jah dekhaü tah eko ekā.
hori jīa upāe veko vekā.
phalohār kīe phalu jāi.
ras kas khāe sādu gavāi.
kūṛai lālaci lapṭai lapṭāi.
chūṭai gurmukhi sācu kamāi.14.
-Guru Granth Sahib 840
This composition is based on fifteen lunar dates. Through the first lunar day, IkOankar (the Divine) is praised as unique, emphasizing the importance of Wisdom (Guru). Through the second, the plight of a being engrossed in the material world and relationships is described. Through the third and fourth, the creative power of IkOankar is highlighted. Through the fifth, while describing the destructive influence of attachment to the material world and relationships, the significance of Wisdom in life is explained. Through the sixth, the eternal Nam of IkOankar is elucidated in the context of the six Indic religious orders. Through the seventh and eighth, the importance of Wisdom and the contemplation of Nam are stressed. Through the ninth, IkOankar is praised. Through the tenth, again, the contemplation of Nam is encouraged. Through the eleventh, the being is advised to observe a fast of abstinence from vices. Through the twelfth, the way of life of a seeker is eulogized. Through the thirteenth, while highlighting the transient nature of life, the being is inspired to live in reverence of IkOankar and attain an exalted state. Through the fourteenth, the way to achieve the fourth state, which is beyond the influence of attachment to the material world and relationships and union with IkOankar, is described. Through the fifteenth lunar day, the all-pervading IkOankar is praised.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
What recitation might I recite other than the Nam of Jagdish? In the fourteenth stanza, Guru Nanak says, wherever I look, there is the One and the One alone. That One has created creatures of various kinds and numerous types. When we have enshrined IkOankar (One Creative and Pervasive Force, 1Force, the One) within our hearts and become an embodiment of that One. We begin to see the presence of the One everywhere and in everything, pervading and permeating all that exists, even as we witness the multiplicity of creation in all its forms and types. When we are in dichotomies and caught up in otherness, we have a hard time seeing the One. When we become like the One, we are able to witness the presence of the One everywhere!
Guru Nanak says that there are those who are not able to experience this presence of the One, because they are still caught up in worldly practices like fasting and only eating fruit on the eleventh lunar day of the month. Guru Nanak plays on this idea by saying that by eating a diet of fruit alone, the real fruit dissipates. Ensnared in these external and temporary systems of spiritual currency or reward, we will not experience the true fruit of life, connection with IkOankar, and experiencing IkOankar’s presence. Guru Nanak says that if we consume sweet and sour flavors, the temporary tastes of life, we will find that they eventually lose their taste. Even though these rituals and spiritual practices might bring us some temporary feeling of connection or benefit, these things do not give us what we are looking for in the long term—we get tired, and there is always something else to try, but none of it leads to the bliss of union with IkOankar.
Guru Nanak says that worldly beings remain entangled in greed, consumed by their desire for material things throughout life, tying themselves to the temporary and the transient. But there is hope! We can experience freedom from this greed and entanglement when we become Wisdom-centered and earn the truth or the eternality by contemplating the eternal Nam (Identification) of IkOankar. This is how we can experience connection with IkOankar! This happens if we earn the eternal Identification instead of earning particular religious deeds or rituals on specific days. Will we pursue this kind of gain?
Guru Nanak says that there are those who are not able to experience this presence of the One, because they are still caught up in worldly practices like fasting and only eating fruit on the eleventh lunar day of the month. Guru Nanak plays on this idea by saying that by eating a diet of fruit alone, the real fruit dissipates. Ensnared in these external and temporary systems of spiritual currency or reward, we will not experience the true fruit of life, connection with IkOankar, and experiencing IkOankar’s presence. Guru Nanak says that if we consume sweet and sour flavors, the temporary tastes of life, we will find that they eventually lose their taste. Even though these rituals and spiritual practices might bring us some temporary feeling of connection or benefit, these things do not give us what we are looking for in the long term—we get tired, and there is always something else to try, but none of it leads to the bliss of union with IkOankar.
Guru Nanak says that worldly beings remain entangled in greed, consumed by their desire for material things throughout life, tying themselves to the temporary and the transient. But there is hope! We can experience freedom from this greed and entanglement when we become Wisdom-centered and earn the truth or the eternality by contemplating the eternal Nam (Identification) of IkOankar. This is how we can experience connection with IkOankar! This happens if we earn the eternal Identification instead of earning particular religious deeds or rituals on specific days. Will we pursue this kind of gain?
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