āpe pūrā kare su hoi.
ehi thitī vār dūjā doi.
satigur bājhahu andhu gubāru.
thitī vār sevahi mugadh gavār.
nānak gurmukhi būjhai sojhī pāi.
ikatu nāmi sadā rahiā samāi.10.2.
-Guru Granth Sahib 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. In the tenth stanza, Guru Amardas says, whatever the perfect IkOankar (One Creative and Pervasive Force, 1Force, the One) does, that is what happens. These lunar days and dates are other love—they fuel our duality and otherness, and entangle us. The belief in the auspiciousness or inauspiciousness of specific days and dates is futile. Our fixation on this prevents us from connecting with IkOankar and gives rise to duality, leading us into attachment to transient things and relationships. The complex systems and games that various spiritualists have come up with for us to follow according to these dates also feed that duality and otherness. We have made things so complicated and fear-based for ourselves.
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues, without the eternal Wisdom (Guru), there is only darkness and haze in our lives. Without reflection and contemplation on that Wisdom, the whole world is cloaked in ignorance. Those who are caught up in these false ideas of auspiciousness and inauspiciousness are ignorant, foolish, and immature.
Guru Amardas ends the stanza by saying that the being who understands this through the Wisdom gains awareness—they always remain immersed in the Nam (Identification with IkOankar). So, what is the resolution or insight for us? It is the One’s Identification, the One’s identity, where we must remain every moment. If we are still looking for auspiciousness and inauspiciousness in these days or systems that are about pretense and creating otherness, we can forget it. We will not find anything. If we want true happiness and comfort and beauty and auspiciousness, we ought to come back to the One who is perfect and complete, who can show us the path through the Wisdom. Will we face the Wisdom? Will we gain insights and resolve this for ourselves? Will we remain in the presence of the One’s Identity?
SUMMARY
In this composition, Guru Amardas emphasizes that everything in creation, including all life forms, is a product of the One. But among all of creation, there is duality, and this duality is what makes this cycle of coming and going and causes us pain. We are reminded that the One lives in the mind of the being on whose forehead this Writ is written. Whatever we do, that is what the Writ becomes. What do we do with this opportunity? If the problem is duality, the solution is the Wisdom (Guru). If we can go into the sanctuary of the One and eliminate our I-ness, if we can accept the Sovereign as the most powerful and Identify with that Sovereign, if we can take the guidance of the Wisdom, we can rid ourselves of our pains and ailments. We can be colored in Nam (Identification with IkOankar). We will lose our questioning, resentment, and protest. We will see the One everywhere, pervading and operating. We are urged to remove ourselves from systems of auspiciousness and inauspiciousness that feed on fear. We are urged to work on our dichotomies and dualities. We are urged to seek the Wisdom’s guidance, to Identify with the One, and to experience the unending presence of the One. Will we walk this path? Will we truly experience Oneness, here and now?
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues, without the eternal Wisdom (Guru), there is only darkness and haze in our lives. Without reflection and contemplation on that Wisdom, the whole world is cloaked in ignorance. Those who are caught up in these false ideas of auspiciousness and inauspiciousness are ignorant, foolish, and immature.
Guru Amardas ends the stanza by saying that the being who understands this through the Wisdom gains awareness—they always remain immersed in the Nam (Identification with IkOankar). So, what is the resolution or insight for us? It is the One’s Identification, the One’s identity, where we must remain every moment. If we are still looking for auspiciousness and inauspiciousness in these days or systems that are about pretense and creating otherness, we can forget it. We will not find anything. If we want true happiness and comfort and beauty and auspiciousness, we ought to come back to the One who is perfect and complete, who can show us the path through the Wisdom. Will we face the Wisdom? Will we gain insights and resolve this for ourselves? Will we remain in the presence of the One’s Identity?
SUMMARY
In this composition, Guru Amardas emphasizes that everything in creation, including all life forms, is a product of the One. But among all of creation, there is duality, and this duality is what makes this cycle of coming and going and causes us pain. We are reminded that the One lives in the mind of the being on whose forehead this Writ is written. Whatever we do, that is what the Writ becomes. What do we do with this opportunity? If the problem is duality, the solution is the Wisdom (Guru). If we can go into the sanctuary of the One and eliminate our I-ness, if we can accept the Sovereign as the most powerful and Identify with that Sovereign, if we can take the guidance of the Wisdom, we can rid ourselves of our pains and ailments. We can be colored in Nam (Identification with IkOankar). We will lose our questioning, resentment, and protest. We will see the One everywhere, pervading and operating. We are urged to remove ourselves from systems of auspiciousness and inauspiciousness that feed on fear. We are urged to work on our dichotomies and dualities. We are urged to seek the Wisdom’s guidance, to Identify with the One, and to experience the unending presence of the One. Will we walk this path? Will we truly experience Oneness, here and now?
