satiguri bhāṇai āpaṇai bahi parvāru sadāiā.
mat mai pichai koī rovasī so mai mūli na bhāiā.
mitu paijhai mitu bigsai jisu mit kī paij bhāvae.
tusī vīcāri dekhahu put bhāī hari satigurū paināvae.
satigurū partakhi hodai bahi rāju āpi ṭikāiā.
sabhi sikh bandhap put bhāī rāmdās pairī pāiā.4.
-Guru Granth Sahib 923
This composition describes Guru Amardas Sahib leaving the earthly realm. In this composition, Baba Sundar Ji has recorded the last instruction of Guru Amardas Sahib given to the Sikh sangat. Baba Sundar Ji states that Guru Amardas Sahib continued remembering the Nam of IkOankar (the Divine) through the Wisdom (Guru) till his last breath. He instructed the Sikhs and relatives that death was inevitable. Death must be accepted as the will of IkOankar. He stated that unnecessary rituals should not be performed after his death. Kirtan is to be sung. After this, Guru Amardas Sahib passed the Guruship to Bhai Jetha Ji (Guru Ramdas Sahib). Accepting the command of Guru Amardas Sahib, Baba Mohri Ji and the entire Sikh sangat bowed in front of Guru Ramdas Sahib.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the fourth stanza, Baba Sundar describes Guru Amardas’ statements to his family. The Guru says I do not want anyone to cry after me. That will not be pleasing to me at all. This statement does not translate well into English—it loses its tenderness. This is the Guru’s sincere wish or command because the common reaction to a loved one’s death is to cry, wail, and wish for it not to have happened. In the context of the cultural customs of this period, loud crying ceremonies or public displays of grief (often by hired professionals) were common. Those without strong relationships with the departed may follow these practices because it is the norm or what is expected of them. In the previous stanza, the Guru explained that to accept the Command willingly and with love and bliss is to be celebrated. The Guru asked us to see that departure as an occasion for bliss.
The Guru continues that line of thought and explains to his family if a friend is enrobed with honor, their companion rejoices because that honoring of their friend is pleasing to them. If we have a friend we love and care about, and that friend is congratulated for their success, we do not cry. We become even more radiant and joyous at the sight of their happiness. And so, the Guru says, having contemplated, see this, O children, siblings, and beloved Sikhs! The 1-Light is enrobing your true Guru with honor. The Guru urges his loved ones to see this—this is an honor that the IkOankar (One Creative and Pervasive Force, 1Force, the One) gives him. So those who love the Guru ought not to cry on the happy occasion of his being glorified in the Court of IkOankar. They ought to rejoice that IkOankar is gracing the Guru with eternal union. When our loved ones depart from this realm, we often hear them say they want to go home. They want to return to the Origin, to the One. We may find such sentiments hard to hear, but the Guru asks us to understand that process anew—as a celebration, a great honor, and a return to the Light from which we came.
At the end of the stanza, Baba Sundar says, then the true Guru Amardas, while present and seated, established the Raj of Guru Ramdas by own-self. When a leader dies, whether a King or ruler, one of the crises surrounding that death is who will succeed them. If this is not pre-established, this leadership crisis can lead to infighting and a struggle for the people over who to follow. Before Guru Amardas departed from the earthly realm, he established the next Guru on the throne. He continued the Raj (rule) that Guru Nanak started. The deserving one is established in the presence of everyone: Sikhs, relatives, children, and fellows. The Guru orders this community to accept Guru Ramdas as the next Guru, as the one to continue the Raj. This was likely challenging for the sons of Guru Amardas to see—the norms of the time meant that sons usually inherited rule. But they all accepted this command, falling at the feet of Guru Ramdas in reverence.
Baba Sundar’s witnessing in the fourth stanza plays an important role in keeping historical record and establishing the authority and legitimacy of Guru Ramdas as the successor of Guru Amardas, laying out a direction for the future of the Sikh nation, and ensuring that the Raj would continue without others jostling for power. It also shows us how to understand death as a thing to be celebrated, as a fulfillment of the Command, and as an honoring of the one departing. We may struggle with this, but the Guru asks us to contemplate these ideas and rejoice. Will we make an effort toward that celebration? Will we make an effort toward that rejoicing? Will we make our decisions clear and acceptable?
The Guru continues that line of thought and explains to his family if a friend is enrobed with honor, their companion rejoices because that honoring of their friend is pleasing to them. If we have a friend we love and care about, and that friend is congratulated for their success, we do not cry. We become even more radiant and joyous at the sight of their happiness. And so, the Guru says, having contemplated, see this, O children, siblings, and beloved Sikhs! The 1-Light is enrobing your true Guru with honor. The Guru urges his loved ones to see this—this is an honor that the IkOankar (One Creative and Pervasive Force, 1Force, the One) gives him. So those who love the Guru ought not to cry on the happy occasion of his being glorified in the Court of IkOankar. They ought to rejoice that IkOankar is gracing the Guru with eternal union. When our loved ones depart from this realm, we often hear them say they want to go home. They want to return to the Origin, to the One. We may find such sentiments hard to hear, but the Guru asks us to understand that process anew—as a celebration, a great honor, and a return to the Light from which we came.
At the end of the stanza, Baba Sundar says, then the true Guru Amardas, while present and seated, established the Raj of Guru Ramdas by own-self. When a leader dies, whether a King or ruler, one of the crises surrounding that death is who will succeed them. If this is not pre-established, this leadership crisis can lead to infighting and a struggle for the people over who to follow. Before Guru Amardas departed from the earthly realm, he established the next Guru on the throne. He continued the Raj (rule) that Guru Nanak started. The deserving one is established in the presence of everyone: Sikhs, relatives, children, and fellows. The Guru orders this community to accept Guru Ramdas as the next Guru, as the one to continue the Raj. This was likely challenging for the sons of Guru Amardas to see—the norms of the time meant that sons usually inherited rule. But they all accepted this command, falling at the feet of Guru Ramdas in reverence.
Baba Sundar’s witnessing in the fourth stanza plays an important role in keeping historical record and establishing the authority and legitimacy of Guru Ramdas as the successor of Guru Amardas, laying out a direction for the future of the Sikh nation, and ensuring that the Raj would continue without others jostling for power. It also shows us how to understand death as a thing to be celebrated, as a fulfillment of the Command, and as an honoring of the one departing. We may struggle with this, but the Guru asks us to contemplate these ideas and rejoice. Will we make an effort toward that celebration? Will we make an effort toward that rejoicing? Will we make our decisions clear and acceptable?
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