In this fourth stanza (
savaiya), the relentlessly forgetful mind introduced in the third stanza is spoken to. Guru Arjan likens the mind to a rat, withdrawn within the body, absorbed in forgetfulness and vice, as a rat remains in its burrow. The mind is so engrossed in attachments and pleasures, Guru Arjan says, that it is like a baby rocked in the cradle of wealth, intoxicated. Guru Arjan also compares the mind to an owl, likening the owl’s constant wandering in pursuit of prey to the mind’s constant engagement in
Maya, the allure of transient things and relationships. Guru Arjan specifically mentions friends and family, and the growing attachment that forms from the comforts of these relationships. Yet, despite all these attachments we believe bring contentment, our hunger remains unfulfilled. We continue seeking, and, consumed by these attachments, we remain oblivious to death patiently waiting around the corner. Like a cat poised to pounce, death preys on us as we remain caught in these foolish, vice-filled ways, like a rat in its burrow.
Guru Arjan reveals the root of this chaos: the seed of ego we have planted, which has sprouted and firmly bound us, like a rapidly growing vine. This ego is at the heart of our attachments and possessiveness. As at the end of the fourth stanza, Guru Arjan offers insight into a way forward. He says:
Knowing the world as a dream, remember Gopal, the Compassionate, in the company of the Truth-oriented. We know dreams are not worth becoming entangled in, for they are fleeting. This guidance reminds us to recognize the impermanence of the world and our lives, while remembering the
eternality of
IkOankar (One Creative and Pervasive Force, 1Force, the One). Here, IkOankar’s kind, compassionate, and world-sustaining nature is invoked through the name
Gopal, urging us to remember that One is in the company of Truth-oriented beings.
The feeble mind convinces us to chase fleeting things, creating separation and distraction. It prioritizes attachments—whether to physical objects, beliefs, or identities—over attachment to the compassionate One who sustains the world. As Guru Arjan notes, these attachments are often strongest with those we have deep personal connections with, and even these can pull us away from remembrance of IkOankar. Like a rat that leaves the comfort of its burrow only when necessary, our attachments can restrain us, keeping us within our comfort zone. Unbeknownst to us, death looms just around the corner and can come when we least suspect it.
We may completely lose sight of the fact that the world beyond our comfort zone has so much to offer. Our current vantage point may completely limit our ability to see that there is more to life than we imagine. In the company of Truth-oriented beings—those who also connect to IkOankar through praise, love, and devotion—we can reconnect with the compassionate, kind One. In that company, we see beyond the transient nature of things, including the body, and recognize the dream-like temporariness of our lives. There, we are shaken out of the illusion created by ego and attachment, which keeps us asleep within the dream. In this way, we become awake in the dream, able to navigate life without being consumed by attachments. Like actors in a play, we recognize we are playing a part, rather than mistaking the part for who we are. Only when we see beyond illusion do we truly
experience IkOankar’s compassionate and sustaining nature.
Will we recognize the ways our minds are rat-like, constantly seeking comfort in the burrow’s familiarity? Will the reminder of death, always lurking like a cat, inspire us to stay awake and aware in these dream-like lives? Will we find the company of those who seek to stay awake in the dream as well?
