maraṇu muṇsā sūriā haku hai jo hoi marani parvāṇo.
sūre seī āgai ākhīahi dargah pāvahi sācī māṇo.
dargah māṇu pāvahi pati siu jāvahi āgai dūkhu na lāgai.
kari eku dhiāvahi tāṁ phalu pāvahi jitu seviai bhaü bhāgai.
ūcā nahī kahṇā man mahi rahṇā āpe jāṇai jāṇo.
maraṇu muṇsāṁ sūriā haku hai jo hoi marahi parvāṇo.3.
-Guru Granth Sahib 579-580
This composition is based on the Panjabi folk poetic form Alahania related to death. In the first stanza, it is stated that death is inevitable and is as per the command of IkOankar (the Divine). The being is, therefore, advised to connect with IkOankar. In the second stanza, unlike the worldly understanding, death is considered good. For a dignified death, the being is encouraged to lead a truthful life in the remembrance of IkOankar. The third stanza conveys that the death of such beings is honorable, and it advises all beings to live in humility. In the fourth stanza, these ideas are summed up by affirming the temporariness of the world. It reminds us that every being who has come to this world has to leave it in the end. IkOankar alone knows the workings of this world. Therefore, instead of crying over death, live in the remembrance of IkOankar.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the third stanza, Guru Nanak explores the question of what makes a person brave or warrior-like and says the death of those brave beings is true, who die having become accepted. Only they are called brave beings ahead. Only they find honor in the eternal Court. How do we become accepted? When we do the deeds that are acceptable in the Court. When we practice devotion through remembrance and praise and Identification with IkOankar (One Creative and Pervasive Force, 1Force, the One). If we do this, the Guru says, we depart with honor. We do not suffer ahead. What does this devotion look like? We contemplate and understand IkOankar to be pervading all spaces—to be present. If we do this, we receive the fruit of the union with IkOankar. We experience the dissipation of all of our fears. The Guru says one ought not to speak loftily. One should remain within the mind. The Knower knows by Own-Self. There is no need for us to brag about what we have done. There is no need to display our devotion to others. The Knower knows what we have done and what is in our hearts, so we ought to live with humility. Again, the Guru repeats that the death of those brave beings is true, who die having become accepted.
We may have ideas about what it means to be brave in this world. We may have ideas about what it means to be successful in this world, depending on the paradigms we are party to or the cosmologies we subscribe to. Some live in hopes of reaching a promised paradise; some live in fear of hell. Even that paradise is often framed as a place of further indulgence, promised to those who are brave and virtuous in life, a place with endless comforts where every desire is met. The Guru reframes bravery for us as seekers, how we come to resolve our relationship with death, and, as a result, how we come to live. If we have lived in connection with IkOankar, in devotion to That Beloved, if we have felt the presence of that One, we will die a true death, and ‘paradise’ will be a state of constant remembrance and union. This is not just about what is in our minds; it is about what we are doing through our deeds or actions. If we want to leave with honor, we must engage ourselves in reflection, meditation, and concentration on the One. We must Identify with the One. This is what brings success or fruitfulness and eliminates our fears. This is what helps us not to speak loftily, loudly, or brashly. This is what helps us live in humility and remain reflective within the mind. To be brave is to withstand the mind and to move beyond that into making this time fruitful.
The Guru encourages us to rethink how we understand what it means to be brave and honorable in life and death. We are asked to engage ourselves in the work of devotion while we are here and to live in humility. Will we put our efforts toward these actions and deeds? Will we form a relationship with the One? Will we become brave seekers who identify with the One?
We may have ideas about what it means to be brave in this world. We may have ideas about what it means to be successful in this world, depending on the paradigms we are party to or the cosmologies we subscribe to. Some live in hopes of reaching a promised paradise; some live in fear of hell. Even that paradise is often framed as a place of further indulgence, promised to those who are brave and virtuous in life, a place with endless comforts where every desire is met. The Guru reframes bravery for us as seekers, how we come to resolve our relationship with death, and, as a result, how we come to live. If we have lived in connection with IkOankar, in devotion to That Beloved, if we have felt the presence of that One, we will die a true death, and ‘paradise’ will be a state of constant remembrance and union. This is not just about what is in our minds; it is about what we are doing through our deeds or actions. If we want to leave with honor, we must engage ourselves in reflection, meditation, and concentration on the One. We must Identify with the One. This is what brings success or fruitfulness and eliminates our fears. This is what helps us not to speak loftily, loudly, or brashly. This is what helps us live in humility and remain reflective within the mind. To be brave is to withstand the mind and to move beyond that into making this time fruitful.
The Guru encourages us to rethink how we understand what it means to be brave and honorable in life and death. We are asked to engage ourselves in the work of devotion while we are here and to live in humility. Will we put our efforts toward these actions and deeds? Will we form a relationship with the One? Will we become brave seekers who identify with the One?
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