rāmkalī kī vār rāi balvanḍi tathā satai ḍūmi ākhī
ikoaṅkār satigur prasādi.
nāu kartā kādaru kare kiu bolu hovai jokhīvdai.
de gunā sati bhaiṇ bharāv hai pāraṅgati dānu paṛīvdai.
nānaki rāju calāiā sacu koṭu satāṇī nīv dai.
lahṇe dharionu chatu siri kari siphtī ammritu pīvdai.
mati gur ātam dev dī khaṛagi jori parākui jīa dai.
guri cele rahrāsi kīī nānaki salāmati thīvdai.
sahi ṭikā ditosu jīvdai.1.
-Guru Granth Sahib 966
Rai Balvand and Sata Dum narrate the transfer of Guruship from Guru Nanak Sahib to Bhai Lahina Ji (later Guru Angad Sahib). This pauri (stanza) describes the being whose name is renowned by IkOankar (the Divine); their utterances are precious. The divine virtues are deeply connected with the eternal Nam (Identification with IkOankar), the being who acquires these virtues is liberated. This Sabad encourages seekers to embrace the radiance of Wisdom (Guru).
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
This ballad is uttered at the Guru’s court by Rai Balvand and Sata Dum, the rababi kirtanie (those who sing compositions in prescribed musical modes from the Guru Granth Sahib and other texts mentioned in the Sikh Code of Conduct) to address their mistake of stating that the glory of the Guru is due to their songs.
In the first stanza, Satta and Balvand begin their praise of the Guru with the rhetorical question, The one whose name the Creator, the Owner of creation, may make prominent, how can the utterance of that one be weighed? This composition is about Guru Nanak’s name and identity and serves as an ode to the revolution of Guru Nanak. If the Creator, IkOankar (One Universal Integrative Force, 1Force, the One), has given that name and that identity to someone, how can anyone compare how good that person is? There is no one else to compare them to. This is the first sabad (composition) that Bards Satta and Balvand sang in the court of Guru Arjan, sharing with the sangat (collective) and not performing for a king. This composition serves as a way to address those in the community who have questions about the Guru. How can I tell you how great that name is that is given by the Creator? The Bards continue, saying that the divine virtues are like the siblings of the eternal Nam or Identification with the One. When this gift of the virtues is placed in a person’s lap, they are freed. These great virtues graced Guru Nanak and were given to him by the One. The Guru carries these divine virtues; because of this, the Guru knows how to live in the truth and eternality.
Satta and Balvand then bring in the imagery of the rule of the Raj of the Guru. They tell us exactly what Guru Nanak did: Nanak started the Raj, built truth-like fort by laying firm foundation. Guru Nanak established this Raj, from governance to rule. And at a minimum, this establishment means fighting the system that exists for new ways of being and for just policies. Guru Nanak had that divine virtue to live the truth; he is the one whose name has been established. And it is with these virtues and this identity that he established this eternal fort whose foundation was strong. He placed a canopy over the head of Bhai Lahina, his successor, the one who would come to be called Guru Angad, the one imbibing Amrit, or immortal elixir, by doing praise. Lahina is the one who has been anointed; Guru Nanak bestowed him with the Guruship because he, too, had become virtuous and IkOankar-like. The praise entered Lahina, and he transformed.
The Wisdom of the One was transferred to Bhai Lahina as if it was a sword being passed from one Sovereign to the next. The strength and power of courage were transferred, these gifts of divine life. It was in this passing of the virtues and wisdom, the courage, the power, and the strength that Guru Nanak offered a salutation to the disciple while still living and marked him as the next Guru. The authority of Guru Nanak came from the One, and thus that authority cannot be taken away.
Guru Nanak was filled with divine virtues and lived truth. He started the Raj on the firm foundations of that truth. Bhai Lahina continued it as Guru Angad after Guru Nanak transferred everything he had to Lahina — praise, Amrit (Immortal Elixir), and sword were all given by the Guru to transfer the wisdom of the One to his successor. This established a new system of how the protege becomes the mentor and becomes marked as the next in command while the mentor is still living. This is the advent of Sikh Sovereignty. This composition is full of political imagery and symbolism, and Satta and Balvand invite us to apply our understanding of Raj to the present day — what kind of Raj do we want? This Raj is rooted in the Wisdom of the eternal One. This Raj takes its strength from the eternal One. Where is our strength coming from? Is it rooted in the One? What are our politics? Are they continuing the revolution of Guru Nanak?
In the first stanza, Satta and Balvand begin their praise of the Guru with the rhetorical question, The one whose name the Creator, the Owner of creation, may make prominent, how can the utterance of that one be weighed? This composition is about Guru Nanak’s name and identity and serves as an ode to the revolution of Guru Nanak. If the Creator, IkOankar (One Universal Integrative Force, 1Force, the One), has given that name and that identity to someone, how can anyone compare how good that person is? There is no one else to compare them to. This is the first sabad (composition) that Bards Satta and Balvand sang in the court of Guru Arjan, sharing with the sangat (collective) and not performing for a king. This composition serves as a way to address those in the community who have questions about the Guru. How can I tell you how great that name is that is given by the Creator? The Bards continue, saying that the divine virtues are like the siblings of the eternal Nam or Identification with the One. When this gift of the virtues is placed in a person’s lap, they are freed. These great virtues graced Guru Nanak and were given to him by the One. The Guru carries these divine virtues; because of this, the Guru knows how to live in the truth and eternality.
Satta and Balvand then bring in the imagery of the rule of the Raj of the Guru. They tell us exactly what Guru Nanak did: Nanak started the Raj, built truth-like fort by laying firm foundation. Guru Nanak established this Raj, from governance to rule. And at a minimum, this establishment means fighting the system that exists for new ways of being and for just policies. Guru Nanak had that divine virtue to live the truth; he is the one whose name has been established. And it is with these virtues and this identity that he established this eternal fort whose foundation was strong. He placed a canopy over the head of Bhai Lahina, his successor, the one who would come to be called Guru Angad, the one imbibing Amrit, or immortal elixir, by doing praise. Lahina is the one who has been anointed; Guru Nanak bestowed him with the Guruship because he, too, had become virtuous and IkOankar-like. The praise entered Lahina, and he transformed.
The Wisdom of the One was transferred to Bhai Lahina as if it was a sword being passed from one Sovereign to the next. The strength and power of courage were transferred, these gifts of divine life. It was in this passing of the virtues and wisdom, the courage, the power, and the strength that Guru Nanak offered a salutation to the disciple while still living and marked him as the next Guru. The authority of Guru Nanak came from the One, and thus that authority cannot be taken away.
Guru Nanak was filled with divine virtues and lived truth. He started the Raj on the firm foundations of that truth. Bhai Lahina continued it as Guru Angad after Guru Nanak transferred everything he had to Lahina — praise, Amrit (Immortal Elixir), and sword were all given by the Guru to transfer the wisdom of the One to his successor. This established a new system of how the protege becomes the mentor and becomes marked as the next in command while the mentor is still living. This is the advent of Sikh Sovereignty. This composition is full of political imagery and symbolism, and Satta and Balvand invite us to apply our understanding of Raj to the present day — what kind of Raj do we want? This Raj is rooted in the Wisdom of the eternal One. This Raj takes its strength from the eternal One. Where is our strength coming from? Is it rooted in the One? What are our politics? Are they continuing the revolution of Guru Nanak?
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