mahalā 5 gāthā
ikoaṅkār satigur prasādi.
karpūr puhap sugandhā paras mānukhya dehaṅ malīṇaṅ.
majā rudhir drugandhā nānak athi garbeṇ agyānaṇo.1.
-Guru Granth Sahib 1360
Guru Arjan Sahib describes a flaw-riddled body and the futile nature of pride in material attachment to the physical world. The seeker is encouraged to connect with the eternal IkOankar (the Divine), who removes diseases, sorrows, and sufferings, making way for a fruitful life. The precious gift of Nam is received in the company of virtuous beings and makes the seekers’ lives fruitful. This saloks encourages seekers to welcome the company of virtuous beings to unite with the all-pervasive IkOankar and find eternal comfort and happiness.
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
Gatha refers to a song or verse, rooted in the word gai, to speak, sing, or recite. It can also refer to a kind of profound discourse with the self beyond simple praise or devotion. There is no rag (musical mode) to this composition. Gatha holds a mixture of languages and a profoundness within its short saloks (couplets). It explores how to overcome the five thieves-vices profoundly through praise and companionship.
In the first salok, Guru Arjan lists the various fragrances in the material world: camphor, flowers, and other fragrances. We cover ourselves with things that make us smell good; we attempt to mask the ways in which these human bodies can smell foul and unappealing. But even those aromatic things begin to stink after coming in contact with the things inherently part of our human bodies: blood, bone marrow, and excrement.
This juxtaposition of the fragrant and the odorous emphasizes the absurdity of our continued insistence on taking pride in these bodies. These bodies might not always smell externally, but filth is constantly present internally. It also emphasizes how we tend to seek out beautiful and fragrant things. And so then the question becomes, what is the true fragrance? What is true beauty? What can we cover ourselves in that will be unaffected by the filth of our bodies? What is it that is not limited to the flimsy temporary beautification of these physical bodies? Humility can be seen and experienced by those practicing it and those who come in contact with them. Humility is what destroys our pride and makes us fragrant in a way that is not superficial. Are we willing to do the work to rid ourselves of the internal filth of pride and inculcate humility?
In the first salok, Guru Arjan lists the various fragrances in the material world: camphor, flowers, and other fragrances. We cover ourselves with things that make us smell good; we attempt to mask the ways in which these human bodies can smell foul and unappealing. But even those aromatic things begin to stink after coming in contact with the things inherently part of our human bodies: blood, bone marrow, and excrement.
This juxtaposition of the fragrant and the odorous emphasizes the absurdity of our continued insistence on taking pride in these bodies. These bodies might not always smell externally, but filth is constantly present internally. It also emphasizes how we tend to seek out beautiful and fragrant things. And so then the question becomes, what is the true fragrance? What is true beauty? What can we cover ourselves in that will be unaffected by the filth of our bodies? What is it that is not limited to the flimsy temporary beautification of these physical bodies? Humility can be seen and experienced by those practicing it and those who come in contact with them. Humility is what destroys our pride and makes us fragrant in a way that is not superficial. Are we willing to do the work to rid ourselves of the internal filth of pride and inculcate humility?
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