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sāraṅg    mahalā 9.

kahā nar apno janamu gavāvai.
māiā madi   bikhiā rasi racio    rām sarani nahī āvai.1. rahāu.
ihu sansāru sagal hai supno    dekhi kahā lobhāvai.
jo upjai  so sagal bināsai    rahanu na koū pāvai.1.
mithiā tanu  sāco kari mānio    ih bidhi āpu bandhāvai.
jan nānak   soū janu muktā    rām bhajan citu lāvai.2.3.
-Guru Granth Sahib 1231

sāraṅg    mahalā 9.

kahā nar apno janamu gavāvai.

māiā madi   bikhiā rasi racio    rām sarani nahī āvai.1. rahāu.

ihu sansāru sagal hai supno    dekhi kahā lobhāvai.

jo upjai  so sagal bināsai    rahanu na koū pāvai.1.

mithiā tanu  sāco kari mānio    ih bidhi āpu bandhāvai.

jan nānak   soū janu muktā    rām bhajan citu lāvai.2.3.

-Guru Granth Sahib 1231

In the third composition, Guru Teghbahadar says, why is the being wasting their life? In the intoxication of Maya, material attachment, they are engrossed in the love of poison and do not come to the sanctuary of the Beautiful. It is not just that we are wasting the opportunity that the gift of a life on earth gives us. It is not just that we are attached to the material. This attachment intoxicates us; we love the poison we are steeped in. This poison is the attachment, and we are enjoying this attachment, savoring it, and actively making a choice not to enter into the sanctuary of the Beautiful, IkOankar (One Universal Integrative Force, 1Force, the One).  
  
Why is the being wasting their life? The Guru continues, the whole world is a dream, temporary, mithya, and not-Real. Knowing this, having seen this to be true, why are we still captivated by it? Why are we still greedy for attachment and willing to be intoxicated in that which is temporary? Whatever is born dies; whatever comes goes. No one gets to stay forever. So why are we behaving as if that is not the case?  

Why is the being wasting their life? The Guru then calls the body mithya, just as the world is mithyaMithya often gets translated as false, which can be interpreted to mean temporary. It is not that the body and the world are not real; they are just not absolutely Real. When we root ourselves only in the temporary things and fool ourselves into clinging to the things we think are “ours,” even our own bodies, what we are doing is straying further and further away from IkOankar the Eternal. It is due to our attachment to the temporary and our distance from the Eternal, the world and our bodies become mithya. Our lives become solely about the temporary instead of the thing that is eternal: Nam (Identification). When we treat the body as Real with a capital ‘r,’ or eternal, we let the body drive our behaviors and tie ourselves up in attachment. We do this of our own accord. Attachment does not tie itself to us in some omnipotent way. We do this to ourselves out of choice, out of love of attachment, out of the enjoyment of the poison that causes us to forget IkOankar. The longer we stay in a state of numbness and self-ignorance, the longer the world around us and our own bodies will be mithya. If we understand the world and the body to be in constant flux, and that the only steady and eternal thing, the only Reality with a capital ‘r,’ the only Real is IkOankar, we can root ourselves in the Real and shift our bodies and our worlds out of mithya. We are only free from the intoxication of attachment and the indulgence of poison when our consciousness has developed devotion and praise of the Beautiful.   
  
Again, we draw our attention to the musical mode of Sarang, through which simple messages are conveyed rather than deeply philosophical arguments. This musical mode is associated with the late summer afternoon, when we are heavy with the heat of the day and our brains are turned off. Our guards are down, and we are allowing ourselves to be exhausted. In this state, we can hear the harder truths about the choices we have made. But just as we actively got ourselves into this, we can actively get ourselves out of it. The question is, will we shift our ways of being and root ourselves in the Eternal? Will we rid ourselves of love of attachment and develop love for the Beautiful One?

In Rag Sarang, Sabad revealed by Guru Teghbahadar Sahib.

Why is the being wasting life in vain?
It is engrossed in the pleasures and attachment of material objects and does not come to the sanctuary of IkOankar.1. Pause.

This entire world is transient like a dream, then why is the being captivated by looking at it?
Whoever is born here, eventually perishes; no one can stay in this world forever.1.

This body is temporary, but the being considers it permanent and stays attached to it.
At the end of the Sabad, by using the signature ‘devotee Nanak,’ Guru Teghbahadar states: Only that being who immerses in the remembrance of IkOankar is freed from material bondage and vices.2.3.

(Rag) Sarang, Ninth Embodiment.

Why is man wasting his (human) birth?
In the intoxication of Maya, (he) is engrossed in the love of poison; does not come into the sanctuary of Ram.1. rahau.

This entire world is a dream; having seen (it), why is (he) being captivated?
Whatever arises, all that perishes; no one receives (permanent) stay.1.

The body is false, (he) has considered it as true; this way, (he) ties himself (in attachment).
Servant Nanak (signature): Only that being is liberated, (who) attaches consciousness in the praise(s) of Ram.2.3.

This Sabad employs natural linguistic expression. Through accessible language, it has been stated: Why is the being wasting their life? They are engrossed in the intoxication of material attachment and the love of poison; they do not come into the sanctuary of IkOankar. This entire world is like a dream. Whatever originates here, all that perishes. By considering the transient body true, they tie themselves with it. Only that being is liberated, who attaches their consciousness in the praises of IkOankar.

In this Sabad, commonly used Braj language of that period and its popular proverbial phrases have been used beautifully, such as: ‘janamu gavāvai’ (wasting birth), ‘rasi racio’ (is engrossed in love), ‘sarani nahī āvai’ (does not come into the sanctuary), ‘kahā lobhāvai’ (why is he being captivated), ‘rahanu na koū pāvai’ (no one receives stay), ‘sāco kari mānio’ (has considered it as true), ‘āpu bandhāvai’ (ties own-self), ‘citu lāvai’ (attaches consciousness).

In the third line, a simile has appeared in the phrase ‘ihu sansāru sagal hai supno’ (this entire world is a dream). Here ‘sansāru’ (world) is the subject of comparison and ‘supno’ (dream) is the object of comparison; both are considered to be the same.

Antagonistic lexical parallelism has appeared due to the phrases ‘upjai-bināsai’ (arises-perishes), and ‘mithiā-sāco’ (false-true) in the fourth line ‘jo upjai so sagal bināsai’ (whatever arises, all that perishes), and the fifth line, ‘mithiā tanu sāco kari mānio’ (the body is false, has considered it as true) respectively. Through this, the transiency of the world has been affirmed.

This Sabad contains six lines. The meter of these lines is as follows: first (17), second (16+13), third (16+12), fourth (16+12), fifth (17+13), and sixth (16+12). This meter is like the verse form known as ‘pad’ in Indic poetics.