The Manifestation Of The Divine Poem Analysis

1194 Words3 Pages

Continuing with the theme of mānkhā avatār or human birth from the preceding two verses, the composer reminds his addressees that the opportunity of assuming the human avatār will not present itself repeatedly. Therefore, in order to attain ultimate salvation, he advices his listeners to make the best of this opportunity and worship the Supreme Lord through recognition of the Imam, as the Manifestation of the Divine.

The first two lines embody a poignant reminder about man’s noble birth in the human form and the fact that this golden opportunity does not come over and over again and hence man ought to optimize this opportunity right in time. In a milieu where the belief in rebirth was deep-seated, the profound sense of urgency in the second …show more content…

This means that the Divine Reality knows itself but there is no process of knowing because consciousness of the reality is not an object of knowledge – rather it is knowledge itself, it is absolute intelligence, it is pure consciousness. It is impossible for consciousness to be conscious of consciousness. Therefore, what it is really conscious of is the reality – hence, consciousness is the reality itself, while reality is dynamic consciousness. Thus, as a principle, same as sat (truth), chit or pure consciousness is a perpetually constant and an all-pervading reality that serves as a source of relative consciousness.

Āna(n)d, commonly translated as ‘happiness’, ‘joy’, ‘pleasure’ and ‘delight’, refers to the Divine as the all-encompassing love, pure bliss and beatitude in an absolute sense, free of external dependencies, desires and objectification. Here, love is not a transient phenomenon, nor is bliss a fleeting experience, but rather they are an infinite reality. Devoid of ignorance and imperfection, reality, as dynamic consciousness, is absolute perfection and tranquility. Absolute perfection translates as pure bliss and love. Love and bliss are therefore the very essence of the …show more content…

Manifest as the Satguru, this Nūr, according the tenth verse of this composition, is the originator and source of the whole creation. Thus, while pātra represents the physical Person of the Imam or the Satguru, brahm refers to the Nūr, which transcends and defies human comprehension and imagination. Therefore, according to the third line, in order to worship and attain oneness with the brahm, recognition of, and contact with, the pātra is imperative. Thus, the Satguru or the Imam is both, the means and an end. Through the true recognition of the Satguru as the pātra or receptacle of the Nūr, one may realize the essence of the Imam and become one with that essence.

Subsequently, concludes the Pir, complete and final liberation will transpire. Derived from Arabic, the word kul, used in the fourth line, means ‘complete’, ‘total’ in Gujarati. The word nistār also used in the fourth line means, ‘liberation’, ‘emancipation’, ‘deliverance’, ‘salvation’ in Gujarati.

Thus, true knowledge, received through recognition of, and contact with, the Imam leads to freedom, liberation and emancipation. Conversely, lack of knowledge of the Imam or not having the true recognition of the Imam is tantamount to ignorance and disbelief, as stated by the Holy Prophet

Open Document