bābā āvahu bhāīho gali milah mili mili deh āsīsā he.
bābā sacṛā melu na cukaī prītam kīā deh asīsā he.
āsīsā devaho bhagati karevaho miliā kā kiā melo.
iki bhūle nāvahu thehahu thāvahu gur sabdī sacu khelo.
jam māragi nahī jāṇā sabadi samāṇā jugi jugi sācai vese.
sājan saiṇ milahu sanjogī gur mili khole phāse.2.
-Guru Granth Sahib 582
This composition is based on the Panjabi folk poetic form Alahania, related to death. This is the fifth and last Alahani revealed by Guru Nanak Sahib. The first stanza, while describing the temporary nature of the world, guides the being to contemplate Nam of the eternal Creator. The second stanza encourages the seekers to wish for each other’s union with the Creator. The third stanza states that comfort and suffering in life are as per the will of the Creator. The fourth stanza mentions that the time of the being’s departure from the world is inevitable. All will depart one day. No one dies with the dead. Those who grieve in remembrance of the Creator are the wisest.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the second stanza again, the Guru begins with the address, O Baba! O siblings! O, Come, let us embrace. Having embraced and embraced, let us give blessings to one another. Even while we are indulged in Maya, or the allure of material things and relationships, we can still arrive at that house of truth, that eternal Abode. We can do this through community! The Guru says, O Baba! O wise ones! That eternal union does not break. Let us give one another blessings for union with the Beloved. Let us find community with other seekers and let this be our hope or wish for each other—to find that eternal union with IkOankar (One Creative and Pervasive Force, 1Force, the One) that does not break. Let us wish this for one another; let us practice devotion. What else is needed for those seekers who are connected with the Beloved? They are constantly immersed in the love of the One. What about those who are not connected? The Guru says some are forgetful of Nam (Identification with IkOankar). Some of us have strayed from the steady abode of the Beloved, from the company of truth-oriented beings. We have forgotten the true game of life. The Guru urges us, through the Sabad of the Guru, play the game. If we play this game of life, if we live in relationship with the Wisdom-Guru through the Sabad (hymn-like stanza that exemplifies the word-sound of the Infinite Wisdom), if we immerse ourselves in the Beloved, the One with an eternal form, the One pervading in each and every age, we do not have to walk this treacherous path of Death. We will be free from our fear of death. The Guru urges us to meet those connected seekers who have removed their material attachment, fear, and ego through Wisdom. These are the companions who can help us untie the noose of fear and indulgence.
The Guru is demonstrating the importance of community and the company we keep on this path. We struggle with entanglement and indulgence. We can find support in that struggle through the company of truth-oriented ones who also seek to connect with IkOankar. Let us meet those who seek this same union; let us help one another along this path; let us hope this for one another. This level of positivity and these wishes are repeated multiple times in this stanza. There is great hope here! We do not ever have to do this alone. In fact, we are being urged not to do this alone. When we come back into sangat, into the congregation, we remember Nam. We remember the One; we identify with the One. We focus on the Sabad and can immerse ourselves in devotion to the One. The Guru shows us that we can take refuge in the Sabad, in the Wisdom-Guru, in the Nam, and bring truth into our lives. This is how we play the game of life. We will not walk the path of the fear of death. We will remain connected with the One in all ages, in all times, in all eras. All we have to do is find this community, make this effort, and rely on those who can show us the way—who have resolved this for themselves, who can help us untie the ties that bind us.
Will we seek this community? Will we wish for union for ourselves and for all? Will we find support in the truth-oriented and connected seekers who can show us the way? Will we center ourselves in Sabad, in the Wisdom-Guru, in Nam, in IkOankar’s Identification?
The Guru is demonstrating the importance of community and the company we keep on this path. We struggle with entanglement and indulgence. We can find support in that struggle through the company of truth-oriented ones who also seek to connect with IkOankar. Let us meet those who seek this same union; let us help one another along this path; let us hope this for one another. This level of positivity and these wishes are repeated multiple times in this stanza. There is great hope here! We do not ever have to do this alone. In fact, we are being urged not to do this alone. When we come back into sangat, into the congregation, we remember Nam. We remember the One; we identify with the One. We focus on the Sabad and can immerse ourselves in devotion to the One. The Guru shows us that we can take refuge in the Sabad, in the Wisdom-Guru, in the Nam, and bring truth into our lives. This is how we play the game of life. We will not walk the path of the fear of death. We will remain connected with the One in all ages, in all times, in all eras. All we have to do is find this community, make this effort, and rely on those who can show us the way—who have resolved this for themselves, who can help us untie the ties that bind us.
Will we seek this community? Will we wish for union for ourselves and for all? Will we find support in the truth-oriented and connected seekers who can show us the way? Will we center ourselves in Sabad, in the Wisdom-Guru, in Nam, in IkOankar’s Identification?
