thitī vār sabhi sabadi suhāe.
satiguru seve tā phalu pāe.
thitī vār sabhi āvahi jāhi.
gur sabadu nihcalu sadā saci samāhi.
thitī vār tā jā saci rāte.
binu nāvai sabhi bharmahi kāce.7.
-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 seventh stanza, Guru Amardas says that all lunar-dated days become pleasant through the Wisdom (Guru). In existing paradigms and practices, specific days and dates are considered more or less auspicious than others, and people perform certain rituals, hoping to fulfill their desires. But the Guru says all of these are auspicious. All things are beautified by the Wisdom. This is the Guru’s expansion for us common people. At the end of the day, we want pleasantness and beauty and auspiciousness, don’t we? Guru Amardas says everything is pleasant, beautiful, and auspicious. These days and dates become fruitful and successful only when we serve and reflect on the Wisdom. It is only when a being contemplates and reflects upon the eternal Wisdom that they experience connection with IkOankar.
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues, these lunar days and dates all come and go. They are temporary. Regardless of the systems of understanding, we know that these days and dates change. The one stable thing is the teaching of the Wisdom. This is what remains steady through all days, through all dates. It is through contemplation and reflection on the Wisdom that we can remain immersed in the eternal Nam (Identification with IkOankar).
Guru Amardas ends the stanza by saying that the way to make all lunar days and dates auspicious and pleasant is by drenching ourselves in the eternal Wisdom, and in Identification. Without Identification, all are imperfect. They wander. When we are not drenched in the One, we remain wandering in doubt. We are still in need of chiseling, of maturing, of ripening on these paths. If we can make an effort to imbue ourselves with the love of eternal Identification with IkOankar, we can make these days fruitful and auspicious. We will stop wavering with the changing times. We will stop wandering in search of the thing we have been told will bring us spiritual accomplishment. We will no longer be hungry for connection with IkOankar. Will we make this effort? Will we experience auspiciousness daily? Will we experience connection with the One we seek?
On whose forehead the Writ is inscribed, in that mind of that being, the one Prabhu has dwelt. Guru Amardas continues, these lunar days and dates all come and go. They are temporary. Regardless of the systems of understanding, we know that these days and dates change. The one stable thing is the teaching of the Wisdom. This is what remains steady through all days, through all dates. It is through contemplation and reflection on the Wisdom that we can remain immersed in the eternal Nam (Identification with IkOankar).
Guru Amardas ends the stanza by saying that the way to make all lunar days and dates auspicious and pleasant is by drenching ourselves in the eternal Wisdom, and in Identification. Without Identification, all are imperfect. They wander. When we are not drenched in the One, we remain wandering in doubt. We are still in need of chiseling, of maturing, of ripening on these paths. If we can make an effort to imbue ourselves with the love of eternal Identification with IkOankar, we can make these days fruitful and auspicious. We will stop wavering with the changing times. We will stop wandering in search of the thing we have been told will bring us spiritual accomplishment. We will no longer be hungry for connection with IkOankar. Will we make this effort? Will we experience auspiciousness daily? Will we experience connection with the One we seek?
