manu tanu ammriti bhinnā. antari premu ratannā.
antari ratanu padārathu merai param tatu vīcāro.
jant bhekh tū saphalio dātā siri siri devaṇhāro.
tū jānu giānī antarjāmī āpe kāraṇu kīnā.
sunahu sakhī manu mohani mohiā tanu manu ammriti bhīnā.3.
-Guru Granth Sahib 764
During Sikh weddings, the first pauri (stanza) of this Sabad is often recited at the arrival of the groom’s wedding procession. The entire Sabad equates the joy experienced on the arrival of the wedding procession with the bliss arising from joining the company of virtuous beings. Through the grace of IkOankar (the Divine), the being has received their company and love for IkOankar. Now, the mind sings joyous praises of IkOankar and is drenched in the Nam of IkOankar. The cycle of birth and death has also ceased.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the third stanza, after the flavors and experiences of the joyful songs and the experience of the presence of the One, the mind and body are drenched or imbued with amrit. The word ‘amrit’ literally means beyond death and time. In the context of Guru Granth Sahib, it is used as a synonym for Nam (Identification with IkOankar, or 1Force). The Word of Wisdom (Sabad Guru) is often described as amrit, as it connects one with the Nam. Amrit is also sometimes used as an adjective to describe the sweetness or pleasantness of a thing. The human-bride, the seeker, experiences this drenching in amrit and the jewel of love within. Before, the seeker had the desire for these experiences, an idea about these experiences, and a longing for them. Now, that longing has been fulfilled. Within us is the substance of the jewel of love. It is forming itself deep within, waiting to be born or realized. Within us is the gift, the object of supreme wisdom-thought. This is the supreme essence. There is a long list of things we can pursue, but this is the thing we ought to pursue. This thing can be interpreted as Nam or Identification, but it is not said, because Nam has to be grasped and experienced, it cannot be served!!
The Guru addresses IkOankar (One Universal Integrative Force, 1Force, the One) and says all beings are beggars. You are the Giver of fruitful gifts. You are the Giver to each and every head. Those who do not have this essence and realize that they do not have it beg for it. Those who ask for it receive it from the Giver, IkOankar. How many of us are even asking? Have we had that realization yet? Once we grasp that this is the essence we seek, we begin to ask; we begin to beg, and we begin to pursue that essence.
The Guru, in awe, continues to address IkOankar and says, You are the Knower of all things, You are all-Wise, You are the Knower of every heart. You have created this world. The One is the Cause and the Doer. The Guru shows us how to praise the vastness of the One. The human-bride says, Listen, O virtuous companions! IkOankar, the Enchanter, has enchanted my mind. The seeker in love wants to tell all their companions about the one they are in love with! This is what we do in worldly relationships, too — we get together with our companions and speak to them about the qualities and virtues of the ones we love. In this relationship with IkOankar, the seeker praises the One, describes the One, and explains the enticement or fascination or enchantment of the One. This is what has made the seeker excited! This is what has made IkOankar beloved by the seeker! This is what has drenched the seeker in the immortalizing nectar, the ambrosial essence of IkOankar’s Nam! There is nothing that we have to do to allow for this drenching. It is implicit — as long as the essence is understood or grasped, as long as we beg for this essence, the One will grace us. This is about a feeling. It cannot be said or structured, or explained in steps. It is emotional and deeply personal to each person who experiences it. Will we beg for the essence? Will we feel the jewel of love within us? Will we become enchanted by the Enchanter?
The Guru addresses IkOankar (One Universal Integrative Force, 1Force, the One) and says all beings are beggars. You are the Giver of fruitful gifts. You are the Giver to each and every head. Those who do not have this essence and realize that they do not have it beg for it. Those who ask for it receive it from the Giver, IkOankar. How many of us are even asking? Have we had that realization yet? Once we grasp that this is the essence we seek, we begin to ask; we begin to beg, and we begin to pursue that essence.
The Guru, in awe, continues to address IkOankar and says, You are the Knower of all things, You are all-Wise, You are the Knower of every heart. You have created this world. The One is the Cause and the Doer. The Guru shows us how to praise the vastness of the One. The human-bride says, Listen, O virtuous companions! IkOankar, the Enchanter, has enchanted my mind. The seeker in love wants to tell all their companions about the one they are in love with! This is what we do in worldly relationships, too — we get together with our companions and speak to them about the qualities and virtues of the ones we love. In this relationship with IkOankar, the seeker praises the One, describes the One, and explains the enticement or fascination or enchantment of the One. This is what has made the seeker excited! This is what has made IkOankar beloved by the seeker! This is what has drenched the seeker in the immortalizing nectar, the ambrosial essence of IkOankar’s Nam! There is nothing that we have to do to allow for this drenching. It is implicit — as long as the essence is understood or grasped, as long as we beg for this essence, the One will grace us. This is about a feeling. It cannot be said or structured, or explained in steps. It is emotional and deeply personal to each person who experiences it. Will we beg for the essence? Will we feel the jewel of love within us? Will we become enchanted by the Enchanter?
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