sukravāri prabhu rahiā samāī.
āpi upāi sabh kīmati pāī.
gurmukhi hovai su karai bīcāru.
sacu sanjamu karṇī hai kār.
varatu nemu nitāprati pūjā.
binu būjhe sabhu bhāu hai dūjā.7.
-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 Friday, the sixth day of the week, Guru Amardas describes how IkOankar (One Creative and Pervasive Force, 1Force, the One) pervades in all places and things. Here, Guru Amardas invokes the divine-synonymous name Prabhu. This name highlights the royal and godlike nature of IkOankar, the One, who fulfills a particular role of goodness and compassion. This is the royal One who is capable of helping us when no one else can. The royal One, having created the creation, knows the value of creation. Here, it seems, we tend to want to know the end of the royal One—to measure the value or worth or extent, and our tendency to want to know the value or worth or extent of creation.
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas points us towards how we may become aware of the presence and pervasiveness of the One. We learn that it is through becoming Wisdom-oriented. When we are Wisdom-oriented, we engage in reflection. We engage with the Nam (Identification with IkOankar). When we are Wisdom-oriented, we connect with the royal One. We come to understand that the real deed is the one where truth or eternality is the discipline. When we engage with the Identification, we engage in the discipline or deed that is worth doing.
At the end of this stanza, we learn what kinds of deeds we may engage in to find a connection with the One. We may participate in fasts, daily rituals, or even daily worship; we are attempting to connect with the One through these methods. But without knowing the One, without experiencing the presence of the One, all these methods are other love. All these methods only feed our sense of duality and attachment. Whatever we have chosen as part of our spiritual and religious paths can be flawed without wisdom or reflection. Will we become Wisdom-oriented? Will we engage in methods or reflection? Will we come to know IkOankar?
Recite the Treasure of virtues within the heart. This alone is the rosary. Guru Amardas points us towards how we may become aware of the presence and pervasiveness of the One. We learn that it is through becoming Wisdom-oriented. When we are Wisdom-oriented, we engage in reflection. We engage with the Nam (Identification with IkOankar). When we are Wisdom-oriented, we connect with the royal One. We come to understand that the real deed is the one where truth or eternality is the discipline. When we engage with the Identification, we engage in the discipline or deed that is worth doing.
At the end of this stanza, we learn what kinds of deeds we may engage in to find a connection with the One. We may participate in fasts, daily rituals, or even daily worship; we are attempting to connect with the One through these methods. But without knowing the One, without experiencing the presence of the One, all these methods are other love. All these methods only feed our sense of duality and attachment. Whatever we have chosen as part of our spiritual and religious paths can be flawed without wisdom or reflection. Will we become Wisdom-oriented? Will we engage in methods or reflection? Will we come to know IkOankar?
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