satiguru purakhu ji boliā gursikhā manni laī rajāi jīu.
moharī putu sanmukhu hoiā rāmdāsai pairī pāï jīu.
sabh pavai pairī satigurū kerī jithai gurū āpu rakhiā.
koī kari bakhīlī nivai nāhī phiri satigurū āṇi nivāiā.
hari gurahi bhāṇā dīī vaḍiāī dhuri likhiā lekhu rajāi jīu.
kahai sundaru suṇahu santahu sabhu jagatu pairī pāi jīu.6.1.
-Guru Granth Sahib 923-924
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 sixth stanza, Baba Sundar says, whatever the true Guru, the true being Guru Amardas, said, the Sikhs of the Guru accepted as his will, dearest! Falling at the feet of Guru Ramdas, Mohri, son of Guru Amardas, turned Guru-ward, dearest! Both lines end with jiu, evoking a level of love and care needed when the message and instruction are difficult. We have interpreted this term in the commentary as ‘dearest,’ as it exemplifies how to speak with tenderness and love. Baba Sundar draws a line under the succession process in the passing of the Guruship. The historical record is kept—that Guru Amardas’ will was for Bhai Jetha (Guru Ramdas) to lead the Sikhs, that the Sikhs accepted this will, and that his son, Baba Mohri, also bowed to Guru Ramdas as a mark of his acceptance of the Guru’s will.
In continuation of the line about Baba Mohri, Baba Sundar says even if anyone did not bow in a display of jealousy, then the true Guru Amardas, having brought them, caused them to bow. Even if some did not initially accept Bhai Jetha (Guru Ramdas) as the next Guru, they eventually accepted him due to Guru Amardas’ influence and inspiration. This stanza refers to the transfer of Guruship. In a global context, we know that power transfer is always problematic. This process is often mired in conflict, jealousy, and a sense of entitlement by those not chosen. But Baba Sundar, in his witnessing, shows us that the entire congregation of the Guru fell at the feet of the eternal Guru, Guru Ramdas, in whom Guru Amardas had placed his own self, his own light of Wisdom. They recognized Guru Ramdas as having that light within him, as the continuer of the Raj (rule), and as carrying the Sabad (hymn-like stanza that exemplifies the word-sound of the Infinite Wisdom) within him.
Baba Sundar closes the stanza by saying this alone was pleasing to the 1-Light and to Guru Amardas. He gave honor to Guru Ramdas. This alone was the written writ of the Divine from the Origin, dearest! Listen, O saintly beings! The entire world has been placed at the feet of Guru Ramdas, dearest! These last two lines again end with jiu—they are coated in love and tenderness. The Command is being brought in, established, and accepted with this tenderness. When death comes, there are many ceremonies and customs, including succession. There is often confusion about what to do and decision-making on death rituals, ceremonies, and power transfers. All of these discussions are elucidated here with great clarity. Baba Sundar’s witnessing in part establishes the authority and legitimacy of Guru Ramdas. The sentiments of Guru Amardas encourage us not to get caught up in the minutiae of protocols and norms. Sadd exemplifies that even when there is conflict and jealousy, the larger inspiration eventually motivates those reluctant to accept the Command. Will we transcend our conflict and jealousy through the inspiration of the Wisdom-Guru? Will we come to accept the Command?
SUMMARY:
Sadd can be understood as a composition on death, mourning, and the political continuation of the Guru’s Raj. We are lovingly shown how to accept the Command of IkOankar through remembrance, praise, and Identification with IkOankar. Sadd divulges how this devotion and this relationship with the One allows us to eliminate the fear of death and accept the Will with joy and celebration. We are asked to try to cultivate that devotion even at a time that is often engulfed by conflict and anxiety over process, protocol, and ceremony. We are urged toward wisdom-orientedness and community with those who can show us toward the Wisdom. We are asked to reflect on our relationship with the Command, not only in life but also in death. We are asked to understand death as a thing to be celebrated, as a fulfillment of the Command, as an honoring of the one departing. We are shown that part of this acceptance is the decision to glorify the One, not the deceased, and clarity in our decisions. We are asked to be joyful in this acceptance, in this singing, in this praise.
In continuation of the line about Baba Mohri, Baba Sundar says even if anyone did not bow in a display of jealousy, then the true Guru Amardas, having brought them, caused them to bow. Even if some did not initially accept Bhai Jetha (Guru Ramdas) as the next Guru, they eventually accepted him due to Guru Amardas’ influence and inspiration. This stanza refers to the transfer of Guruship. In a global context, we know that power transfer is always problematic. This process is often mired in conflict, jealousy, and a sense of entitlement by those not chosen. But Baba Sundar, in his witnessing, shows us that the entire congregation of the Guru fell at the feet of the eternal Guru, Guru Ramdas, in whom Guru Amardas had placed his own self, his own light of Wisdom. They recognized Guru Ramdas as having that light within him, as the continuer of the Raj (rule), and as carrying the Sabad (hymn-like stanza that exemplifies the word-sound of the Infinite Wisdom) within him.
Baba Sundar closes the stanza by saying this alone was pleasing to the 1-Light and to Guru Amardas. He gave honor to Guru Ramdas. This alone was the written writ of the Divine from the Origin, dearest! Listen, O saintly beings! The entire world has been placed at the feet of Guru Ramdas, dearest! These last two lines again end with jiu—they are coated in love and tenderness. The Command is being brought in, established, and accepted with this tenderness. When death comes, there are many ceremonies and customs, including succession. There is often confusion about what to do and decision-making on death rituals, ceremonies, and power transfers. All of these discussions are elucidated here with great clarity. Baba Sundar’s witnessing in part establishes the authority and legitimacy of Guru Ramdas. The sentiments of Guru Amardas encourage us not to get caught up in the minutiae of protocols and norms. Sadd exemplifies that even when there is conflict and jealousy, the larger inspiration eventually motivates those reluctant to accept the Command. Will we transcend our conflict and jealousy through the inspiration of the Wisdom-Guru? Will we come to accept the Command?
SUMMARY:
Sadd can be understood as a composition on death, mourning, and the political continuation of the Guru’s Raj. We are lovingly shown how to accept the Command of IkOankar through remembrance, praise, and Identification with IkOankar. Sadd divulges how this devotion and this relationship with the One allows us to eliminate the fear of death and accept the Will with joy and celebration. We are asked to try to cultivate that devotion even at a time that is often engulfed by conflict and anxiety over process, protocol, and ceremony. We are urged toward wisdom-orientedness and community with those who can show us toward the Wisdom. We are asked to reflect on our relationship with the Command, not only in life but also in death. We are asked to understand death as a thing to be celebrated, as a fulfillment of the Command, as an honoring of the one departing. We are shown that part of this acceptance is the decision to glorify the One, not the deceased, and clarity in our decisions. We are asked to be joyful in this acceptance, in this singing, in this praise.
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