jhūṭhe kaü nāhī pati nāu.
kabahu na sūcā kālā kāu.
pinjari paṅkhī bandhiā koi.
cherīṁ bharmai mukati na hoi.
taü chūṭai jā khasamu chaḍāe.
gurmati mele bhagati driṛāe.7.
-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 seventh stanza, Guru Nanak says that name and honor are not found by a false being, just as a black crow can never become white. What does it mean to be false? We are false beings when we are engrossed in falsehood, entangled in the temporary, and bound by our pretense. We might put on the right garb and follow systems of rituals, pilgrimages, and auspiciousness, but this will not get us the recognition we seek in this world nor the honor we seek in the world hereafter. Crows are cunning and are known for their loud caws. They do not sing sweetly. When we are full of hypocrisy and do not change our behaviors, we cannot ever become anything other than crows. Our speech and behavior will not become sweet just through external pretense. Instead, we will remain impure internally due to our hypocrisy.
Guru Nanak continues with this metaphor and says that a bird imprisoned in a cage continues to wander among the crevices and holes of that cage, attempting to escape. But that bird does not experience freedom. We are these caged birds! Entangled in the temporary, entangled in systems that teach us to perform piety rather than to work on our internal thoughts and behaviors, we are sitting in cages of our own making, steeped in falsehood. We might look for quick fixes or an easy way out of the consequences of our own behavior through austerities, rituals, pilgrimages, and different systems that offer us perceived spiritual currency, but none of those things will give us the true freedom we seek. What can we do?
Guru Nanak answers this question by emphasizing that the bird can only be released when its Owner causes it to be released. We can only experience this freedom through the Grace of the Owner of the world. How does this happen? This happens through the Wisdom-Guru, through the teaching of the Wisdom, which instills devotion within us and unites us with the One Own-Self. Wisdom creates conviction within us, devotion within us, and effort to change our behaviors so that we may become beings who live in that eternality rather than in that temporariness or falsehood. Will we cultivate a relationship with the Wisdom so that we may rid ourselves of our cages? Will we become beings of conviction and devotion rather than beings of falsehood and hypocrisy?
Guru Nanak continues with this metaphor and says that a bird imprisoned in a cage continues to wander among the crevices and holes of that cage, attempting to escape. But that bird does not experience freedom. We are these caged birds! Entangled in the temporary, entangled in systems that teach us to perform piety rather than to work on our internal thoughts and behaviors, we are sitting in cages of our own making, steeped in falsehood. We might look for quick fixes or an easy way out of the consequences of our own behavior through austerities, rituals, pilgrimages, and different systems that offer us perceived spiritual currency, but none of those things will give us the true freedom we seek. What can we do?
Guru Nanak answers this question by emphasizing that the bird can only be released when its Owner causes it to be released. We can only experience this freedom through the Grace of the Owner of the world. How does this happen? This happens through the Wisdom-Guru, through the teaching of the Wisdom, which instills devotion within us and unites us with the One Own-Self. Wisdom creates conviction within us, devotion within us, and effort to change our behaviors so that we may become beings who live in that eternality rather than in that temporariness or falsehood. Will we cultivate a relationship with the Wisdom so that we may rid ourselves of our cages? Will we become beings of conviction and devotion rather than beings of falsehood and hypocrisy?
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