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.
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues in this paradigm-shifting lesson: If a being realizes the One from within the other (from within creation), that being is marked with approval at the door of
Hari, a divine synonymous name highlighting the all-pervasive nature of the One. From the first statement in this stanza, which tells us that all things are of the One, that there is no other, we are also dealing with a kind of paradox. However, it is resolved if we can make an effort to see the One
within creation,
permeating all of creation. If instead of disregarding creation, see it as a manifestation of the eternal One. We can do this through the teachings of the
Wisdom (Guru), the
Sabad of the
Guru. This is what marks us at the door of the One; this is what allows us to see the One in everything, this is what allows us to cross into that threshold of feeling the constant presence of the One. If the eternal Wisdom is met, if we have offered ourselves to that Wisdom, if we have taken the guidance of that Wisdom, then we will find the One. We will become part of and experience the presence of the One. We are no longer focused on the other; we are only focused on the One, present and pervading in the other.
Guru Amardas emphasizes that there
is a formless One. We see the forms of that One in creation, which are constantly changing. When we are forgetful of the One, we get caught up in the changing forms. We stop seeing the constant and eternal One within all these forms. We change with the forms themselves, and lose sight of the formless One. We separate things out. We categorize. This is our tendency. We convince ourselves that certain things are holy or divine or sacred or pure, and certain things are not; they are distractions. Even if we eliminate all of these categories and binaries and dichotomies for ourselves, if we still believe there is a difference between the
two, creation and Creator, we will never arrive at a state of feeling the presence of the One. But if we receive understanding and insights from the guidance of the eternal Wisdom, if we allow that Wisdom to work on us, we can have the experience of Divine presence, and see that One in the changing forms around us. Doubt can be dispelled, and we can extricate ourselves from the games and systems of spiritual currency that preoccupy our minds and cause us anxiety. We can find steadiness in the One who does not change. Can we, in our interactions with other people and in the world around us,
see that One? Can we feel the presence of that One? Will we find that constant in the change? Will we experience the Oneness beyond intellect?
