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ikoaṅkār satigur prasādi.
rāgu sāraṅg    mahalā 9.

hari binu tero ko na sahāī.
kāṁ kī māt   pitā   sut   banitā    ko kāhū ko bhāī.1. rahāu.
dhanu dharnī aru sampati sagrī    jo mānio apnāī.
tan chūṭai   kachu saṅgi na cālai    kahā tāhi lapṭāī.1.
dīn daïāl   sadā dukh bhanjan    tā siu ruci na baḍhāī.
nānak kahat   jagat sabh mithiā    jiu supnā raināī.2.1.
-Guru Granth Sahib 1231

ikoaṅkār satigur prasādi.

rāgu sāraṅg    mahalā 9.

hari binu tero ko na sahāī.

kāṁ kī māt   pitā   sut   banitā    ko kāhū ko bhāī.1. rahāu.

dhanu dharnī aru sampati sagrī    jo mānio apnāī.

tan chūṭai   kachu saṅgi na cālai    kahā tāhi lapṭāī.1.

dīn daïāl   sadā dukh bhanjan    tā siu ruci na baḍhāī.

nānak kahat   jagat sabh mithiā    jiu supnā raināī.2.1.

-Guru Granth Sahib 1231

Sarang is a rag (musical mode) associated with the summer season or the late afternoon. It is the time of day when humans in the subcontinent are heavy with the heat of the day; they are napping to escape the sun, exhausted, and allowing themselves to be exhausted. Sarang is a simple rag and conveys easily relatable and digestible ideas.  

In the first composition, Guru Teghbahadar addresses the self and says, other than the 1-Light, no one is your support. Who is anyone’s mother, father, son, wife? Who is anyone’s brother? The Guru begins with a simple statement, reminding us that despite feeling supported by human relationships, none of these relationships are eternal. The 1-Light is the only consistent and steady support we have. The Guru then poses a rhetorical question about our familial relationships, urging us to think about whether or not we really belong to each other in the ways we might think, whether we have assigned eternality to things that have an end. 
  
Other than the 1-Light, no one is your support. The Guru continues to urge us to think about our relationship to the things in the material world — wealth, land, and property. These are the things we think are ours. These are the things that drive us. So much stress and anxiety are caused by worrying about our wealth — whether it is enough, whether it can sustain us, whether it is impressive to our friends and family. So much stress and anxiety are caused by worrying about our land and our homes — whether they are big enough, whether they are paid off, whether they are good investments, whether they are impressive to our friends and family. Everything that we have a relationship of ownership with is ultimately something we are deeply afraid of losing. Everything we have is a thing we worry about multiplying or maintaining. So, the Guru reminds us, these things do not go with us when we go. These are the things we wrap ourselves around and the things that wrap themselves around us — the things we center ourselves on and the things that bind us. And so the question comes, why are we clinging to them?  
  
Other than the 1-Light, no one is your support. The Guru contrasts the fleeting temporal material world with the one Eternal, IkOankar (One Universal Integrative Force, 1Force, the One). IkOankar is the Benefactor of the poor, the Remover of suffering. These are things we know about the One. And yet, the Guru says, we have not even developed an interest in the One. We have not even done this very cursory noncommittal thing of being interested in IkOankar. Instead, we are wrapped up in that which binds us, these material things. The Guru says that because we have prioritized our relationship to temporary, the entire world is mithya, just like a dream. Mithya often gets translated as false, which can be interpreted to mean temporary. It is not that the world is not real; it is just not absolutely Real. It is not that life on earth is false and, therefore, we ought not to take part in it. It is instead that when we root ourselves only in the temporary, when we fool ourselves into clinging to things we think are “ours,” what we are doing is straying further and further away from IkOankar, the Eternal. And it is due to this distance from the eternal and this binding ourselves with the temporary that the world becomes mithya. Our lives become solely about accumulating things that will eventually perish instead of the eternal thing: Nam (Identification).  
  
Every dream must end, and the longer we stay in a state of numbness and self-ignorance, the longer the world around us will be mithya, and the more painful our awakening is. In that awakening, we understand the world constantly changing, ever-shifting underneath our feet. And that the only steady and eternal thing, the only Reality with a capital ‘r,’ the only Real is IkOankar. So the question is, will we keep our world mithya, or will we shift our perspective and root ourselves in the Eternal? Will we identify even this ever-changing reality with the steadiness and infinitude of the One?

In Rag Sarang, Sabad revealed by Guru Teghbahadar Sahib.

O being! No one is your permanent support in this world except IkOankar.
Who is anyone's parent, sibling, spouse, or child in the world? All these relationships are transient.1. Pause.

Riches, land, and all possessions, which you have considered as yours, are temporary.
Nothing goes along when the being departs from this world. Why are you so attached to these material objects and relationships?1.

You did not develop love for IkOankar, the Benefactor of the poor and the Remover of suffering.
Guru Teghbahadar states: This entire world is temporary and transient like a dream. Instead of being attached to it, develop love for IkOankar.2.1.

1 creative and all-pervasive Supreme Being; through the grace of the true Guru.
Rag Sarang, Ninth Embodiment. 

Except Hari, no one is your support.
(Who) is anyone’s mother, father, son, wife? Who is anyone’s brother?1. rahau.

Wealth, land, and all property, which have been considered as own.
(When) the body is released, nothing goes along; why are (you) clinging to them?1.

(The One who) is the Benefactor of the poor, (and) always the Remover of suffering, (you) did not develop interest in That (One).
Nanak’s statement: The entire world is false, just as the dream of night.2.1.

This Sabad employs natural linguistic expression. Through accessible language, it has been stated: No one is your support except IkOankar. Mother, father, son, and brother; no one is of anyone. Wealth, land, and the entire property, which had been considered as own, nothing goes with the body when it is released. Then why are you clinging to them?

In this Sabad, commonly used Braj language and its popular proverbial phrases have been used beautifully, such as: ‘ko na sahāī’ (no one is the support), ‘jo mānio apnāī’ (which have been considered as own), ‘tan chūṭai’ (the body is released), ‘kachu saṅgi na cālai’ (nothing goes with it), ‘lapṭāī’ (clinging), ‘ruci na baḍhāī’ (did not develop interest), ‘dhanu dharnī’ (wealth, land), and ‘sampati sagrī’ (all property).

The second line is a symbolic statement. In this, by pointing to all worldly relations through the example of five intimate relations (mother, father, son, wife, and brother), it has been made clear that no worldly relation is one’s support except IkOankar. Similarly, in the fourth line, the phrases ‘tan chūṭai’ (the body is released), and ‘kachu saṅgi na cālai’ (nothing goes with it), are also used as symbolic statements, which are pointing to the ‘time of death’ and ‘uselessness of material objects after death’ respectively.

In the first line, the word ‘hari’ (Remover of sins and suffering), and in the fifth line, phrases ‘dīn daïāl’ (Benefactor of the poor), and ‘dukh bhanjan’ (Remover of suffering) have been used for IkOankar, which highlight the special traits of IkOankar. Hence, a eulogy has appeared here.

In the sixth line, a simile has appeared in the phrase ‘jagat sabh mithiā jiu supnā raināī’ (the entire world is false, just as the dream of the night). Here, by comparing ‘jagat’ (the world), the subject of comparison with ‘supnā raināī’ (dream of the night), the object of comparison, it has been clarified that the entire world is false (temporary and transient) like a dream.

This Sabad contains six lines. The meter of these lines is as follows: first (16), second (16+12), third (16+12), fourth (16+12), fifth (16+12), and sixth (16+12). This meter is like the verse form known as ‘pad’ in Indic poetics.