piru ucṛīai māṛṛīai tihu loā sirtājā rām.
haü bisam bhaī dekhi guṇā anhad sabad agājā rām.
sabadu vīcārī karṇī sārī rām nāmu nīsāṇo.
nām binā khoṭe nahī ṭhāhar nāmu ratanu parvāṇo.
pati mati pūrī pūrā parvānā nā āvai nā jāsī.
nānak gurmukhi āpu pachāṇai prabh jaise avināsī.4.1.3.
-Guru Granth Sahib 765
The first stanza of this Sabad describes the excitement of union with the Divine-Husband (IkOankar). The seeker is keen to enjoy bliss by experiencing IkOankar (the Divine) through the eternal Nam. The second stanza states that when the dearest IkOankar is experienced, the heart blooms with joy. All flaws are removed, and the heart overflows with virtues. The third stanza emphasizes that IkOankar is pervading each and every being. IkOankar by Own-Self is the bestower of the joy of union and by Own-Self the enjoyer of that union. In the last stanza, IkOankar is called the Sovereign of the three worlds, in whose court only the precious jewel of Nam is accepted. Through the Nam, the being recognizes their inner-self and becomes like the eternal IkOankar.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the fourth stanza, Guru Nanak says that the Divine-Husband, IkOankar (One Universal Integrative Force, 1Force, the One), is everywhere, in all spaces—the One dwells in the highest spaces in the highest mansions. The One who is the crown of the three realms, the Sovereign, the one who rules, is also the one who the human-bride or seeker can love and experience — is one that all human beings can love and experience and enjoy. Having seen the virtues of the Spouse, the seeker is awestruck. Having experienced these virtues, the seeker experiences the unstuck melody of the One resounding everywhere, manifesting all the time.
The Guru says that the one who contemplates and reflects on the Word of Wisdom finds that their actions and behaviors change. They become virtuous and excellent. They find that the Identity and Identification of the Beautiful One are the ultimate markers for them. This is what shows the seeker the way. The Word of Wisdom helps us relate to the Nam of the One — to the Identification of the One, to the Identity of the One. Without this Identification, we are ingenuine. We are counterfeit. We are not able to find refuge in the One yet. We are not able to find a place with the One yet. When Identification occurs, we find that this changes for us. This is why only the jewel of Identification is helpful to us. The first three stanzas were about a beautiful and exciting relationship and the experience of the Nam in practice. Here, the Guru more explicitly states what the Nam does for us in our relationship with the One. When we engage in Identification with the One, we are able to enjoy this relationship with the Spouse. This is reflected in our behavior. It is a powerful experience.
The seekers who have Nam, the mark of acceptance, are able to become complete in honor and intellect. They find that the anxieties around coming and going, birth and death, are no longer relevant. They are freed from that fear through the experience of Identification — Identification with the One becomes all that there is! The seeker who experiences Identification and becomes Wisdom-centered is able to recognize their own self and the Self-present within. This is the understanding of identity that is formed through a loving relationship with IkOankar. Will we experience this ever-present presence? Will we experience the virtues of the One? Will we become genuine? Will we recognize the Self?
In this composition, Guru Nanak takes us through the various stages of the seeker who is developing a loving relationship with IkOankar. The seeker experiences joy and excitement, and awe, both a deeply intimate personal relationship and a deeply vast understanding of the One in relationship to all human beings. The Guru interlaces human desire and joy to help us understand what we have the potential to feel when we begin to exist in the relationship. We are worried about our relationship to divinity, we are anxious about whether we will be acceptable in the ‘hereafter,’ and we have a hard time changing how we are and have been. The Guru shows us the journey of the young human-bride that we can all aspire to be. She waits excitedly and addresses the One she loves with great intimacy and great vulnerability. The Guru shares with us what it would be to experience the shift toward Wisdom-orientation, and what it would feel like to expand in our relationship with the One and in our understanding at large. Will we experience the inner call for this old love? Will we pursue it? Will we bloom with virtues? Will we experience the presence of the IkOankar, the dearest Friend?
The Guru says that the one who contemplates and reflects on the Word of Wisdom finds that their actions and behaviors change. They become virtuous and excellent. They find that the Identity and Identification of the Beautiful One are the ultimate markers for them. This is what shows the seeker the way. The Word of Wisdom helps us relate to the Nam of the One — to the Identification of the One, to the Identity of the One. Without this Identification, we are ingenuine. We are counterfeit. We are not able to find refuge in the One yet. We are not able to find a place with the One yet. When Identification occurs, we find that this changes for us. This is why only the jewel of Identification is helpful to us. The first three stanzas were about a beautiful and exciting relationship and the experience of the Nam in practice. Here, the Guru more explicitly states what the Nam does for us in our relationship with the One. When we engage in Identification with the One, we are able to enjoy this relationship with the Spouse. This is reflected in our behavior. It is a powerful experience.
The seekers who have Nam, the mark of acceptance, are able to become complete in honor and intellect. They find that the anxieties around coming and going, birth and death, are no longer relevant. They are freed from that fear through the experience of Identification — Identification with the One becomes all that there is! The seeker who experiences Identification and becomes Wisdom-centered is able to recognize their own self and the Self-present within. This is the understanding of identity that is formed through a loving relationship with IkOankar. Will we experience this ever-present presence? Will we experience the virtues of the One? Will we become genuine? Will we recognize the Self?
In this composition, Guru Nanak takes us through the various stages of the seeker who is developing a loving relationship with IkOankar. The seeker experiences joy and excitement, and awe, both a deeply intimate personal relationship and a deeply vast understanding of the One in relationship to all human beings. The Guru interlaces human desire and joy to help us understand what we have the potential to feel when we begin to exist in the relationship. We are worried about our relationship to divinity, we are anxious about whether we will be acceptable in the ‘hereafter,’ and we have a hard time changing how we are and have been. The Guru shows us the journey of the young human-bride that we can all aspire to be. She waits excitedly and addresses the One she loves with great intimacy and great vulnerability. The Guru shares with us what it would be to experience the shift toward Wisdom-orientation, and what it would feel like to expand in our relationship with the One and in our understanding at large. Will we experience the inner call for this old love? Will we pursue it? Will we bloom with virtues? Will we experience the presence of the IkOankar, the dearest Friend?
