iki rovahi pirahi vichunnīā andhī nā jāṇai piru nāle.
gur parsādī sācā piru milai antari sadā samāle.
piru antari samāle sadā hai nāle manmukhi jātā dūre.
ihu tanu rulai rulāiā kāmi na āiā jini khasamu na jātā hadūre.
nānak sādhan milai milāī piru antari sadā samāle.
iki rovahi pirahi vichunnīā andhī na jāṇai piru hai nāle.4.2.
-Guru Granth Sahib 583-584
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 fourth stanza, Guru Amardas says, many seekers separated from the Divine Husband, the Spouse, IkOankar (One Creative and Pervasive Force, 1Force, the One) weep. Some of us cry in separation! But we are so blind and ignorant that we do not realize that the Spouse is with us. We cannot see the truth of that presence due to our own ignorance and lack of awareness. The Guru reminds us that it is through the grace of the Wisdom, through the guidance of the Wisdom, that the eternal Spouse meets us within our own heart-homes, within our own beings. The Spouse meets us when we come to care for that Spouse within and when we come to remember the eternal Beloved in every moment and feel the eternal Beloved’s presence. This happens when we care for that One and cherish that One.
When we care for the IkOankar, the Spouse within our own heart-homes, when we remember the Spouse in every moment, we experience the constant presence of the Spouse. We begin to realize that One is always with us. What does it mean to care for the Spouse? We remember the Spouse, we praise the Spouse, we Identify with the Spouse. We center ourselves in that relationship. Instead, if we are self-centered, if we are not practicing remembrance, if we are not caring for IkOankar, by contemplating IkOankar, we will continue to believe that IkOankar is far from us. We will have a hard time experiencing the presence of the Beloved in our own hearts, and we will find that our bodies collect dust. A body without remembrance, a body without an ability to feel the presence of the One contained within it, becomes useless. We waste away in vices rather than using these bodies for that which they are meant for: remembrance of our Beloved, our Owner, our Spouse.
The Guru ends by reminding us that the seeker who remembers and contemplates the Beloved in their heart in every moment experiences that Beloved through the Wisdom. It is through the grace of the Wisdom, through the guidance of the Wisdom, that the eternal Spouse meets us within our own heart-homes, within our own beings. Many beings, many seekers separated from the Beloved, suffer and continue to suffer. When we are steeped in our ignorance, in our forgetfulness, in our vices, we do not realize that the Beloved is always with us. The seeker who is caused to be met meets the One. This is the function of the grace of the One. Will we become Wisdom-centered instead of self-centered? Will we care for the Spouse? Will we feel that grace?
SUMMARY
In the first stanza of this composition, the Guru emphasizes our relationship with IkOankar, regardless of whether we feel the presence of IkOankar or not. The ones who are seeking that Divine Spouse are shown that it is through serving with reflection on the Sabad that we get to an experience of an intimate relationship with the One. Without this, we remain without the virtues that can end our perceived separation. What makes us ‘separated’ or ‘without virtues’ is the pains we are caught up in, and we get out of this condition by becoming Wisdom-oriented. In the second stanza, the Guru dwells on what it means to be non-virtuous, to be steeped in Maya, and to attachment and vices that make our lives more poisonous and cause us more pain. We are asked to overcome our insincerity, to reflect on our false crying, and to work toward chipping away at our own pains. In the third stanza, the Guru urges us not to behave or operate like widows in this relationship with IkOankar. We are shown that we have become like widows due to our own behaviors, due to our own entanglement in Maya, and the pain it is causing us that we have not yet dealt with. In the fourth stanza, the Guru reminds us that whether we are non-virtuous or ignorant or widow-like or separated or self-centered, whatever our conditions are that are causing us pain and tears, even if we cannot feel the presence, even then, we are still able to overcome these conditions, if we take care of the virtues of the One within our own heart-homes. If we do not do this, if we continue to exist steeped in our own pain, these bodies go to dust. We become useless, and our lives become fruitless. The compassionate Guru reminds us of our potential. We are shown that it is not too late — that even in our most negative conditions, we can still meet the Divine.
When we care for the IkOankar, the Spouse within our own heart-homes, when we remember the Spouse in every moment, we experience the constant presence of the Spouse. We begin to realize that One is always with us. What does it mean to care for the Spouse? We remember the Spouse, we praise the Spouse, we Identify with the Spouse. We center ourselves in that relationship. Instead, if we are self-centered, if we are not practicing remembrance, if we are not caring for IkOankar, by contemplating IkOankar, we will continue to believe that IkOankar is far from us. We will have a hard time experiencing the presence of the Beloved in our own hearts, and we will find that our bodies collect dust. A body without remembrance, a body without an ability to feel the presence of the One contained within it, becomes useless. We waste away in vices rather than using these bodies for that which they are meant for: remembrance of our Beloved, our Owner, our Spouse.
The Guru ends by reminding us that the seeker who remembers and contemplates the Beloved in their heart in every moment experiences that Beloved through the Wisdom. It is through the grace of the Wisdom, through the guidance of the Wisdom, that the eternal Spouse meets us within our own heart-homes, within our own beings. Many beings, many seekers separated from the Beloved, suffer and continue to suffer. When we are steeped in our ignorance, in our forgetfulness, in our vices, we do not realize that the Beloved is always with us. The seeker who is caused to be met meets the One. This is the function of the grace of the One. Will we become Wisdom-centered instead of self-centered? Will we care for the Spouse? Will we feel that grace?
SUMMARY
In the first stanza of this composition, the Guru emphasizes our relationship with IkOankar, regardless of whether we feel the presence of IkOankar or not. The ones who are seeking that Divine Spouse are shown that it is through serving with reflection on the Sabad that we get to an experience of an intimate relationship with the One. Without this, we remain without the virtues that can end our perceived separation. What makes us ‘separated’ or ‘without virtues’ is the pains we are caught up in, and we get out of this condition by becoming Wisdom-oriented. In the second stanza, the Guru dwells on what it means to be non-virtuous, to be steeped in Maya, and to attachment and vices that make our lives more poisonous and cause us more pain. We are asked to overcome our insincerity, to reflect on our false crying, and to work toward chipping away at our own pains. In the third stanza, the Guru urges us not to behave or operate like widows in this relationship with IkOankar. We are shown that we have become like widows due to our own behaviors, due to our own entanglement in Maya, and the pain it is causing us that we have not yet dealt with. In the fourth stanza, the Guru reminds us that whether we are non-virtuous or ignorant or widow-like or separated or self-centered, whatever our conditions are that are causing us pain and tears, even if we cannot feel the presence, even then, we are still able to overcome these conditions, if we take care of the virtues of the One within our own heart-homes. If we do not do this, if we continue to exist steeped in our own pain, these bodies go to dust. We become useless, and our lives become fruitless. The compassionate Guru reminds us of our potential. We are shown that it is not too late — that even in our most negative conditions, we can still meet the Divine.
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