tritīā brahmā bisanu mahesā.
devī dev upāe vesā.
jotī jātī gaṇat na āvai.
jini sājī so kīmati pāvai.
kīmati pāi rahiā bharpūri.
kisu neṛai kisu ākhā dūri.4.
-Guru Granth Sahib 839
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 fourth stanza, through the third lunar day, Guru Nanak delves further into the Indic origin myth that uses a system of threes. Guru Nanak says the Creator, IkOankar (One Creative and Pervasive Force, 1Force, the One), created Brahma, Vishnu, and Shiva – the Creator, Sustainer, and Destroyer. The Creator also created different forms of gods, goddesses, and deities identified in Hinduism. The emphasis here is on the idea that even the deities that people worship in different systems or understandings of divinity and the One are all coming from that One with a distinct and unique form, that Jagdish, that Owner of the world.
Guru Nanak continues that the creation created by that Creator, who is the embodiment of Light, cannot be counted. The One who has created it is the only One who can find its value. If all of creation is of the Creator, the embodiment of light, that is an overwhelming vastness we are faced with. We cannot even attempt to count all the ways in which the One has manifested the One’s Own-Self in creation. The only one who can value it, know its worth, and count it all is the One who made it in the first place. So why, then, are we looking to categorize and count it all? Why, then, are we looking to have a kind of chart of existence or a detailed cosmology of all that exists, and in what ways? Why not instead just remember Jagdish, the Owner of the world? Why not instead spend our time Identifying with that One?
Guru Nanak ends this stanza by saying that the One who can find the value of creation is the one who is pervading everywhere. If the One is pervading everywhere, if no place or being is devoid of that Presence, then how can we say someone is close to the One and someone else is far from the One? We do this! Whether we are part of particular schools of thought, religiosities, or philosophies, we all judge and categorize ourselves and one another, consciously or subconsciously. Guru Nanak is asking us to reflect on this. Regardless of how we explain creation, we know we cannot fully understand or value it. The Light of the One is in every space, not just in the ones we call pious or religious or holy or learned or in the ones we call gods, deities, or demigods. Will we adjust our thinking and behavior to be harmonious with this understanding?
Guru Nanak continues that the creation created by that Creator, who is the embodiment of Light, cannot be counted. The One who has created it is the only One who can find its value. If all of creation is of the Creator, the embodiment of light, that is an overwhelming vastness we are faced with. We cannot even attempt to count all the ways in which the One has manifested the One’s Own-Self in creation. The only one who can value it, know its worth, and count it all is the One who made it in the first place. So why, then, are we looking to categorize and count it all? Why, then, are we looking to have a kind of chart of existence or a detailed cosmology of all that exists, and in what ways? Why not instead just remember Jagdish, the Owner of the world? Why not instead spend our time Identifying with that One?
Guru Nanak ends this stanza by saying that the One who can find the value of creation is the one who is pervading everywhere. If the One is pervading everywhere, if no place or being is devoid of that Presence, then how can we say someone is close to the One and someone else is far from the One? We do this! Whether we are part of particular schools of thought, religiosities, or philosophies, we all judge and categorize ourselves and one another, consciously or subconsciously. Guru Nanak is asking us to reflect on this. Regardless of how we explain creation, we know we cannot fully understand or value it. The Light of the One is in every space, not just in the ones we call pious or religious or holy or learned or in the ones we call gods, deities, or demigods. Will we adjust our thinking and behavior to be harmonious with this understanding?
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