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Rai Balvand and Sata Dum describe the widespread admiration for Guru Angad Sahib in contrast to the waywardness of the sons of Guru Nanak Sahib, Baba Sri Chand, and Lakhmi Das. In Guru Angad Sahib’s court, the praises of Nam (Identification with IkOankar) are sung continuously. An everlasting downpour of wisdom is bestowed by singing the praises of IkOankar (the Divine) and following the teachings of the Guru.
lahṇe pherāīai   nānakā dohī khaṭīai.
joti ohā jugati sāi   sahi kāiā pheri palaṭīai.
jhulai su chatu niranjanī   mali takhatu baiṭhā gur haṭīai.
karahi ji gur phurmāiā  sil jogu alūṇī caṭīai.
laṅgaru calai gur sabadi  hari toṭi na āvī khaṭīai.
kharce diti khasamm   āp khahdī khairi dabaṭīai.
hovai siphati khasamm   nūru arsahu kursahu jhaṭīai.
tudhu ḍiṭhe sace pātisāh  malu janam janam kaṭīai.
sacu ji guri phurmāiā  kiu edū bolahu haṭīai.
putrī kaülu na pālio  kari pīrahu kann̖ muraṭīai.
dili khoṭai ākī phiran̖i  bann̖i bhāru ucāin̖i chaṭīai.
jini ākhī soī kare  jini kītī tinai thaṭīai.
kaüṇu hāre kini uvaṭīai.2.
-Guru Granth Sahib 966-967
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the second stanza, Satta and Balvand describe what kind of Raj Guru Nanak started. It is important to note that these lines are all set in the present tense, emphasizing that this Raj, this sovereignty, and this revolution is continuing through the passing of the Guruship into the present day. The greatness and glory, and fame that Guru Nanak earned are now Lahina’s. The glory of Bhai Lahina spread because of that legacy earned by Guru Nanak. The light is the same, the way is the same, and the sovereign changed the body. The virtues inside Lahina made him into Guru Angad, and the light in Guru Nanak as well as the method of Guru Nanak were passed on to Guru Angad. The same divine canopy above Guru Nanak’s head as he occupied the throne is now above Guru Angad’s head. He is doing whatever is in line with Guru Nanak’s command and does so with great discipline. This discipline supersedes the discipline of yogis, who lick unsalted grain in their renouncement. They continue to lick this grain until they begin to like it until it starts to taste like something flavorful. This task of licking unsalted grain until it is enjoyable requires a change in the mind and perception. Satta and Balvand allude to this to remind us that it requires great discipline to not only do difficult tasks but to come to enjoy their flavor. This is what it is like to follow the command of the Guru. 

Satta and Balvand seem to be nodding to that kind of yogic renunciation that requires one to live without the enjoyment or abundance of food in the next line, when they say, through the Sabad, or Word of the Guru, the food of the 1-Light’s Identification continues. It never runs out; it only increases. The Guru’s way subverts these sorts of harsh disciplines rooted in deprivation and instead emphasizes never-ending abundance and flavors of Identification with the 1-Light to be enjoyed and savored. Guru Angad spends this gift given by the sovereign, Guru Nanak. He eats it and gives it to others to be eaten, continuously distributing it, living it, and mentoring others to live by it. Access to the way of the 1-Light is being distributed to everyone. This is the food that never runs out. 

In the court of the Guru, praise of the One is happening, singing praises is happening, and it is like celestial light is raining down upon the devotees. This does not happen in the courts of other kings because their rules are only temporal and temporary, whereas the court of the Guru is rooted in the Eternal and is in the praise of the Eternal. Satta and Balvand continue to emphasize that difference, what makes this court and this sovereign special. They address Guru Angad and say, O true sovereign! By glimpsing you, learning from you, being mentored by you, the filth of lifetimes is removed. Whatever command Guru Nanak gave is the same command of Guru Angad now; how can we step back from this utterance? The sons of Guru Nanak did not obey the command of Guru Nanak. They turned away from considering Nanak as the Guru, not just their father. They only looked at him positionally as their father and did not see the Guru as being everything. They felt entitled and did not accept Guru Angad as the next Guru. This refusal or stubbornness is due to a lack of genuineness within, like a coin of mixed metals. They carry weight on their heads due to their pride, rebellion, and lack of refinement. It is important to note that this is not a denouncement of Guru Nanak’s sons Sri Chand and Lakshmi Chand — they are accomplished in their own rights but are not following the Guru’s command. 

Satta and Balvand reference the vastness and the play, saying that the one who has created this idea to have the command is the same one who established Guru Angad. Only Bhai Lahina became capable of following the Guru’s command in its entirety. Others did not follow it completely or at all. You cannot manufacture Guruship. The sons of Guru Nanak did not understand this. The one who received the Guruship is the one who understood the system and the governance of Guru Nanak’s Raj, who was made capable, who was made virtuous, and who followed the command. Will we take Bhai Lahina’s example and try to understand Guru Nanak’s Raj? Will we engage in discipline and devotion in hopes of becoming more virtuous? Will we follow the command? 
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