In this pauri, it is stated that Wisdom (Guru) is a precious jewel. Like a diamond is studded in a jewel, the Nam of IkOankar (the Divine) is studded in the Wisdom. When IkOankar kindles love for the Wisdom, Nam comes to dwell in the mind. The being experiences bliss.
gur sabadu ratannu hai   hīre jitu jaṛāu.
sabadu ratanu jitu mannu lāgā   ehu hoā samāu.
sabad setī manu miliā   sacai lāiā bhāu.
āpe   hīrā ratanu āpe   jis no dei bujhāi.
kahai nānaku sabadu ratanu hai   hīrā jitu jaṛāu.25.
-Guru Granth Sahib 920
Literal Translation
Interpretive Transcreation
Poetical Dimension
In the twenty-fourth pauri, the twenty-fourth step on the ladder, Guru Amardas emphasized a crucial point: all other utterances and expressions remain incomplete and immature without the eternal Wisdom. Moving on to the twenty-fifth pauri, the twenty-fifth step, Guru Amardas imparts a profound insight: The Wisdom-Guru’s Sabad is a jewel through which the diamond-Nam is studded. Let us pause here to contemplate. In this statement, Guru Amardas places Sabad (a hymn-like stanza that embodies the word-sound of Infinite Wisdom) at the center of our attention, likening it to a precious jewel. We all understand the worth of jewels; they shine brightly and hold immense value. Guru Amardas emphasizes this analogy so that we grasp the significance of Sabad as a jewel-studded with diamonds. This “diamond,”’ representing Nam, or Identification with the One, embodies wisdom. When the mind becomes attached to this Nam-diamond studded jewel, Sabad, one’s consciousness becomes fully immersed in it. In this state, one is not merely with the One; one becomes an integral part of the One. When the mind is absorbed in Sabad, love for IkOankar (One Universal Integrative Force, 1Force, the One) blossoms. IkOankar, the eternal, is the diamond; IkOankar, the eternal, is the jewel itself, and IkOankar, the eternal One, reveals this profound truth. Those who comprehend this insight understand that Sabad is the Nam-diamond studded jewel. Sabad is the catalyst for nurturing the love for IkOankar, the eternal. Sabad is the most magnificent diamond, the ultimate gem, and a radiant and precious gift. Guru Amardas concludes this ladder step by reinforcing the message: Sabad is a jewel through which the diamond-Nam is studded.

We reflect on the twenty-fourth step, on the realization that the Bani (the Utterances of the Infinite Wisdom) are ripe and supreme. The reason for this is that Bani embodies perfection and is life itself. In this step, we come to know and understand what Sabad truly is. Sabad is the most valuable diamond-Nam studded jewel. Let’s pause for a moment to consider this analogy. Why, then, do we refer to Sabad as the Word or the Sound? Because such terminology is simply a limitation of our language, we cannot fully capture its profound nature. Sabad is the treasure we unearth from the Bani, much like discovering a rare and precious gem. When Sabad becomes fully immersed within us, like a jewel embedded in a crown, it awakens a profound love for the eternal One. It’s as if we’ve found the missing piece of a cosmic puzzle, a key that unlocks a deeper connection. Let’s take a moment to reflect. If we connect this to the previous step, imagine singing and listening to unripe Bani; there would be no possibility of a connection with the One. Learning about the relationship between the Wisdom-Guru and the One is even more significant in this step. From the Bani of the Wisdom-Guru, we receive Sabad, and Sabad connects us to the One. Simply put, the jewel is Sabad, discovered within the Bani. When we sing the Bani, we acquire the Nam-diamond studded Sabad. As we receive the Nam-diamond studded Sabad, we experience the eternal One. In this concise verse, the term “jewel” for Sabad appears in every line except one. The line where it doesn’t appear is the one that speaks of when the mind is absorbed in Sabad, the love for the One blossoms within. When love for the One fills us, we no longer need jewels because Sabad adorns us. Let’s pause and reflect; this verse has no complex or intricate vocabulary. By using the analogy of the jewel, we realize that the biggest, brightest, and most valuable jewel is Sabad, studded with diamonds. The language is visual and relatable. It raises a question: Do we genuinely feel and recognize that Sabad is the most precious jewel?

We may ask ourselves: Are we relentlessly pursuing material jewels? Do they possess the power to forge a connection with the One? We reflect on the analogy of Sabad as a "diamond-Nam studded jewel," what significance does it hold in our journey? Can we find resonance in this comparison? More importantly, do we aspire to relate to it, and if so, what steps can we take to genuinely comprehend and experience Sabad, transcending its literal definition as mere words or sounds?