m: 2.
ek krisnaṅ sarab devā dev devā ta ātmā.
ātmā bāsudevasyi je ko jāṇai bheu.
nānaku tā kā dāsu hai soī nirañjan deu.4.
ek krisnaṅ sarab devā dev devā ta ātmā.
ātmā bāsudevasyi je ko jāṇai bheu.
nānaku tā kā dāsu hai soī nirañjan deu.4.
m: 2. |
ek krisnaṅ sarab devā dev devā ta ātmā. |
ātmā bāsudevasyi je ko jāṇai bheu. |
nānaku tā kā dāsu hai soī nirañjan deu.4. |
Guru Angad then builds on the ideas of verse two at an abstract level, taking us through various characters from the Hindu epics and distinguishing them from IkOankar. Guru Angad actually refers to Krisnang who is IkOankar and not Krishna, who is in the Gita. This difference in spelling is very important. The Krishna of the Gita is a character. The Krisnang referred to by Guru Angad is the Supreme One, and the word itself is genderless. The Guru says that if we figure out the mystery, we will know that there is one Krisnang who is above all of those who are presented as god-incarnates, who is the source of light, and source of consciousness of all. Guru Angad is contextualizing all other gods and goddesses as a part of the Source, 1Force, the only source of knowledge or instruction, for those who believe in millions of gods and goddesses.
That One all-attractive IkOankar alone is the source of light of all. That IkOankar alone is the deity of all deities, the source of consciousness of all.
The all-pervading IkOankar alone is the source of consciousness of all. If one realizes this mystery, one is liberated from the darkness of Maya, and becomes an embodiment of IkOankar, the One beyond the influence of Maya. ‘Nanak’ is a servant of that individual.
The all-pervading IkOankar alone is the source of consciousness of all. If one realizes this mystery, one is liberated from the darkness of Maya, and becomes an embodiment of IkOankar, the One beyond the influence of Maya. ‘Nanak’ is a servant of that individual.
The all-attractive One (alone is) the source of light, (that alone) is the deity of deities, and the source of consciousness (of all).
The source of consciousness (of all) is the all-pervading One, if someone knows (this) mystery.
(Then) that individual is liberated from the darkness of Maya, becomes an embodiment of the Immaculate (IkOankar); ‘Nanak’ is a servant to that individual.
The source of consciousness (of all) is the all-pervading One, if someone knows (this) mystery.
(Then) that individual is liberated from the darkness of Maya, becomes an embodiment of the Immaculate (IkOankar); ‘Nanak’ is a servant to that individual.
Through the medium of a simple linguistic expression it has been clarified that the Divine is the soul or the origin of all the deities. Here words ‘krisnaṅ’ (Krishan) and ‘bāsudevasyi’ (Vasudev) have been used as a symbol for the Divine. The meter convention of this salok is 14+13 (first line), 13+11 (second line) and 13+11 (third line).