, one cannot recognize his own (True self, Mool...). (sggs 159).
  • ਨਾਨਕ ਚਿਤੁ ਅਚੇਤੁ ਹੈ ਚਿੰਤਾ ਬਧਾ ਜਾਇ ॥: Nanak chitu achetu hai chintaa badhaa jaai: O Nanak, man's consciousness is unconscious, and he departs, bound by worry (sggs 955).
  • ਚਿੰਤਾ ਧਾਵਤ ਰਹਿ ਗਏ ਤਾਂ ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥: Chintaa dhaavat rahi gae taan mana bhaeiaa anand: When anxiety and wanderings come to an end, the mind rests in Bliss (sggs 1415).

Worry can be likened to a swing, which will give you something to do but it won't get you anywhere. Instead of living in the eternity of the present moment (NOW), we worry about the past and the future knowing well that worry can't change the past but it can certainly ruin the NOW. With the present thus ruined, most of us end up worrying about the future than prepare for it. Irrespective of whether we worry or not, in a few hours "today" will become "yesterday" and "tomorrow" will again become "today". In other words, today is the tomorrow we all worried about yesterday! Clearly, the habit of worry is totally illogical.

According to the Wise ones, worry generally arises from two situations: (1) situations that are inevitable and (2) situations that are remediable. As the name implies, the inevitable situations are those which cannot be avoided, evaded, escaped or resisted. Hence there is no sense worrying about worries originating from inevitable situations because there is nothing we can do about them, except keep smiling. Similarly, we need not worry about the worries springing from situations that are remediable because such situations can be remedied by right actions and right effort. Now let us pause for a moment and think — do we really need to worry about anything? No wise man will do. But we still worry; for we are inept, dull and wretched. In fact, to worry over almost everything has become not only our habit but also a fashion. For example, if someone is worry-free he is looked down in today's society as an irresponsible or careless person. On the other hand, if a person foolishly worries over every little thing he can imagine, we consider him responsible, sincere and respectable person! What a travesty of Truth!

  • ਚਿੰਤਾ ਤਾ ਕੀ ਕੀਜੀਐ ਜੋ ਅਨਹੋਨੀ ਹੋਇ ॥ ਇਹੁ ਮਾਰਗੁ ਸੰਸਾਰ ਕੋ ਨਾਨਕ ਥਿਰੁ ਨਹੀ ਕੋਇ ॥: Worry about an occurrence which is unusual (uncommon or different from that of other people). O Nanak! The way of the world is such (that everyone is transient here), no one is permanent (sggs 1429).
  • ਕਾਇਆ ਆਰਣੁ ਮਨੁ ਵਿਚਿ ਲੋਹਾ ਪੰਚ ਅਗਨਿ ਤਿਤੁ ਲਾਗਿ ਰਹੀ ॥ ਕੋਇਲੇ ਪਾਪ ਪੜੇ ਤਿਸੁ ਊਪਰਿ ਮਨੁ ਜਲਿਆ ਸੰਨ੍ਹ੍ਹੀ ਚਿੰਤ ਭਈ ॥੩॥: Kaaiaa aaran man vich lohaa panch agan tit laag rahee. Koile paap parre tis ooper man jaliaa sannee chint bhaee ||3||: The body is a furnace, and the mind is the iron within it; the five fires of passion (lust, anger, etc.) are heating it. Sin is the charcoal placed upon it, which burns the mind; the tongs are anxiety and worry ||3|| (sggs 990).

Since everything in this world is changeable, fleeting, unstable or impermanent, the Gurbani repeatedly reminds us it's not worth worrying about fleeting objects of the world. But we lack in spiritual knowledge (Aatam Giaan), self-integration or self-unfoldment. Consequently, we do not have much faith and self-confidence in the Divine Creator, the Protector of the Universe, who resides within the bosom of each and everyone of us, "here" and "now". As indicated in the Gurbani, we have superimposed the false ego ("I-ness") on our Unconditioned Nature (Joti Svaroop) which is worry-free. The Mool is not wanting anything. When there is no want, there is no worry. Hence it's all in the mind.

That is to say, when the mind abides in the Mool within, we are worry-free. To the contrary, when the mind abides in the false ego, we are worry-full. In other words, we can worry a lot or choose not to.

Thus, it's the individual who creates worry himself and it's only he who can undo it by letting himself loose after being tied up as a dog for so long. Nobody else can do it for him. This is what the Gurbani eludes to when it says: "One who comes to abide in the Carefree Being in his mind — one's True Nature — nothing will ever worry him."; or "He Himself makes the mortals worry, and He Himself takes the worry away." So, if we intend to be worry-free, the Gurbani's advice is to surrender mentally our falsehood to the Divine Consciousness within, in love and dedication. When so surrendered unconditionally, one takes life as it presents itself to him (Hukam or Bhaanaa Mannanaa), without worrying about the good or bad omens.

  • ਜਾ ਕੈ ਅਚਿੰਤੁ ਵਸੈ ਮਨਿ ਆਇ ॥ ਤਾ ਕਉ ਚਿੰਤਾ ਕਤਹੂੰ ਨਾਹਿ ॥: Jaa kai achintu vasai mani aai. Taa kaou chintaa katahoon naahi: One who comes to abide in the Carefree Being in his mind — one's True Nature — nothing will ever worry him (sggs 186).
  • ਨਾਨਕ ਚਿੰਤਾ ਮਤਿ ਕਰਹੁ ਚਿੰਤਾ ਤਿਸ ਹੀ ਹੇਇ ॥: Nanak chintaa mati karahu chintaa tis hee hei: O Nanak, don't worry; the Lord will take care of you (sggs 955).
  • ਚਿੰਤਾ ਭਿ ਆਪਿ ਕਰਾਇਸੀ ਅਚਿੰਤੁ ਭਿ ਆਪੇ ਦੇਇ ॥: Chintaa bhi aapi karaaisee achint bhi aape dei: He Himself makes the mortals worry, and He Himself takes the worry away (sggs 1376).
  • ਚਿੰਤਾ ਧਾਵਤ ਰਹਿ ਗਏ ਤਾਂ ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥: Chintaa dhaavat rahi gaye taan mani bhaiaa anandu: When mind's worries and wanderings come to an end, the mind becomes happy (sggs 1415).
  • ਚਿੰਤਾ ਜਾਲਿ ਤਨੁ ਜਾਲਿਆ ਬੈਰਾਗੀਅੜੇ ॥ ਜੇ ਮਨੁ ਮਿਰਤਕੁ ਹੋਇ ਵਣਾਹੰਬੈ ॥: Chintaa jaali tanu jaaliaa bairaageearre. Je manu miratak hoi vanaahambai: Worry is burned, and the body's attachment is burned, O renunciate, only if you let your mind become dead to desires (sggs 1104).
  • ਚਿੰਤਾ ਰੋਗੁ ਗਈ ਹਉ ਪੀੜਾ ਆਪਿ ਕਰੇ ਪ੍ਰਤਿਪਾਲਾ ਜੀਉ ॥: Chintaa rogu gayee haou peerraa aapi kare pratipaalaa jeeou: (Through the Naam - Aatma-Giaan, True Giaan, ਸਚ ਦਾ ਗਿਆਨ, etc.) The disease of worry and the suffering of ego are cured; He Himself protects me (from worry, egotism, etc.) (sggs 99).
  • ਗਤਿ ਅਵਗਤਿ ਕੀ ਚਿੰਤ ਨਾਹੀ ਸਤਿਗੁਰੂ ਫੁਰਮਾਈ ॥: Gati avagati kee chint naahee satguru furamaaee: One does not have to worry about good luck or bad when he obtains the Satguroo's Upadesa: Teaching, Hukam, True Giaan, etc. (sggs 1328).

The preceding great words of eternal assurance can revive in a spiritual student the fount of enthusiasm, self-confidence, faith, self-discipline, self-control, spontaneity, inner perfection with which one can meet Maya (ignorance, false ego, illusion, etc.) head-on.

We're human beings, the crown-jewel of the creation, not animals. We are time and again reminded by the scriptures and the men of light that we don't have to live in worry, or to let worry rules our lives. If we can change our clothes, jobs, friends and spouses, why we cannot change ourselves! Coping successfully with worry involves taking deliberate action with strong will to free oneself from the falsehood — it takes a conscious choice, a decision to change, and lots of hard work to remove desires and fear. If the habit of worry is left unchecked, after a time it becomes stubborn and responds less and less to any ordinary treatments.

  • ਚਿੰਤ ਅਚਿੰਤਾ ਸੋਚ ਅਸੋਚਾ ਸੋਗੁ ਲੋਭੁ ਮੋਹੁ ਥਾਕਾ ॥: Chint achintaa soch asochaa sogu lobhu mohu thaakaa: I was anxious and worried, and now I am free of anxiety and worry; because I have removed my grief, greed and attachments (sggs 671).
  • ਸੋਚ ਅੰਦੇਸਾ ਤਾ ਕਾ ਕਹਾ ਕਰੀਐ ਜਾ ਮਹਿ ਏਕ ਘਰੀ ॥: Soch andesaa taa kaa kahaa kareeai jaa mahi ek gharee: Why should I feel worry , when I am here for only a short time (sggs 499).
  • ਨਾ ਝੁਰੁ ਹੀਅੜੇ ਸਚੁ ਚਉ ਨਾਨਕ ਸਚੋ ਸਚੁ ॥: Naa jhur heearre sach chaou Nanak sacho sachu: Don't worry, O my soul; speak the Truth, O Nanak, the Truth, and only the Truth (sggs 1088).

Thus, to realize our Mool Source...), we are advised to guard against the phantom of worry and become fearless. Worry, fear or repeated pain and delusion apply to one's identification with the material consciousness. A person in Pure Consciousness has no fear for he does not have to worry about the material necessities of life; and he needs not be anxious, because when he removes the darkness of falsehood from his heart, he feels full, contented and completely satisfied. This is the essence of the teachings of the scriptures. By studying scriptures, one can become a soul completely surrendered to the Divine Nature within and engage himself in pure devotion. As the Divine Essence takes charge, one becomes completely free from all kinds of materialistic endeavors and related worries. A person in Spiritual Consciousness is always transcendental to the material modes of nature (Maya). He has no expectations for the result of the work entrusted to him, because he is above false ego and its devastating faults. Still, he is always enthusiastic till the completion of such work. Hence he does not worry about the distress, hurdles or obstacles related to undertaking. He does not care for success or failure; for he is equal in both distress and happiness, and insult and praise. This is the state of ultimate goodness.

  • ਬਾਬਾ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਈ ॥ ਸਭ ਚਿੰਤਾ ਗਣਤ ਮਿਟਾਈ ॥: Baabaa Nanak prabh saranaaee. Sabh chintaa ganat mitaaee: Says Baabaa Nanak: One who is surrendered to the Divine within; all his worries and anxieties are dispelled (sggs 623).
  • ਨਿਰਭਉ ਭਏ ਪਰਾਨ ਚਿੰਤਾ ਸਗਲ ਲਹੀ ॥: Nirabhou bhaye paraan chintaa sagal lahee: My life has become fearless, and all my worries have been removed (sggs 458).
  • ਮਰਣੈ ਕੀ ਚਿੰਤਾ ਨਹੀ ਜੀਵਣ ਕੀ ਨਹੀ ਆਸ ॥: Marnai kee chintaa nahee jeevan kee nahee aas: (When mind is attuned to the meditation on the Divine) I have no worry about dying, and no craving for living long life (sggs 20).
  • ਨਾਮੁ ਜਪਤ ਮਨਿ ਹੋਵਤ ਸੂਖ ॥ ਚਿੰਤਾ ਜਾਇ ਮਿਟੈ ਅਹੰਕਾਰੁ ॥ ਤਿਸੁ ਜਨ ਕਉ ਕੋਇ ਨ ਪਹੁਚਨਹਾਰੁ ॥: Naam juputh man hovuth sookh. chintaa jaai mitai ahankaar. Tis jan kaou koi na pahuchanahaar: Chanting the Divine Naam, the mind becomes peaceful. Worry departs, and ego is eliminated. No one can equal that humble servant (sggs 293).
  • ਨਿਜ ਘਰਿ ਵਸਿਆ ਗੁਣ ਗਾਇ ਅਨੰਤਾ ॥ ਪ੍ਰਭੁ ਮਿਲਿਓ ਨਾਨਕ ਭਏ ਅਚਿੰਤਾ ॥: Nij ghar vasiaa gun gaai anantaa. Prabh milio Nanak bhaye achintaa: By singing the Divine glory, now I have met God within, O Nanak, I have become worry-free (sggs 371).
  • ਗੁਰ ਪ੍ਰਸਾਦੀ ਬੁਝੀਐ ਸਾ ਧਨ ਸੁਤੀ ਨਿਚਿੰਦ ॥: Gur prasaaee bujheeai saa dhann sutee nichind: By awakening of the the Grace of the Gur (-Giaan) within, the soul-bride comes to understand, and then she sleeps without worry (sggs 1415).

We all are born with the Transcendental Qualities that are conducive to liberation from the worldliness. However — due to superimposition of the demoniac qualities of false ego (falsehood) unto our Mool, the Divine Qualities remain dormant within, a potential waiting to be awakened by the seeker at the end of an arduous search. Constant Shabad-Vichaar can help us awaken our Divine Nature within. As our falsehood thins out, our hearts will be able to reflect the Light of the Mool; the state of complete tranquillity or the ultimate peace whose surface is disturbed by not even the ripple of a wave of desires and fear. In other words, once the superimposition (false ego or ignorance of the Mool) is removed, the Substratum (i.e., Mool) alone remains! So the Gurbani roars at us to get up, roll our sleeves, and win a total victory over worry!

  • ਨਾਮੁ ਨਿਧਾਨੁ ਜਾ ਕੇ ਮਨ ਮਾਹਿ ॥ ਤਿਸ ਕਉ ਚਿੰਤਾ ਸੁਪਨੈ ਨਾਹਿ ॥: Naam nidhaan jaa ke mann maahi. Tis ko chintaa supanai naahi: With the treasure of the Divine Name, in his mind, one suffers no worry, even in dreams (sggs 388).
  • ਹਰਿ ਸਿਮਰਨ ਤੇ ਮਿਟੀ ਮੇਰੀ ਚਿੰਤਾ ॥: Hari simaran te mitee meree chintaa: Meditating on the Divine, my worry has come to an end (sggs 189).
  • ਹਰਿ ਸੰਗਿ ਰਾਤੇ ਮਿਟੈ ਸਭ ਚਿੰਤਾ ॥: Har sangi raate mitai sabh chintaa: When attuned to God, one is free of all worry (sggs 201).
  • ਲਾਥੀ ਭੂਖ ਤ੍ਰਿਸਨ ਸਭ ਲਾਥੀ ਚਿੰਤਾ ਸਗਲ ਬਿਸਾਰੀ ॥ ਕਰੁ ਮਸਤਕਿ ਗੁਰਿ ਪੂਰੈ ਧਰਿਓ ਮਨੁ ਜੀਤੋ ਜਗੁ ਸਾਰੀ ॥: Laathhee bhookh trisan sabh laathee chintaa sagal bisaaree. Karu masataki guri poorai dhario manu jeeto jagu saaree: My hunger has departed and thirst (desires) has totally departed, and all my worry is forgotten now. With the Divine Grace awakened within; conquering my mind, I have conquered the whole world (sggs 215).
  • ਨਾਮੁ ਪਦਾਰਥੁ ਪਾਈਐ ਚਿੰਤਾ ਗਈ ਬਿਲਾਇ ॥: Naam padaarath paaeeai chintaa gayee bilaai: Attain the Treasure of the Divine Name and get rid of worry (sggs 1317).

— T. Singh