Saido Jat, Sakhi Babe Nanak Ji Ki (Puratan Janamsakhi), S.S. Padam (editor), page 211.
Undoubtedly, the above narrative is full of folkloric imagery. It is also possible that the albizia lebbeck tree mentioned here is a historical tree. On the other hand, the folkloric significance of the albizia lebbeck tree is also highlighted through this narrative. In Panjabi society, when a child is born, branches of an azadirachta indica (neem) tree and albizia lebbeck tree are tied to the door of the house as a sign of good fortune. Perhaps the albizia lebbeck tree described in this narrative is also indicative of the tradition of Guruship in the form of Guru Angad Sahib and the spread of Sikhi.
In Meharban Janamsakhi, the revelation of Alahania composition is associated with the passing away of a devout Sikh of Guru Nanak Sahib. According to this Janamsakhi, after hearing about the demise of the Sikh, Guru Nanak Sahib, along with Bhai Mardana (1459-1534 CE) and Bhai Lahina (Guru Angad Sahib), went to his house. The women were mourning his death. The Guru discouraged them from crying and told them not to cry this worldly cry and instead cry in a way that pleases IkOankar. They asked the Guru to tell them what pleases IkOankar. The Guru asked Bhai Mardana to play the rabab (rebeck) and sing after him. Bhai Mardana tuned his rabab and sat in front of the Guru. The Guru then revealed Alahania in Rag Vadahans.
Narinder Kaur Bhatia (editor), Meharban Rachit Janam Sakhi Sri Guru Nanak Dev Ji, page 165.
From these narratives, it appears as if the writers have created them, keeping in mind the tone of detachment in this composition and its folk poetic form. The main theme of these two narratives is to give greater importance to the sorrow of separation from the Divine than the sorrow of worldly separation. It is also evident that this composition induces a feeling of detachment, which, at the time of being’s death, encourages us to think about the reality of this world and life.
