jali mali jānī nāvāliā kapaṛi paṭi ambāre.
vāje vaje sacī bāṇīā panc mue manu māre.
jānī vichunnaṛe merā maraṇu bhaïā dhrigu jīvaṇu sansāre.
jīvatu marai su jāṇīai pir sacṛai heti piāre.6.
-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 sixth stanza, Guru Nanak describes what happens after one has died. The Guru says that after having scrubbed, the loved ones bathed the body with water. It was wrapped in cloth, in silk, in a garment. It is when this process begins that the instruments of eternal utterance—the utterances that remind us of IkOankar (One Creative and Pervasive Force, 1Force, the One), resound. We begin to recite, remember, praise, and sing of the eternal Creator. The parents, siblings, children, spouse, and other relatives all cry. Due to their immense grief and numbness, it is as if the living have become dead, too. The spouse of the deceased grieves that due to separation from my beloved, my death has occurred. My living in this world is worthless. But the Guru reminds us to consider that being a true companion who, while living, dies in love of the eternal Creator. What does it mean to die while living? The Guru is referring to completely immersing ourselves in the love and devotion of the One until there is no sense of anything else. This is how we become free from death while living.
The Guru acknowledges the realities of what happens after the life-force departs from the body. Much of the immediate aftermath of a death is the logistics of preparing the body for its final cremation or burial. This is the time when all the other hang-ups, denials or, anger, or lack of acceptance must dissipate. We are confronted with the reality of a death having happened. We stop talking about other things, we stop saying what we think, and we start to practice remembrance of the One. We understand that the Beautiful One’s identity is what is important. We might pray, we might repeat Divine names, we might sing praises of the One. All of this consoles us and brings a sense of acceptance to our minds, even if it is temporary, even if it is more a numbness or a quietness than an acceptance. The five aforesaid closest relationships of that deceased person all cry aloud, especially the spouse. But the Guru reminds us that our real Spouse is IkOankar—how can we live without That One? We have been operating in this world full of forgetfulness, entangled in attachment and vices and indulgences. Why not work on this relationship with the One? Why not practice remembrance constantly – not just when we are preparing for a funeral? Why not bring the presence of the One into our awareness?
The Guru leaves us with this thought: instead of being disheartened or crying about the body leaving, let us practice introspection and explore the longing and the separation beyond the senses and vices. Let us cultivate a relationship with the Eternal One so that the loss of our temporary worldly relationships does not result in us wishing to be dead. Will we immerse ourselves in the love of the eternal Spouse, IkOankar? Will we cultivate a relationship with that Companion? Will we learn to die while living?
The Guru acknowledges the realities of what happens after the life-force departs from the body. Much of the immediate aftermath of a death is the logistics of preparing the body for its final cremation or burial. This is the time when all the other hang-ups, denials or, anger, or lack of acceptance must dissipate. We are confronted with the reality of a death having happened. We stop talking about other things, we stop saying what we think, and we start to practice remembrance of the One. We understand that the Beautiful One’s identity is what is important. We might pray, we might repeat Divine names, we might sing praises of the One. All of this consoles us and brings a sense of acceptance to our minds, even if it is temporary, even if it is more a numbness or a quietness than an acceptance. The five aforesaid closest relationships of that deceased person all cry aloud, especially the spouse. But the Guru reminds us that our real Spouse is IkOankar—how can we live without That One? We have been operating in this world full of forgetfulness, entangled in attachment and vices and indulgences. Why not work on this relationship with the One? Why not practice remembrance constantly – not just when we are preparing for a funeral? Why not bring the presence of the One into our awareness?
The Guru leaves us with this thought: instead of being disheartened or crying about the body leaving, let us practice introspection and explore the longing and the separation beyond the senses and vices. Let us cultivate a relationship with the Eternal One so that the loss of our temporary worldly relationships does not result in us wishing to be dead. Will we immerse ourselves in the love of the eternal Spouse, IkOankar? Will we cultivate a relationship with that Companion? Will we learn to die while living?
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