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rāgu devgandhārī    mahalā 9.

sabh kichu jīvat ko bivhār.
māt   pitā  bhāī   sut   bandhap    aru phuni grih kī nāri.1. rahāu.
tan te prān hot jab niāre    ṭerat preti pukāri.
ādh gharī   koū nahi rākhai    ghar te det nikāri.1.
mrig trisnā jiu jag racnā yah    dekhahu ridai bicāri.
kahu nānak   bhaju rām nām nit   jā te hot udhār.2.2.
-Guru Granth Sahib 536

rāgu devgandhārī    mahalā 9.

sabh kichu jīvat ko bivhār.

māt   pitā  bhāī   sut   bandhap    aru phuni grih kī nāri.1. rahāu.

tan te prān hot jab niāre    ṭerat preti pukāri.

ādh gharī   koū nahi rākhai    ghar te det nikāri.1.

mrig trisnā jiu jag racnā yah    dekhahu ridai bicāri.

kahu nānak   bhaju rām nām nit   jā te hot udhār.2.2.

-Guru Granth Sahib 536

In the second composition, Guru Teghbahadar moves from a discussion about what the mind is like into what the behavior is as a result. Everything becomes only about our living relationships as they are in front of us, tangible and of the world. The Guru says that if we want to see how the mind operates, we will be able to see it in our relationships. All of the closest relationships one can have are listed — both blood and social relationships. The people we live with, with who we are both emotionally and physically intimate. These are the things our lives revolve around. When there is no life or being or “existence” in the physical form, when we see that the life is gone from a person with whom we had a close relationship, we are uninterested in keeping those relationships. We take the body out of the home as quickly as possible. 

The Guru calls this world a mirage, using the example of a deer and the mirage in a desert. The mirage is a natural phenomenon. So it is not that the world is false and therefore must be discarded. It is an illusion, and we ought to know this as we live in it, as we form relationships in it, as we lose relationships in it. A mirage disappears when the deer gets closer to it. The Guru asks us to get close to the mirage, not to abandon our relationships but to lean in and watch the mirage disappear — to see beyond the mirage, not to run from it. When we examine our relationships more closely, we see them for what they really are, and we understand which relationships are shallow. When we can realize this and unfold our realization, when we can reflect on this, that is when our behaviors can change. The desire of the deer is not being questioned here. The creation of the world is not being questioned here. It is the condition of the deer in this world that we are being asked to look upon more thoughtfully. It is our desires that we are being asked to look upon more thoughtfully, to see the creative reality of the world and our relationships in it, and to see how shallow they are when they are only being pursued for a particular end. We are pursuing our desires daily! Can we rise above them as we have gone near them? 

This is not to say that we ought to abandon our relationships. We tend to view these things as dichotomous: that we cannot connect with IkOankar (One Universal Integrative Force, the One, 1Ness) or sing praises of the Beautiful Charming One if we have our “worldly” relationships. This is not a dichotomy! The Guru shows us a contrast between living only for our relationships daily and understanding how to live for IkOankar daily. We tend to live in duality, so our own perspectives convince us our relationships are not part of the 1Ness. We see them as opposed to. Separate from. This is due to our own shortcomings and limitations. We do not see our relationships as part of the 1Ness and only see them as revolving around ourselves. If we understood that our relationships are actually rooted in 1Ness, we would not be in such a hurry to end our relationships with those who have physically left their bodies. If we understood this, our relationships would exist beyond the confines of physical presence. The Guru says that when we do not feel that relationship beyond the physical body, beyond death, when we do not feel the presence of our loved ones who have passed away because we never felt that nearness when they were alive, we cry “ghost, ghost!” But suppose we really understood the depth of our relationships when they are rooted in IkOankar. In that case, their vastness, the way they transcend time and space, this kind of relationship is not bound to the physical presence and bound to the body — would not scare us so much. 

The Guru asks us to go beyond being just in and of the world. Beyond doing everything only for the world and our relationships in the world, and to pay attention to that which can free us: singing praises of and Identifying with the Beautiful Charming One — reflecting on the virtues of the Beautiful Charming One in whatever way that looks like for us as individuals. When we do this, we create a culture of Identification. We begin to Identify with the One constantly. We are able to see our relationships as part of 1Ness and instrumentations through which to understand 1Ness and connect with IkOankar. We are able to understand them as temporary and change our behaviors as a result. This behavior change is what allows us to be free. In the first composition, the mind needed some resolution. In this second composition, the behavior needs some changing for us to experience freedom. So who do we live for, and who do we die for? Are we able to move past dichotomies that view our relationships as separate from the One? Can we approach the mirage of this world and see past it?

In Rag Devgandhari, Sabad revealed by Guru Teghbahadar Sahib.

Mother-father, siblings, daughter-son, relatives, and spouse, all these worldly relations exist only while one is alive.1. Pause.

When the being dies, all relatives distance themselves, considering the body without breath to be a ghost.
No one keeps the dead for long; instead, they are in a hurry to remove them from the house.1.

O being! Reflect on this in your heart and realize that this world-play is like the illusion of water in a mirage. Just as a thirsty deer runs toward the mirage of the hot glowing sand in search of water and dies, you are exhausting yourself running after the glimmer of the material world.

Guru Teghbahadar states: O being! Always reflect on the Identification (Nam) of the Beautiful (IkOankar) by which you can be freed from worldly attachments.2.2.

(Rag) Devgandhari, Ninth Embodiment.

Everything is the dealing of the living.
Mother, father, brother, son, relative, and also the woman of the house.1. rahau.

When breath(s) become separate from the body, crying out (they) say: “ghost, (ghost).”
No one keeps (the body) for half a moment, (they) drive (it) out from the house.1.

(O being!) This world’s creation is like the thirst of a deer; see (this), having reflected in the heart.
Nanak’s statement: Sing praises of the Nam of Ram every day, through which liberation happens.2.2.

This stanza employs natural linguistic expression. Through an accessible language it has been stated: Everything is the dealing of the living (jīvat). Mother (māt), father (pitā), brother (bhāī), son (sut), relative (bandhap), and wife (grih kī nāri), all these worldly relations exist only while one is alive. When the breath separates (niāre) from the body, they drive the corpse out of the house. This world-play is like a mirage.

In this stanza, the common Braj language and its popular proverbs have been used beautifully, such as: ‘sabh kichu jīvat ko bivhār’ (everything is the dealing of the living), ‘tan te prān hot jab niāre’ (when breaths become separate from the body), ‘ādh gharī koū nahi rākhai’ (no one keeps the body for even half a moment) ‘ghar te det nikāri’ (they drive it out from the house), and ‘dekhahu ridai bicāri’ (see this, having reflected in the heart).

The second line is a symbolic statement. In this, relations like mother, father, brother, son, relatives, and wife have been mentioned. These specific relations have been used here to represent all of a person’s worldly relationships. In the fourth line, the word compound ‘ādh gharī’ (half a moment) is symbolic, denoting an instant.

A simile has appeared in ‘mrig trisnā jiu jag racnā yah’ (this world’s creation is like the thirst of a deer). Here, ‘jag racnā’ (world’s creation), the subject of comparison, has been compared with ‘mrig trisnā’ (mirage), the object of comparison. Here word ‘mrig trisnā’ (mirage) is used symbolically. This is used here in the context of a dissatisfied person who keeps running after worldly objects.

This stanza contains six lines. The meter of these lines is as follows: first (15), second (16+11), third (16+11), fourth (16+11), fifth (16+11), and sixth (16+11). This meter is similar to the verse form known as ‘pad’ in Indic poetics.