maṅgali māiā mohu upāiā.
āpe siri siri dhandhai lāiā.
āpi bujhāe soī būjhai.
gur kai sabadi daru gharu sūjhai.
prem bhagati kare liv lāi.
haümai mamtā sabadi jalāi.3.
-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. Through Tuesday, the third day of the week, Guru Amardas clarifies the nature of IkOankar (One Creative and Pervasive Force, 1Force, the One) and the illusion of Maya (the attachment to transient things and relationships). This non-physical force of attachment, which all of us struggle with, is actually in the creation itself, a part of the creation itself. IkOankar, the Creator, created it! The One has also created our attachment to it! Everyone has their own business, affairs, and struggles in this world. Each of us is engaged and attached precisely due to the will of the One. We find ourselves oriented in this attachment. We get busy doing things steeped in these worldly things, and our desires constantly increase. We are insatiable, unsatisfied, and continuously looking for more. This is very evident to all of us! What is not apparent is the love and devotion needed to keep this attachment from overpowering us.
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that the being who understands this world-play, the reality that attachment is part of the Command, is bestowed with understanding and awareness by the One. The One can help us comprehend this, and the One resolves this seeming contradiction. This happens through the Sabad (Infinite Wisdom)—through the teachings of the Guru (Wisdom). When we cultivate a relationship with the Wisdom, we can realize the presence of the ‘door’ of the One. This door is universal and eternal; it cannot be locked into a merely religious domain. This is not a physical door but the ever-expanding universal dwelling space of IkOankar. Through the teachings of the Wisdom, we can finally feel the presence of the One.
At the end of the stanza, the beings who have attached a loving connection to the One, who practice loving devotion, have their egos and possessiveness burned away through the Wisdom. We ought to make an effort towards this loving and devoted relationship with the One, guided by the Wisdom. The Wisdom gives us understanding and shows us that the One is vast and all-pervading. This is how we arrive at the ‘door’ to that One. What deeds are we doing? What desires are we accumulating? What are we caught up in? What are we engaged in? Will we instead engage in a relationship with the Wisdom? Will we shed our egos and our possessiveness in pursuit of a loving connection?
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that the being who understands this world-play, the reality that attachment is part of the Command, is bestowed with understanding and awareness by the One. The One can help us comprehend this, and the One resolves this seeming contradiction. This happens through the Sabad (Infinite Wisdom)—through the teachings of the Guru (Wisdom). When we cultivate a relationship with the Wisdom, we can realize the presence of the ‘door’ of the One. This door is universal and eternal; it cannot be locked into a merely religious domain. This is not a physical door but the ever-expanding universal dwelling space of IkOankar. Through the teachings of the Wisdom, we can finally feel the presence of the One.
At the end of the stanza, the beings who have attached a loving connection to the One, who practice loving devotion, have their egos and possessiveness burned away through the Wisdom. We ought to make an effort towards this loving and devoted relationship with the One, guided by the Wisdom. The Wisdom gives us understanding and shows us that the One is vast and all-pervading. This is how we arrive at the ‘door’ to that One. What deeds are we doing? What desires are we accumulating? What are we caught up in? What are we engaged in? Will we instead engage in a relationship with the Wisdom? Will we shed our egos and our possessiveness in pursuit of a loving connection?
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