bahute bhekh karahi bhekhdhārī.
bhavi bhavi bharmahi kācī sārī.
aithai sukhu na āgai hoi.
manmukh mue apṇā janamu khoi.
satiguru seve bharamu cukāe.
ghar hī andari sacu mahalu pāe.9.
-Guru Granth Sahib 842-843
This composition highlights that IkOankar (the Divine) is the Creator of the entire creation. It explains how beings attached to transient things and relationships remain bound by the cycle of birth and death. The rahau line highlights the significance of the Writ inscribed on each being’s forehead—a Writ determined by IkOankar in accordance with the beings’ deeds. The being who remembers and enshrines the eternal Wisdom (Guru) in their heart recognizes IkOankar as both the doer and the cause of all that transpires in the world. For such a being, IkOankar becomes a protector from vices. Guided by the Wisdom, they transcend the cycle of birth and death, freeing themselves from worldly sufferings.
The composition concludes that a being who realizes IkOankar remains deeply immersed in the Nam of IkOankar. Such beings find all days and dates pleasant and meaningful. On the other hand, those who disregard Wisdom remain stuck in the binary of good and bad beliefs and continue to wander in ignorance.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues, comfort is not found here or ahead. The self-centered beings, having wasted their life, died. These weak pawn-like beings cannot find comfort because they are in the constant pain of separation. They do not experience union with IkOankar (One Creative and Pervasive Force, 1Force, the One) ahead either. When we are mind-directed and self-centered, we lose. We waste our lives, and we suffer.
Guru Amardas ends this stanza by saying that the being who serves the eternal Wisdom (Guru) puts an end to their illusion and their doubts. If we can, instead of putting our efforts into performing a kind of religiosity or knowledge or accomplishment, put our efforts into remembering and contemplating the Wisdom, we can end our separation and experience connection with IkOankar. This is how we find the eternal abode of IkOankar within our hearts. We experience IkOankar within ourselves, and we do not fall into the illusions or beliefs of auspiciousness and inauspiciousness. Will we end our pretenses and serve? Will we find comfort here and now? Can we find that eternal abode in our hearts?
Guru Amardas ends this stanza by saying that the being who serves the eternal Wisdom (Guru) puts an end to their illusion and their doubts. If we can, instead of putting our efforts into performing a kind of religiosity or knowledge or accomplishment, put our efforts into remembering and contemplating the Wisdom, we can end our separation and experience connection with IkOankar. This is how we find the eternal abode of IkOankar within our hearts. We experience IkOankar within ourselves, and we do not fall into the illusions or beliefs of auspiciousness and inauspiciousness. Will we end our pretenses and serve? Will we find comfort here and now? Can we find that eternal abode in our hearts?
