caübole mahalā 5
ikoaṅkār satigur prasādi.
samman jaü is prem kī dam kiyahu hotī sāṭ.
rāvan hute su raṅk nahi jini sir dīne kāṭi.1.
-Guru Granth Sahib 1363
The love of IkOankar (the Divine) cannot be inculcated through wealth, pilgrimages, recitations, austerities, or disciplines. The being who connects with IkOankar consciously becomes worthy of IkOankar’s love. Their mind remains immersed in the Nam of IkOankar in every moment; they do not go anywhere else in search of bliss. They remain in a constant state of joy due to their humility. Worldly comforts and praise received because of various practices like recitations and austerities are worthless before the love of IkOankar. On the other hand, a being entangled in attachment to the material world and relationships remains miserable despite having attained worldly comforts.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
This composition was revealed by Guru Arjan and was not set to a prescribed rag (musical mode). Its title is understood as a compound of two words: ‘chau,’ denoting the poetic form of four meters or four languages coming together, and ‘bole,’ which refers to the act of speaking in that excitement and enthusiasm of love. Still, these things give an incomplete picture of the composition. These saloks, or couplets, explore a certain kind of excitement and enthusiasm of love while referencing the names Musan and Samman. Although these historical figures are discussed in depth in the Introduction, these names represent those with particular behaviors. These were lovers of the Guru, and their names are invoked to reference the enthusiasm of those lovers of the Guru.
In the first salok, Guru Arjan addresses Samman, saying, O Samman! If the exchange of love could happen through wealth, then what of those kings like Ravan, who were not paupers, who severed his own head and offered it up? Ravan, the ten-headed king of Lanka, is a figure from the Hindu literary tradition and the primary antagonist in the Ramayana. He was said to have an enormous army and great wealth. His ten heads represented his incredible knowledge of the six Shastras (theological treatise on Hinduism) and four Vedas (ancient religious texts of Hinduism). He took great pride in his knowledge, wealth, and army. He had physical power and intellectual power. He had authority and legitimacy. This reference is significant bechause of Ravan’s particular behavior. None of his wealth, knowledge, power, or legitimacy gave him what he sought. It was his offering to his teacher Shiva, his literal head, done out of deep love, that finally fulfilled him. Guru Arjan uses this metaphor to remind us that while Ravan was rich in every way, materially and intellectually — none of these riches could give him what he was looking for. When he was in love, when he gave his head, and in doing so, humbly surrendered in love, he came to understand his relationship with his teacher not as a transaction through knowledge or wealth or power. It was only then that he was satisfied. This transformation can only happen through love – through love’s enthusiasm and excitement. None of these other things can give us what love gives us. Ravan becomes an example for all seekers of what lovers do in love. Will we begin to understand the temporariness of our worldly wealth and power? Will we begin to understand the value of our devotion and submission? Will we become lovers of the Beloved?
In the first salok, Guru Arjan addresses Samman, saying, O Samman! If the exchange of love could happen through wealth, then what of those kings like Ravan, who were not paupers, who severed his own head and offered it up? Ravan, the ten-headed king of Lanka, is a figure from the Hindu literary tradition and the primary antagonist in the Ramayana. He was said to have an enormous army and great wealth. His ten heads represented his incredible knowledge of the six Shastras (theological treatise on Hinduism) and four Vedas (ancient religious texts of Hinduism). He took great pride in his knowledge, wealth, and army. He had physical power and intellectual power. He had authority and legitimacy. This reference is significant bechause of Ravan’s particular behavior. None of his wealth, knowledge, power, or legitimacy gave him what he sought. It was his offering to his teacher Shiva, his literal head, done out of deep love, that finally fulfilled him. Guru Arjan uses this metaphor to remind us that while Ravan was rich in every way, materially and intellectually — none of these riches could give him what he was looking for. When he was in love, when he gave his head, and in doing so, humbly surrendered in love, he came to understand his relationship with his teacher not as a transaction through knowledge or wealth or power. It was only then that he was satisfied. This transformation can only happen through love – through love’s enthusiasm and excitement. None of these other things can give us what love gives us. Ravan becomes an example for all seekers of what lovers do in love. Will we begin to understand the temporariness of our worldly wealth and power? Will we begin to understand the value of our devotion and submission? Will we become lovers of the Beloved?
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