ਮਨੁ ਤਨੁ ਹਰਿਆ ਸਹਜਿ ਸੁਭਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ ॥:
Manu tanu hariaa sahaj subhaae. Nanak naam rahe liv laae:

The mind and body become rejuvenated through
Sahaj (ਆਤਮਕ ਅਡੋਲਤਾ, ਆਤਮਕ ਜੀਵਨ). (Of those who) O Nanak!
Remain absorbed in the Naam (sggs 1173).

Sahaj (ਸਹਜ) and restlessness are diametrically of the opposing nature: they are antonyms. Both indicate two different and contrasting states of the mind. In a nutshell, Sahaj (ਸਹਜ) indicates the Natural State of Being (Joti-Svaroopa, ਗਿਆਨ ਅਵਸਤਾ...) — Intuitive, Simple, Spontaneous State of Being...

Symptoms of Sahaj are: Celestial or Intuitive Peace, Intuitive Poise, Equipoise, Natural or Peaceful Ease, Intuitive Wisdom, Understanding, undivided abidance in Shabad-Naam, Realization of the Truth, lightness and clarity of the mind, Inner Perfection, Inner Composure, all-round Purity, Quiet, Spiritual Silence (Sunn Samaadhi), Egolessness, Desirelessness, Love, compassion, contentment, humility, harmony, Joy; the sublime state of the Tenth Gate, Chauthaa Pada, Turiyaa Avasthaa, Anand (Bliss), Sahaj Samaadhi, Sukh-Aasan, Divine Lifestyle, ਆਤਮਿਕ ਅਡੋਲਤਾ, and so on). By the way, these are also symptoms of the Gurmukh (the follower of the Truth and truthful living, Spiritual Being established in Unconditioned or Intact or Saabat Consciousness, etc.).

  • ਗੁਰਮੁਖਿ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਇ ॥: Gurmukh bigsai Sahaj subhhaai: The Gurmukh (Spiritual Being) blossoms forth throught Sahaj (sggs 1173).
  • ਮਨੁ ਤਨੁ ਹਰਿਆ ਸਹਜਿ ਸੁਭਾਏ ॥ ਨਾਨਕ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ ॥: Manu tanu hariaa sahaj subhaae. Nanak naam rahe liv laae: The mind and body become rejuvenated through Sahaj (ਆਤਮਕ ਅਡੋਲਤਾ, ਆਤਮਕ ਜੀਵਨ). (Of those who) O Nanak! Remain absorbed in the Naam (sggs 1173).
  • ਬਾਬੀਹਾ ਤੂੰ ਸਹਜਿ ਬੋਲਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ ॥ ਸਭੁ ਕਿਛੁ ਤੇਰੈ ਨਾਲਿ ਹੈ ਸਤਿਗੁਰਿ ਦੀਆ ਦਿਖਾਇ ॥: Baabeehaa toon Sahaj bol sachai Sabad subhaai. Sabh kish terai naal hai satigur deeaa dikhaai: O rainbird (of the mind - O amorist or lover of the drop of rainwater of the Lord's Name thar bestows spiritual life - ਹੇ ਆਤਮਕ ਜੀਵਨ ਦੇਣ ਵਾਲੀ ਨਾਮ-ਬੂੰਦ ਦੇ ਰਸੀਏ!), by being established in Sahaj (Intuitive Poise, Natural state of Being - ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕ ਕੇ), attune to the True Shabad, with love, engage in Naam-Simran. Everything (Bliss, etc., that emanates from the drop of the Lord's Name) is within you; (but only that person realizes it to whom) the Satguru has shown this (sggs 1420). (Note: a bird called Baabeehaa is said to be an amorist of the first drop of the rainwater, and cries out for it!).

To the contrary, restlessness is an unnatural state of being: indicative of the burning flame of Haume (ਆਪਾ ਭਾਵ, ego, love or hunger of Maya, etc.) within, sense-bent mind (pleasure seeking), mind's turbulent wanderings (Phurne) and unsteadiness, bondage through involvement ("Panch" or "five": lust, anger, greed, attachments, etc.) selfish desires or passions, confused state, illusioned state, deluded state, the Manmukhtaa or material consciousness (believing that materiality is Reality, etc.), rat-race, lack of understanding, Mayaic mind, instinctiveness, Taalaabeli, Chanchal, Dhaatur Baajee, Utha Chaltaa, Dhaavat, Dhaat, Naataa, Vikshepa, Lahree or tossing, and so on. The mind's restlessness is caused by our identification with the world of plurality (Maya, Duality or Doojaa Bhaav) and our wrong assumptions that we can gain unending satisfaction or happiness from it. In other words, if the mind was given the freedom to do what it wanted only constant restlessness would result as a result of its unrestrained wanderings in ten directions.

  • ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰ ॥: As long as this mind is tossing around (in waves of Maya etc., that person remains) caught in too much ego and pride (sggs 1247).
  • ਅੰਤਰਿ ਅਗਿਆਨ ਦੁਖੁ ਭਰਮੁ ਹੈ ਵਿਚਿ ਪੜਦਾ ਦੂਰਿ ਪਈਆਸਿ ॥: There is ignorance and pain of doubt within, like a separating veil (i.e., veil of ignorance) between the man and God (sggs 40).

Symptoms of restlessness are: anxiety, worries, unexplained fears, feeling of insecurity, superficial anguish, distress, agitation, abnormal movements, panic disorders, sadness, depression, compulsions, irrational conduct, hyperactivity, nervousness, aggression, quick to anger, lack of understanding, and so on. By the way, these are also symptoms of the Manmukh (denier of the Truth and truthful living, material being in conditioned consciousness, etc.).

  • ਮਨਮੁਖਿ ਨ ਬੂਝੈ ਫਿਰੈ ਇਆਣੀ ॥: Manmukh an boojhai firai iaanee: The Manmukh does not understand; he wanders around in ignorance (sggs 1049).
  • ਹਉਮੈ ਪਚੈ ਮਨਮੁਖ ਮੂਰਾਖਾ ॥: Houmai pachai manmukh mooraakhaa: The foolish Manmukhs are consumed by their egotism or Haume (sggs 394).

When the illusory duality is not seen for what it is, there is the rising of Haume within. Driven by this faulty vision, like a mad street-dog the mind ever whirls in vain far and wide among objects of the senses. It's tossed about among "likes and dislikes" like a dry leaf in a cyclone. Following its companions (lust, etc.), this strolling dog of the mind preys on the Manmukhs as vultures on carcasses. The "restless" mind can be compared to a drunkard monkey who at the same time has been stung by thousands of scorpions! In this state of "Dhaatur Baajee" it lurches in a moment from one place and object to the other.

  • ਮਨੁ ਚੰਚਲੁ ਧਾਵਤੁ ਫੁਨਿ ਧਾਵੈ ॥ ਸਾਚੇ ਸੂਚੇ ਮੈਲੁ ਨ ਭਾਵੈ ॥: The restless mind repeatedly runs after unstable things. The Pure True Being is not pleased by the mental filth (sggs 222).
  • ਮਨੁ ਵਸਿ ਦੂਤਾ ਦੁਰਮਤਿ ਦੋਇ ॥: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
  • ਮਾਇਆ ਮੁਈ ਨ ਮਨੁ ਮੁਆ ਸਰੁ ਲਹਰੀ ਮੈ ਮਤੁ ॥: Maya is not conquered and the mind is not annihilated; the waves of desire in the world-ocean are intoxicating wine (sggs 992).
  • ਚੰਚਲ ਮਨੁ ਦਹ ਦਿਸਿ ਕਉ ਧਾਵਤ ਅਚਲ ਜਾਹਿ ਠਹਰਾਨੋ ॥ ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਜੋ ਨਰੁ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨੋ ॥੨॥੩॥: The restless mind wanders in ten directions; (whoever) has made it still and stable, says Nanak, consider this type of person to be Liberated. ||2||3|| (sggs 685).

As time and again indicated in the SGGS, Realization of one's Mool within (Source, Origin Jot...) is experienced through Sahaj Avasthaa (our natural State of Being, ਗਿਆਨ ਅਵਸਤਾ). Which implies that - to Realize the Mool within - the mind's restlessness or Haume consciousness got to fold its tent and leave! The mind rejuvenates when the flame of Haume is blown out from within.

  • ਏ ਮਨ ਹਰਿਆ ਸਹਜ ਸੁਭਾਇ ॥: Ae mann hariaa sahaj subhaai: This mind is rejuvenated through Sahaj (sggs 1173).
  • ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ ॥ ਮਨੁ ਦੇ ਰਾਮੁ ਲੀਆ ਹੈ ਮੋਲਿ ॥੧॥ ਅਬ ਮੋਹਿ ਰਾਮੁ ਅਪੁਨਾ ਕਰਿ ਜਾਨਿਆ ॥ ਸਹਜ ਸੁਭਾਇ ਮੇਰਾ ਮਨੁ ਮਾਨਿਆ ॥ ੧॥ ਰਹਾਉ ॥: Kanchan siou paaeeai nahee toli... ||3||1||19||: (Raam) cannot be obtained by giving gold equal to (one's own) weight. (Kabeer proclaims, I) have bought (i.e., Realized...) Raam by giving my mind (by giving up my false ego-sense, self-will, Haumai, ਆਪਾ ਭਾਵ, etc.) to Him ||1||. (With the spiritual Knowledge) Now I am certain that Ramm is my own (ie., Self-ਭਾਵ ਉਹ ਮੇਰਾ ਅਪਣਾਂ ਆਪ ਹੈ...) . My mind is naturally pleased (with Raam. Sahaj Subhaai - Natural State of Being, State of the Divine Wisdom or Giaan Avasthaa...). ||1||Pause|| (sggs 327).
  • ਸਹਜ ਸੁਭਾਇ ਮਿਲੇ ਗੋਪਾਲਾ ਨਾਨਕ ਸਾਚਿ ਪਤੀਨੇ ॥: Sahaj subhaai mile gopaalaa Nanak saach pateene: Says Nanak, one meets God with Sahaj, and then he remains immersed in that Truth (sggs 626).

Spiritual Wisdom imparted by the SGGS is a deep ocean (Agaadh Bodh) and it is not easy to unravel the Truth it holds. Intellectual proficiency in the Gurbani (or any other scriptures for that matter) can merely be gained through a thorough training or scholarship, but this does not guarantee Spiritual Enlightenment (ਗਿਆਨ ਅਵਸਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ...). For the Spiritual Enlightenment requires the ability to understand and realize the Spiritual Wisdom as an personal Experience. In other words, Spiritual Wisdom cannot be borrowed, it cannot be made to an order (ਕੰਚਨ ਸਿਉ ਪਾਈਐ ਨਹੀ ਤੋਲਿ), etc. For it is not information. One has to enter into it.

  • ਅਕਲ ਕਲਾ ਨਹ ਪਾਈਐ ਪ੍ਰਭੁ ਅਲਖ ਅਲੇਖੰ ॥: Akal kalaa nah paaeeai prabh alakh alekham: God is not found by intellectual or clever devices; He is Unseeable and Incalculable (sggs 1098).

As indicated in the Gurbani, when through the Gur-Shabad the mind inquires into its own True Nature (Joti-Svaroopa...), the evil-mindedness and the perception of duality fold their tent and depart. In a nutshell, the Sabar (ਸਬਰ) has to conquer the Jabar (ਜਬਰ)!

  • ਦੂਜੀ ਦੁਰਮਤਿ ਸਬਦੇ ਖੋਈ ॥: False thinking of duality is destroyed through the Shabad (sggs 1051).
  • ਮਨ ਖੋਜਿ ਮਾਰਗੁ ॥: Mann khoj maarag: mwrgu: O mind, seek out the way! (sggs 71).
  • ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Iou kahai Nanaku man toon joti saroopu hai apanaa moolu pashaanu ||5||: Thus says Nanak - O mind! Your "Saroop" (your own, True State) is "Joti" (Divine Light)! Recognize your Mool (Source, Origin, Reality...) ||5|| (sggs 441).

The antidote for sorrows of Sansaar (or Sansara: the place of repeated suffering) is indicated to be the Aatam-Giaan. The Guru's role in imparting the Aatam-Giaan to humanity that liberates one from the worldly bondage (Maya) is highlighted in the SGGS. But we need to turn the vessel of the mind upright through the constant Shabad-Vichaar. Upon experiencing the Aatam-Giaan, one's old world (Manmukh consciousness) gets shattered — he stops identifying with the world created by his Haume-mind, and Awakening of a new world within with dramatic change and Understanding (Gurmukh Consciousness).

  • ਗੁਰ ਕਿਰਪਾ ਤੇ ਸਹਜ ਸੁਭਾਇ ॥: Gur kirapaa te sahaj subhaai: Sahaj (results) from the Grace of the Gur (Giaan). (sggs 173).
  • ਧਾਤੁਰ ਬਾਜੀ ਸਬਦਿ ਨਿਵਾਰੇ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਈ ॥: Dhaatur baajee sabad nivaare naam vasai man aaee: The mind in which the Naam comes to dwell, through the Shabad his mind's wanderings are stopped (sggs 909).
  • ਬਾਬੀਹੈ ਹੁਕਮੁ ਪਛਾਣਿਆ ਗੁਰ ਕੈ ਸਹਜਿ ਸੁਭਾਇ ॥ ਮੇਘੁ ਵਰਸੈ ਦਇਆ ਕਰਿ ਗੂੜੀ ਛਹਬਰ ਲਾਇ ॥ ਬਾਬੀਹੇ ਕੂਕ ਪੁਕਾਰ ਰਹਿ ਗਈ ਸੁਖੁ ਵਸਿਆ ਮਨਿ ਆਇ ॥: Baabeehai Hukam pachhaaniaa Gur kai Sahaj subhaai ...: (sggs 1284).

Thus, the way of living shown in the Gurbani is one that is nurtured in Sahaj (the Natural State of Being, the total Freedom, ਗਿਆਨ ਅਵਸਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ, etc.). If we follow the Teaching of the Gurbani, it reveals the basic essentials of the highest truths in a concise and clear manner and provides ample clarifications for many doubts that are likely to arise in the way. Furthermore, the Simple and practical Teaching of the Gurbani can be imbibed, applied and practiced by anyone, anywhere and at anytime. As we know, pressures of daily life and cravings for sense gratification cause the mind to become fragmented (i.e., restless). However, where there is fragmentation in the mind, there cannot be any real spiritual experience! The SGGS teaches the art of dealing with this fragmented mind. The Gurbani's emphasis on control of the mind (its full annihilation) is bound to bring about Peace regardless of one's line of work.

  • ਜੋ ਕਿਛੁ ਹੋਵੈ ਸਹਜਿ ਸੁਭਾਇ ॥: Jo kish hovai sahaj subhaai: Whatever happens, (the Gurmukh) does in Sahaj (ਆਤਮਕ ਅਡੋਲਤਾ ਵਿਚ ਟਿਕਿਆ ਰਹਿ ਕੇ). (sggs 1262).
  • ਨਾਮੇ ਪ੍ਰੀਤਿ ਨਾਰਾਇਣ ਲਾਗੀ ॥ ਸਹਜ ਸੁਭਾਇ ਭਇਓ ਬੈਰਾਗੀ ॥: Naame preet naaraain laagee. Sahaj subhaai bhaiou bairaagee: Naam Dav is in love with the Lord. With Sahaj He has become detached from the world (sggs 1164).

What essentially all this indicates is that those who are drowned in the consciousness of Haume, restlessness, selfish passions, etc., are called the ignorant (the Manmukh, etc.) in the Gurbani, and those who are able to overcome it are Gurmukhs, saintly, godly, Brahm Giaanee (God-conscious being or the knower of God), etc. Also, when the Divine Grace will take place is unpredictable; and that all we can do is control the mind's restlessness, and awaken Sahaj and patient (Dheeraj) within.

  • ਬ੍ਰਹਮ ਗਿਆਨੀ ਲੇ ਧਾਵਤੁ ਬੰਧਾ ॥: Brahm giaanee le dhaavat bandhaa: Brahm Giaanee - the knower of Truth - keeps his wandering mind in check (sggs 273).
  • ਮਨੁ ਮਰੈ ਧਾਤੁ ਮਰਿ ਜਾਇ ॥ ਬਿਨੁ ਮਨ ਮੂਏ ਕੈਸੇ ਹਰਿ ਪਾਇ ॥ ਇਹੁ ਮਨੁ ਮਰੈ ਦਾਰੂ ਜਾਣੈ ਕੋਇ ॥ ਮਨੁ ਸਬਦਿ ਮਰੈ ਬੂਝੈ ਜਨੁ ਸੋਇ ॥: Mann marai dhaat mar jaai...: When the mind is conquered, its turbulent wanderings are stopped. Without annihilating (conquering) the mind, how can God be found? Rare is the one who knows the medicine to conquer the mind. The mind is conquered through the Shabad; this is known to the Lord’s humble servant (sggs 665).

The Shabad-Guru tells us that the earnest Shabad-Vichaar stops the flow of thoughts. When thoughts stop, the restless mind ceases its activity, and becomes established in Sahaj.

  • ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਰਿਦ ਅੰਤਰਿ ਧਾਰੈ ॥ ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨਿਵਾਰੈ ॥ ਦਸ ਇੰਦ੍ਰੀ ਕਰਿ ਰਾਖੈ ਵਾਸਿ ॥ ਤਾ ਕੈ ਆਤਮੈ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥ ਐਸੀ ਦ੍ਰਿੜਤਾ ਤਾ ਕੈ ਹੋਇ ॥ ਜਾ ਕਉ ਦਇਆ ਮਇਆ ਪ੍ਰਭ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥ ਸਾਜਨੁ ਦੁਸਟੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਜੇਤਾ ਬੋਲਣੁ ਤੇਤਾ ਗਿਆਨੈ ॥ ਜੇਤਾ ਸੁਨਣਾ ਤੇਤਾ ਨਾਮੁ ॥ ਜੇਤਾ ਪੇਖਨੁ ਤੇਤਾ ਧਿਆਨੁ ॥੨॥ ਸਹਜੇ ਜਾਗਣੁ ਸਹਜੇ ਸੋਇ ॥ ਸਹਜੇ ਹੋਤਾ ਜਾਇ ਸੁ ਹੋਇ ॥ ਸਹਜਿ ਬੈਰਾਗੁ ਸਹਜੇ ਹੀ ਹਸਨਾ ॥ ਸਹਜੇ ਚੂਪ ਸਹਜੇ ਹੀ ਜਪਨਾ ॥੩॥ ਸਹਜੇ ਭੋਜਨੁ ਸਹਜੇ ਭਾਉ ॥ ਸਹਜੇ ਮਿਟਿਓ ਸਗਲ ਦੁਰਾਉ ॥ ਸਹਜੇ ਹੋਆ ਸਾਧੂ ਸੰਗੁ ॥ ਸਹਜਿ ਮਿਲਿਓ ਪਾਰਬ੍ਰਹਮੁ ਨਿਸੰਗੁ ॥੪॥ ਸਹਜੇ ਗ੍ਰਿਹ ਮਹਿ ਸਹਜਿ ਉਦਾਸੀ ॥ ਸਹਜੇ ਦੁਬਿਧਾ ਤਨ ਕੀ ਨਾਸੀ ॥ ਜਾ ਕੈ ਸਹਜਿ ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥ ਤਾ ਕਉ ਭੇਟਿਆ ਪਰਮਾਨੰਦੁ ॥੫॥ ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪੀਓ ਨਾਮੁ ॥ ਸਹਜੇ ਕੀਨੋ ਜੀਅ ਕੋ ਦਾਨੁ ॥ ਸਹਜ ਕਥਾ ਮਹਿ ਆਤਮੁ ਰਸਿਆ ॥ ਤਾ ਕੈ ਸੰਗਿ ਅਬਿਨਾਸੀ ਵਸਿਆ ॥੬॥ ਸਹਜੇ ਆਸਣੁ ਅਸਥਿਰੁ ਭਾਇਆ ॥ ਸਹਜੇ ਅਨਹਤ ਸਬਦੁ ਵਜਾਇਆ ॥ ਸਹਜੇ ਰੁਣ ਝੁਣਕਾਰੁ ਸੁਹਾਇਆ ॥ ਤਾ ਕੈ ਘਰਿ ਪਾਰਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੭॥ ਸਹਜੇ ਜਾ ਕਉ ਪਰਿਓ ਕਰਮਾ ॥ ਸਹਜੇ ਗੁਰੁ ਭੇਟਿਓ ਸਚੁ ਧਰਮਾ ॥ ਜਾ ਕੈ ਸਹਜੁ ਭਇਆ ਸੋ ਜਾਣੈ ॥ ਨਾਨਕ ਦਾਸ ਤਾ ਕੈ ਕੁਰਬਾਣੈ ॥ ੮॥੩॥: Gaurree mahalaa 5 || Gur kaa sabad rid antar dhaarai ...: Gaurree mahalaa 5. Who implants the Guru's Shabad within his heart; cuts his connections with the five passions. (He) keeps the ten sense organs under his control, and his soul becomes enlightened (ਉਸ ਨੂੰ ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਪੈ ਜਾਂਦੀ ਹੈ). ||1|| They alone acquire such steadfastness (ਆਤਮਕ ਬਲ), whom God blesses with His Mercy and Grace. ||1||Pause|| Friend and foe are one and the same to them. Whatever they speak is (spiritual) Wisdom. Whatever they hear is the Naam, the Name of the Lord. Whatever they see, in all (they see God's) meditation. ||2|| They awaken in Sahaj; they sleep in Sahaj. That which naturally to happen, he is pleased with that happening. In Sahaj they weep; in Sahaj they laugh. In Sahaj they remain silent; in Sahaj they repeat God's Name. ||3|| With Sahaj they eat; with Sahaj they love (everybody, God). Because they remain in Sahaj, the illusion of duality (ignorance, evil mindedness, etc.) is easily and totally removed from within. They naturally (in Sahaj) join the Saadh Sangat, the Society of the Holy. In Sahaj they meet and merge with the Transcendent Lord. ||4|| In Sahaj they are at Home, and in Sahaj they remain detached. In Sahaj, their bodies' duality is eliminated. In Sahaj Bliss comes to their minds. They meet the Lord, the Embodiment of Supreme Bliss. ||5|| In Sahaj they drink in the Nectar of the Naam (Amrit), the Name of the Lord. In Sahaj they give to the poor. In Sahaj their souls delight in the Lord's Sermon. The Imperishable Lord abides with them. ||6|| In Sahaj they assume the unchanging position (Eternal Abode). In Sahaj the unstruck vibration of the Shabad resounds. In Sahaj the celestial bells (of ਆਤਮਕ ਰਸ) resound. Within their Homes, the Supreme Lord ever abides. ||7|| In Sahaj, according to their Karma, they meet with the Guru of true Dharma (Naam-Simran). Those in Sahaj only realize God. Servant Nanak is a sacrifice to them. ||8||3|| (sggs 236 - 237).

— T. Singh