vīrvāri vīr bharami bhulāe.
pret bhūt sabhi dūjai lāe.
āpi upāe kari vekhai vekā.
sabhnā karte terī ṭekā.
jīa jant terī sarṇāī.
so milai jisu laihi milāī.6.
-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 sixth stanza, through Thursday, the fifth day of the week, Guru Amardas describes how even warriors with great physical strength who are celebrated in every culture have all been deluded by the illusion of Maya (the attachment to transient things and relationships). Physical strength can create delusion, too, because we may think we can get to the Nam (Identification) with IkOankar (One Creative and Pervasive Force, 1Force, the One) through brute strength. Our attention is also brought to things of the nonhuman world that we might get caught up in—spirits, ghosts, and other creatures. The warriors, spirits, and ghosts are all brought together as representations of physical and spiritual strength. It is also that the warriors are like spirits and ghosts in that they wander in delusion. Guru Amardas points to the tendencies and mindsets we all have—whether we think it is through spiritual or physical strength, we have convinced ourselves that these things will bring us the Identification. But they only take us into duality, engaging us in other love.
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that even this delusion is happening in the Will of the One. IkOankar Own-Self has created all beings of all kinds, and Own-Self watches creation. The Guru addresses the One and says that every creature, every being, is looking for support and relying on the One for their existence.
At the end of this stanza, we learn that support and union are also a part of the grace of the One. These displays of strengths—physical, extraphysical, mental, emotional, or psychological—distract us from where we ought to be spending our time and attention. As contrary as they may seem externally, all these are within the One’s domain. Even those of us who have sought these various strengths have, in the end, only sought the refuge of the One. All creatures only have the support of the One. Only those who IkOankar Own-Self unite with Own-Self experience union. Will we get out of our delusions and dualities? Will we understand that the One is our only support? Will we seek refuge in that One as the source of physical or spiritual strength?
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas reminds us that even this delusion is happening in the Will of the One. IkOankar Own-Self has created all beings of all kinds, and Own-Self watches creation. The Guru addresses the One and says that every creature, every being, is looking for support and relying on the One for their existence.
At the end of this stanza, we learn that support and union are also a part of the grace of the One. These displays of strengths—physical, extraphysical, mental, emotional, or psychological—distract us from where we ought to be spending our time and attention. As contrary as they may seem externally, all these are within the One’s domain. Even those of us who have sought these various strengths have, in the end, only sought the refuge of the One. All creatures only have the support of the One. Only those who IkOankar Own-Self unite with Own-Self experience union. Will we get out of our delusions and dualities? Will we understand that the One is our only support? Will we seek refuge in that One as the source of physical or spiritual strength?
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