Savaiye (Mukhbakya Mahala 5– I)

Guru Arjan Sahib

In the eighth stanza (savaiya), Guru Arjan crystallized the importance of Grace and devotion, which cut our bondages and unite us with IkOankar (One Creative and Pervasive Force, 1Force, the One), rather than endorsing any specific technique or regimen. We were reminded of the centrality of wisdom shared by Guru Nanak in this journey. In this ninth stanza, the last of the series, we are lead into the yearning of an earnest plea to receive the gift of this Grace and devotion. The stanza ends with a resounding statement of Guru Nanak’s all-encompassing glory.
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Guru Arjan begins by addressing IkOankar as Prabhu, the Sovereign, and acknowledges IkOankar as the Giver and Bestower. With utter humility, he presents himself as a lowly beggar who has entered the refuge of IkOankar. Continuing in this tone of love, praise, and open-heartedness, he pleas before IkOankar, begging to receive the gift of the dust of the feet of the Saint-Guru. The Saint-Guru represents those who walk firmly in and exemplify Truth. To beg for the gift of the dust of their feet is really to beg for their mentorship. This deep plea to learn from Truth-oriented Ones is rooted in humility, as seeking the dust of someone’s feet is a testament to that person’s greatness. The wisdom needed to cross this world-ocean, which otherwise could not be crossed, is presented as what is to be learned from the Saint-Guru. Exemplifying utter humility and devotion, Guru Arjan requests and accepts that his plea may only be heard if it pleases IkOankar. The next supplication is for IkOankar to allow Guru Arjan even a small glimpse of Own-Self, to quench the deep yearning in his mind to see his beloved Sovereign, the Giver, the Bestower. This is a sincere request for IkOankar to become evident within Guru Arjan’s mind, and for his mind to become stable and steadfast in devotion to that One. As Guru Arjan achieved union with IkOankar in his life and embodied Truth, this pleading shows that loving devotion remains regardless. Union crests on the devotional offering of the self—that which Guru Arjan exemplifies here.
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Guru Arjan brings the composition to a close, invoking the all-glorious Guru Nanak and his fortunate coming in Kaliyug, the current Indic era, which is accepted as an era of diminished righteousness and increased ignorance. Guru Arjan describes Guru Nanak’s arrival in this age as an illuminating lamp, a Sun of wisdom. Why? Because Guru Nanak has offered freedom to all people through Nam-dharam, the path IkOankar has gifted to everyone in the world. This is the righteous path of remembrance of IkOankar’s Nam, which makes life fruitful. In essence, this is the path of Identification with and remembrance of IkOankar, in all moments. Everywhere Guru Nanak went, this was his message. This is the path Guru Nanak naturally knew to walk, and this is why Guru Nanak was himself transcendent, the embodiment of IkOankar. This is how Guru Nanak was victorious in life, and how his praise has come to resound in all realms.
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Guru Arjan shows us the deep yearning, intimacy, and faith we can experience in connection with IkOankar. If we are not feeling connected with IkOankar, we can plead for even a small glimpse. If we are not in the company of Truth-oriented beings, we can ask the One for it. We ought to reflect on what we are asking for in our lives, and who we are asking from. If we shift our perspective to acknowledge that all comes from the Giver and Bestower, we orient ourselves to the One who truly holds all power, the true Sovereign. That true Sovereign is the only One who can grant us what we deeply seek, what our mind thirsts for—a glimpse of the One. That Sovereign can grant us the love and devotion that brings our minds to steadiness. Through this Grace, we learn to navigate our lives successfully, finding the freedom that IkOankar first made known through Guru Nanak, who revealed Nam-dharam, the principle of Identification. 

Will we recognize IkOankar as the ultimate Giver and Bestower, and practice turning to that One more? Will we pay attention to the things we are asking for in our lives, and choose what we ask for wisely? Will we recognize the truly illuminating wisdom as that of Guru Nanak, and walk the radiant path of Identification he gave us? 

SUMMARY
Throughout the first eight savaiyas, or stanzas, IkOankar (One Creative and Pervasive Force, 1Force, the One) is invoked as ineffable and unreachable. Guru Arjan reminds us that IkOankar is all-pervasive, creating and dwelling closely with us at all times. There is a continuous acknowledgment that IkOankar is vast and indescribable. While many of the virtues of the One are named, it is affirmed that the virtues of the One are truly limitless. It is only the finite elements we may be able to grasp, comprehend, and relate to that are listed. Guru Arjan repeatedly invokes the Nam of IkOankar, the creative, pervasive essence by which seekers come to identify with IkOankar, initially describing it as an immense, overflowing treasure. This Identification with IkOankar, an immortalizing experience by which seekers experience true freedom, is available and accessible to all. Through Nam, beings are freed of their bondages and their transgressions are destroyed. Devotion to IkOankar alone, the One who, by bestowing grace, connects us with Nam and Truth-oriented beings, is paramount to the message of these stanzas. IkOankar alone is the Giver and Bestower of contentment and freedom, rather than anything or anyone else. All is the court of IkOankar, and IkOankar’s will and judgment alone reign. We are meant to seek fulfillment from the true Sovereign, IkOankar, and that all else is entrapment in the illusion of Maya, the allure of transient things and relationships.
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Guru Arjan challenges popular narratives regarding spirituality and the divine throughout these stanzas. He clarifies the debate around IkOankar’s form or formlessness, declaring that IkOankar is transcendent, free from male characteristics commonly associated with the divine, and is never concentrated or localized in any place or time. At the same time, IkOankar, while formless, is immanent as well, pervading all. Also challenged are common practices regarding spiritual discipline and worship of incarnate forms of the divine, reaffirming that IkOankar is profoundly vast, unable to be fully grasped, and cannot be worshipped via imagery or via objects. There is no method or formula for connection with the divine—instead, the path is one of devotion, love, and Grace.
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Ultimately, the glory of Guru Nanak is invoked at the end of each of these stanzas. The first four all incorporate the same sentiment of Guru Nanak: that he is the accepted devotee at IkOankar’s door, embodying all the teachings Guru Arjan shares with us. Guru Nanak was immensely graced and became the embodiment of IkOankar. All his transgressions, vices, and bondages disintegrated as he took to the Nam of the One. As the invocations of Guru Nanak progress throughout the series, Guru Arjan urges us towards the teachings of Guru Nanak. It is said that those who follow the teachings of Guru Nanak and embody the virtues of Guru Nanak, they are liberated from the cycle of birth and death. Those liberated in this lifetime and hereafter, and the lineages of the Truth that live within them, liberate others as well. This is a testament to the greatness, power, and glory of Guru Nanak. This is why he is praised all over to this day, as he is like a bright, wondrous, illuminating lamp of wisdom, illuminating and freeing beings from ignorance in an era of darkness and illusion.