satiguru sevahi se vaḍbhāgī.
haümai māri saci liv lāgī.
terai raṅgi rāte sahaji subhāi.
tū sukhdātā laihi milāi.
ekas te dūjā nāhī koi.
gurmukhi būjhai sojhī hoi.9.
-Guru Granth Sahib 841
This composition, revealed by Guru Amardas Sahib (1479-1574 CE), is based on the seven days of the week. In it, the Guru imparts a distinct teaching for each day of the week. Through Sunday, the being is inspired to recite the Nam of IkOankar (the Divine). Through Monday, it is conveyed that Nam is received through the Wisdom (Guru), and it is through Nam that the being experiences IkOankar. Through Tuesday, it is expressed that IkOankar Own-Self creates worldly attachment, and Own-Self bestows awareness to the being. Through Wednesday, it is informed that the being receives honor by immersing in the Nam. Through Thursday, it is stated that all beings are created and supported by IkOankar. Through Friday, it is explained that without remembering the Nam, all ritual practices like observance of fasts lead to worldly attachment. Through Saturday, it is conveyed that self-centered beings deliberate on “auspicious” and “inauspicious” deeds and continue to live in illusion. At the end, it is concluded that only the beings who reflect on the eternal Wisdom are imbued with the love of IkOankar.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
Recite the Treasure of virtues within the heart. This alone is the rosary. In the ninth stanza, Guru Amardas addresses the question of who is fortunate. In existing systems of ‘auspiciousness,’ there is much to be said about who is fortunate according to karmic currency, rituals and pilgrimages, and disciplined practice. Guru Amardas simplifies all this and says that those who serve the eternal Wisdom (Guru) are very fortunate. Fortune does not come from transactional systems of spirituality or religiosity; it comes only from serving the eternal Wisdom, reflecting on the eternal Wisdom, and allowing it to transform our every thought, word, and action. When we do this, we become free of our self-centeredness. We can tame our self-centeredness. When we do this, we can lovingly connect to the eternal Nam (Identification with IkOankar, One Creative and Pervasive Force, 1Force, the One).
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that it is through the Wisdom that we become drenched in the color of the One. What does becoming dyed in the same color as the One we love mean? There is no stubbornness or smallness. Awareness of the primal union and connection of things and beings with IkOankar, the Bestower of comfort, arises within. Our thoughts, words, and actions all become of the One. And the Bestower of comfort, the One, unites us with Own-Self. There is no difference between the lover and the Beloved One.
At the end of the stanza, Guru Amardas says that apart from IkOankar, there is no other. The One pervades all spaces and interspaces. The One is present everywhere. When can we come to this understanding? This awareness comes to us when we understand it through the Wisdom. When we cultivate a relationship with the Wisdom, when the Wisdom guides us, we develop this insight and resolve our illusions of duality. We go from being mind-centered to being Wisdom-oriented and experience comfort. We become fortunate beings. Will we reflect on the eternal Wisdom to become fortunate? Will we remove our egos and engage in the Identification? Will we unite with the One?
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that it is through the Wisdom that we become drenched in the color of the One. What does becoming dyed in the same color as the One we love mean? There is no stubbornness or smallness. Awareness of the primal union and connection of things and beings with IkOankar, the Bestower of comfort, arises within. Our thoughts, words, and actions all become of the One. And the Bestower of comfort, the One, unites us with Own-Self. There is no difference between the lover and the Beloved One.
At the end of the stanza, Guru Amardas says that apart from IkOankar, there is no other. The One pervades all spaces and interspaces. The One is present everywhere. When can we come to this understanding? This awareness comes to us when we understand it through the Wisdom. When we cultivate a relationship with the Wisdom, when the Wisdom guides us, we develop this insight and resolve our illusions of duality. We go from being mind-centered to being Wisdom-oriented and experience comfort. We become fortunate beings. Will we reflect on the eternal Wisdom to become fortunate? Will we remove our egos and engage in the Identification? Will we unite with the One?
