sabhu jagu āpi upāionu āvaṇu jāṇu sansārā.
māiā mohu khuāianu mari jammai vāro vārā.
mari jammai vāro vārā vadhahi bikārā giān vihūṇī mūṭhī.
binu sabdai piru na pāio janamu gavāio rovai avguṇiārī jhūṭhī.
piru jagjīvanu kis no roīai rovai kantu visāre.
sabhu jagu āpi upāionu āvaṇu jāṇu sansāre.2.
-Guru Granth Sahib 583
In the first stanza of this Alahani, the being is encouraged to reflect on the virtues of IkOankar (the Divine) through the Wisdom (Guru). In the second stanza, it is stated that IkOankar, by Own-Self, has created this transient world, and by Own-Self, has deluded the beings in the attachment of material things. The third stanza conveys that the being suffers due to material attachment. The fourth stanza mentions that the being who remembers IkOankar always feels the presence of IkOankar, but the self-centered being considers IkOankar to be far away.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the second stanza, Guru Amardas guides us by discussing death more explicitly. The Creator, IkOankar (One Creative and Pervasive Force, 1Force, the One), by Own-Self has created this entire world. This entire world is subject to coming and going. Everything is of IkOankar. The question we might ask about Maya (the allure of material things and worldly relationships) is where it comes from and what causes us to become entangled in it. The Guru says that Maya itself is created by the Creator – that IkOankar Own-Self has caused us beings to stray, to be attached, to be steeped in the temporary and illusory, to be born and die again and again. This cycle of birth and death can be understood both in the classical sense and in the sense that we live many lives in a day, continuously wandering and suffering in our delusion. We are born and die again and again, our vices increase, they feed on themselves and accumulate, and devoid of wisdom, we are deceived. We are not learning our lessons. We are full of vices and other things that cause us problems, confusion, and doubts, and that rob us of our insightfulness.
The Guru says that without the Sabad (hymn-like stanza that exemplifies the word-sound of the Infinite Wisdom), we will not be able to find the Divine-Husband, the Spouse, IkOankar. We will not be able to feel the presence of the Spouse and connect with the Spouse. Without that intimate relationship with IkOankar, our lives are wasted and will pass away in vain. Engrossed in temporariness, we weep as those beings who are without virtues. But there is a kind of insincerity within us that the Guru is pointing to. We know the way! We know it logically; we have heard it so many times, and we know that anything else causes great pains and doubts within us, but we still do not change our behavior. We still do not pursue a relationship with the One through Sabad. We still do not make an effort to disentangle ourselves from Maya. We still accumulate vices. We still cry when we realize we have run out of time and opportunities.
The Guru ends by reminding us that IkOankar is the Life of the world – jagjivan. The One is alive and active and permeating this world, so why are we crying as if the One is far away? We are crying in forgetfulness and in pain. But why are we going anywhere else with this pain when the One knows our pains intimately? Before whom else must we cry? We are reminded that this world is created by the One Own-Self, and that all things come and go. This is the natural order of this world. Will we acknowledge its temporariness in practice rather than just in the abstract? Will we change our behaviors and pursue a relationship with the Spouse through Sabad? Will we make use of these lives and this time so that our vices no longer increase, so that we are no longer deceived, so that we are no longer full of doubt? Will we get to experience the presence of the Life of this world?
The Guru says that without the Sabad (hymn-like stanza that exemplifies the word-sound of the Infinite Wisdom), we will not be able to find the Divine-Husband, the Spouse, IkOankar. We will not be able to feel the presence of the Spouse and connect with the Spouse. Without that intimate relationship with IkOankar, our lives are wasted and will pass away in vain. Engrossed in temporariness, we weep as those beings who are without virtues. But there is a kind of insincerity within us that the Guru is pointing to. We know the way! We know it logically; we have heard it so many times, and we know that anything else causes great pains and doubts within us, but we still do not change our behavior. We still do not pursue a relationship with the One through Sabad. We still do not make an effort to disentangle ourselves from Maya. We still accumulate vices. We still cry when we realize we have run out of time and opportunities.
The Guru ends by reminding us that IkOankar is the Life of the world – jagjivan. The One is alive and active and permeating this world, so why are we crying as if the One is far away? We are crying in forgetfulness and in pain. But why are we going anywhere else with this pain when the One knows our pains intimately? Before whom else must we cry? We are reminded that this world is created by the One Own-Self, and that all things come and go. This is the natural order of this world. Will we acknowledge its temporariness in practice rather than just in the abstract? Will we change our behaviors and pursue a relationship with the Spouse through Sabad? Will we make use of these lives and this time so that our vices no longer increase, so that we are no longer deceived, so that we are no longer full of doubt? Will we get to experience the presence of the Life of this world?
