tudhu sirjī medanī dukhu sukhu devaṇhāro.
nārī purakh sirjiai bikhu māiā mohu piāro.
khāṇī bāṇī terīā dehi jīā ādhāro.
kudrati takhatu racāiā saci nibeṛaṇhāro.2.
-Guru Granth Sahib 580
This composition is based on the Panjabi folk poetic form Alahania related to death. In the first and second stanzas, the glory of IkOankar (the Divine) is described. In the third, the state of a being trapped in vices is portrayed. In the fourth, the being is consoled by showing death to be occurring under the command of IkOankar. In the fifth and sixth, the state of a being in this world and in the Court after death is described. In the seventh, by depicting the regret of a being who has spent their life in vain, there is advice to reflect and remember IkOankar. In the eighth, a happy and pleasant state of the being connected with the Wisdom (Guru) is presented.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the second stanza, Guru Nanak explores the spaces that we operate in as humans. The Guru addresses the Creator, IkOankar (One Creative and Pervasive Force, 1Force, the One), and says You have created the earth. You are the Giver of suffering and comfort. You have created men and women. You have created attachment and love of poison-like Maya. In this space, these are some of the things that exist. All the things we think are opposites or that we assign meaning to as ‘good’ or ‘bad’ are creations of the One. Suffering and comfort, and even the poison of Maya, or allure of material things and relationships, are creations of the One. All sources of life and all utterances are of the One. The One supports all beings. Every space and interspace we exist in, are affected by, take part in, and bear witness to is of the One. The One has made this creation as the One’s own throne. IkOankar settles the accounts of all our deeds through truth and truthfulness in our lived realities.
The Guru continues to set the scene and explore the environment that we exist in. This place can cause us great joy or great sorrow. It can be painful, and it can be freeing. We can be in love with the One and be caught up in the poisonous net of Maya. The way we are brought into this world, the way we have voiced our voices in this world, the way we struggle in this world, we are constantly supported by the Creator. The One has made this creation a throne. IkOankar is not detached and observing from afar. The One is present and operating here too. We have the potential to experience that presence, to feel that support, and to overcome our pains and sorrows.
This is the space we exist in! How are we operating within this seemingly dichotomous space? What deeds are we engaging ourselves in? How will our deeds be reflected when we are held accountable?
The Guru continues to set the scene and explore the environment that we exist in. This place can cause us great joy or great sorrow. It can be painful, and it can be freeing. We can be in love with the One and be caught up in the poisonous net of Maya. The way we are brought into this world, the way we have voiced our voices in this world, the way we struggle in this world, we are constantly supported by the Creator. The One has made this creation a throne. IkOankar is not detached and observing from afar. The One is present and operating here too. We have the potential to experience that presence, to feel that support, and to overcome our pains and sorrows.
This is the space we exist in! How are we operating within this seemingly dichotomous space? What deeds are we engaging ourselves in? How will our deeds be reflected when we are held accountable?
