jis dā sāhibu ḍāḍhā hoi.
tis no māri na sākai koi.
sāhib kī sevaku rahai sarṇāī.
āpe bakhse de vaḍiāī.
tis te ūpari nāhī koi.
kaüṇu ḍarai ḍaru kis kā hoi.4.
-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 fourth stanza, Guru Amardas says that if the devotee’s Sovereign, IkOankar (One Creative and Pervasive Force, 1Force, the One), is powerful and all-capable, no one can destroy that devotee. No one can harm them. When this otherness discussed in the previous stanza is eliminated from within, when we come to identify only with IkOankar, this is what happens! We are generally looking for protection. When we enter into various systems of spiritual currency, we are in search of some kind of security or protection that will come in the hereafter. We are always anxious about what will happen to us when we go and what consequences we will have to face. We orient ourselves around attempting to soften the blow. We seek protection from those whom we understand to be more powerful than us. So why not go to the only One who is all-capable and all-powerful? Guru Amardas says that if we become devotees of that One, if we remain in service of that One, nothing can destroy us.
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas says if we stay in that refuge, that One Own-Self blesses us and bestows us with greatness. In that sanctuary, questions of who will protect us and what we need to do for protection all fade away. We no longer fall prey to various people with religious, spiritual, or political authority and influence who exploit that fear. We no longer wonder about how to find honor in the hereafter. Through a relationship with the One, through remaining in the sanctuary of the One, we can be at ease!
Guru Amardas ends with a statement and a rhetorical question: no one is above that Sovereign. So then, why should the devotee of that Sovereign fear anyone? If we come to be in such a loving and devotional relationship with IkOankar that IkOankar becomes our mentor, our Sovereign, our sanctuary, then we also learn how to be like that One. We submit to that One. We remove every other middleman who claims to facilitate that relationship. We exist in utter reverence and submission to that Sovereign. And this is how the world comes to respect us. Regardless of the never-ending plays of worldly powers—spiritual and political—they cannot get to us! This happens when we leave the sanctuary of those with worldly power and influence and connect with the personality of the One as our only Sovereign. Will we align ourselves with that One? Will we seek that refuge?
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas says if we stay in that refuge, that One Own-Self blesses us and bestows us with greatness. In that sanctuary, questions of who will protect us and what we need to do for protection all fade away. We no longer fall prey to various people with religious, spiritual, or political authority and influence who exploit that fear. We no longer wonder about how to find honor in the hereafter. Through a relationship with the One, through remaining in the sanctuary of the One, we can be at ease!
Guru Amardas ends with a statement and a rhetorical question: no one is above that Sovereign. So then, why should the devotee of that Sovereign fear anyone? If we come to be in such a loving and devotional relationship with IkOankar that IkOankar becomes our mentor, our Sovereign, our sanctuary, then we also learn how to be like that One. We submit to that One. We remove every other middleman who claims to facilitate that relationship. We exist in utter reverence and submission to that Sovereign. And this is how the world comes to respect us. Regardless of the never-ending plays of worldly powers—spiritual and political—they cannot get to us! This happens when we leave the sanctuary of those with worldly power and influence and connect with the personality of the One as our only Sovereign. Will we align ourselves with that One? Will we seek that refuge?
