srisṭi upāi āpe sabhu vekhai.
koi na meṭai terai lekhai.
sidh sādhik je ko kahai kahāe.
bharme bhūlā āvai jāe.
satiguru sevai so janu būjhai.
haümai māre tā daru sūjhai.2.
-Guru Granth Sahib 842
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 second stanza, Guru Amardas reiterates that IkOankar (One Creative and Pervasive Force, 1Force, the One) Own-Self is the Creator of creation. Having created, the One is operating in it, watching it, and taking care of all beings. Again, this is a conception of the One that disrupts existing paradigms of divinity that claim that the One is passive and uninvolved in creation. Guru Amardas addresses the One and says, no one can change your writ. All things happen in accordance with the Will of that One, who created creation, who takes care of creation.
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues if one claims themselves to be a Sidh (a practitioner of perfected discipline), that being comes and goes, deluded in illusion. Who is Guru Amardas speaking about here? Any of the accomplished saints and spiritualists in a global sense, regardless of religion or school of thought. Many say they are true and claim to be practitioners of particular disciplines or spiritual gifts, and benefit from that labeling. If one does possess these gifts, if one is spiritually accomplished, it is only through the grace of the One and through the Wisdom (Guru). Even those who are accomplished and have proven themselves wander in illusion and delusion, unable to understand that all things happen in accordance with the Will of that One. They position themselves as teachers, coaches, and mentors, and form cults of personality around themselves, exploiting others with their power and influence. But they are not the true teachers. The Wisdom is the only eternal teacher.
Guru Amardas says the being who serves the eternal Wisdom is the being who understands. When we cultivate a relationship with the eternal Wisdom, when we follow the guidance of the Wisdom, we come to understand that IkOankar is both the doer and the cause. When we kill our egos, when we eliminate our self-centeredness through the guidance of the Wisdom, we can find the door of IkOankar. What is this door? This is not a physical door or gateway or entrance, but a kind of threshold into a different way of being, into the realm of connection rather than separation, into a state of being where we can feel the constant presence of the One. Will we understand the all-capable One as the doer and the cause? Will we chip away at these stubborn egos? Will we humbly take the guidance of the Wisdom? Will we make our way to that door?
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues if one claims themselves to be a Sidh (a practitioner of perfected discipline), that being comes and goes, deluded in illusion. Who is Guru Amardas speaking about here? Any of the accomplished saints and spiritualists in a global sense, regardless of religion or school of thought. Many say they are true and claim to be practitioners of particular disciplines or spiritual gifts, and benefit from that labeling. If one does possess these gifts, if one is spiritually accomplished, it is only through the grace of the One and through the Wisdom (Guru). Even those who are accomplished and have proven themselves wander in illusion and delusion, unable to understand that all things happen in accordance with the Will of that One. They position themselves as teachers, coaches, and mentors, and form cults of personality around themselves, exploiting others with their power and influence. But they are not the true teachers. The Wisdom is the only eternal teacher.
Guru Amardas says the being who serves the eternal Wisdom is the being who understands. When we cultivate a relationship with the eternal Wisdom, when we follow the guidance of the Wisdom, we come to understand that IkOankar is both the doer and the cause. When we kill our egos, when we eliminate our self-centeredness through the guidance of the Wisdom, we can find the door of IkOankar. What is this door? This is not a physical door or gateway or entrance, but a kind of threshold into a different way of being, into the realm of connection rather than separation, into a state of being where we can feel the constant presence of the One. Will we understand the all-capable One as the doer and the cause? Will we chip away at these stubborn egos? Will we humbly take the guidance of the Wisdom? Will we make our way to that door?
