The Ginan Gist – By Karim Maherali
This Ginan is about the significance of spiritual enlightenment in the life of an individual murid. The moment of the breakthrough experience is an extremely happy and a celebratory one in the heavens. The Imam himself enters the life of his murid in a happy and playful manner taking control of the life which then becomes an expression of the Divine will par excellence. Contemplation of the signs of God becomes a constant preoccupation and the murid is protected against the vagaries of time.
“It is He who created the heavens and the earth in true (proportions): the day He saith, “Be,” behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown. He knoweth the unseen as well as that which is open. For He is the Wise, well acquainted (with all things).” (Qur’an 6:73)
āsamānī taṅmbal vajeā
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Transliteration, Translation and Commentary
|ejee aasamaanee ta(m)bal vaajeeyaa, saamee tame bhale aayaajee……………1|
O momins! The heavenly trumpets have sounded, o Lord,Your arrival is a boon and You are welcome.
Comment: This verse alludes to the breakthrough spiritual experience in which a murid first experiences the Divine entering it. The sounding of the heavenly trumpets is symbolic of the experience being so vivid that the person has no doubt that it is a unique moment filled with joy and establishes permanent faith in God.
|ejee hastaa ne khelataa aavyaa, kottaddeeyaa ughaaddyaa jee……………2|
O momins! He arrived laughing and playing and liberated this bodily hut.
Comment: The arrival in laughing and playing manner reinforces the nature of this moment as being special filled with happiness. The impurities of the body are thereby eliminated as the soul becomes aware of a happiness of a superior nature which is not bound by external considerations and hence no need to engage in lower (sinful) pleasures.
|ejee ennee re kottaddee-e gurnar besantaa, kenne najare su(n) deetthaa……………3|
O momins! The GurNar (Imam) is seated in such a hut, for I have seen him with my own (inner) eyes (having had the experience).
|ejee jenne ridaamaa(n)he ollakhyaa, tenaa hayddaamaa(n) betthaajee……………4|
O momins! The Lord resides in the heart of the one who has recognised Him in his heart (through the experience alluded above).
|ejee bhiramaane vishnu mahesar betthaa ved ja vaache jee……………5|
O momins! The Creator (Bhrama), the Ruler (Vishnu) and the Destroyer of evil (Maheshvar) as one entity is seated (in the heart) reading the scriptures only.
Comment: There is a prophetic hadith which states:
“Allah, the Almighty said, ‘Whoever has mutual animosity with a friend (wali) of Mine, I declare war upon him. My servant does not draw near to Me with anything more beloved to Me than the religious duties that I have imposed upon him; and My servant continues to draw near to Me with supererogatory works so that I would love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant it to him.”
The mention of the attributes: the Creator, the Ruler and the Destroyer is an allusion to God’s complete manifestation in the heart. The Imam then takes control of the life of the individual who then becomes the expression of Divine will par excellence and in this respect is constantly engaged in contemplation of the scriptures ( in the book and cosmic aspect) . This is the highest activity in our Tariqah.The Holy Qur’an mentions the signs sent by God for contemplation and self knowledge: We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this is the truth [Fussilat 41:53]
|ejee vedtanno re vichaar karo ke kaljug kem puro thaashe jee……………6|
O momins! Through the knowledge of the scriptures, reflect about how the Kaliyuga will come to an end.
Comment: At the time of the composition of this Ginan, the age was that of Kaliyuga but at present, we are in the ascending period of Dwapura Yuga. The mention of Kali Yuga is also symbolic of material consciousness bound by space and time. This verse poses the question of how to transcend the limitation of material consciousness into the timeless and spaceless soul.
|ejee paape kaljug puro thaaise, tame bhulee ma jaa-o jee……………7|
O momins! The Kali Yuga will be completed having been full of sins, do not forget about this.
Comment: The Kali Yuga is considered as the dark age and in this sense is symbolic of the sinful nature of the soul before spiritual enlightenment. Because this condition is temporary and does not reflect the true nature of the soul, it must come to an end.
|ejee varas jaashe das daaladde, deen paanneenee re lejee……………8|
O momins! The time will move very quickly; a year will seem like ten days and the days will flow swiftly like water.
|ejee bhaaiyu(n) bhaaiyu(n) maa(n)he vaddhse, aapanne nainne neerdhaar……………9|
O momins! Brothers will fight amongst themselves in front of your eyes for certain.
|ejee betto na maane baapne evo aavyo kalikaall jee……………10|
O momins! The son does not obey his father, such is the difficult time that we are passing through.
Comment: The verses 8, 9 and 10 allude to the general conditions of the Kali Yuga in which time passes away without the awareness of the eternal dimension and brothers fighting and sons not obeying their father.
|ejee saameeraajo chhatra ddhallaavse, aaddaa chhe din chaarjee……………11|
O momins! The Kingly Lord will erect a cover during or after the very short span of material life symbolized by four days.
Comment: For the murids who are already enlightened, the protection or cover is available in the present life. For other murids the protection will eventually be available.
|ejee saamee sareekho raajeeo, nahee koi thayo nahee koi thaashe……………12|
O momins! There is no one and there will be none in future who can be compared to Hazar Imam in His majesty and authority.
Comment: The unique Kingly and Divine aspects of the Imam in the verses 11 and 12 above are reflected in the Holy Qur’an:
In the name of Allah, the most Beneficient , the most Merciful.
Say: I seek refuge with the Lord and Cherisher of Mankind.
The King of Mankind
The God of Mankind (114: 1-3)
|ejee kalmaa(n)he mahamad shahnee venatee, tame bhulee ma jaao jee……………13|
O momins! In the present age Prophet Muhammed pleads: do not be forgetful (about your purpose).
|ejee ved kur-aan maa(n)he saakh chhe, tenee aavee edhaannaa jee……………14|
O momins! The evidence of the coming of and the function and authority of the Imam is to be found in the holy scriptures and the Holy Qur’an. You have been forewarned about it.
|ejee peer sadardeen boleeyaa, tame geenaan vichaaro jee……………15|
O momins! Peer Sadardeen has said: Reflect upon the Ginan ( Divine knowledge and wisdom).
Ginan Series – By Karim Maherali
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Ginan: Aaj aanand paamiya man ke – Today this mind (heart) has attained joy - The essential message of this Ginan is to abandon the false worship of the idols.
Ginan: Unchaa re kot bahu vechana – Your abode is at an elevated fort far away - This Ginan highlights the need to constantly be aware and engage in the quest for the ultimate purpose and meaning which is crowned by the gift of Darshan (Vision)
Ginan: Ham dil khaalak Allah sohi vase ji – My heart is the creation and Allah resides therein - This Ginan highlights the esoteric dimension of our Tariqah with respect to the notion of a Perfect Man as a macrosm of creation in whose heart the entire creation is reflected and in whom the Divine fully manifests and hence expresses the Divine will par excellence.
Ginan: Dur desh thee aayo vannjaaro – You have come from a distant country, o travelling trader - This Ginan highlights the transitory nature of our existence in this world by way of the imagery of a travelling trader and that all our actions are dealings with the world and are a means of attaining the ultimate objective of meeting the Imam.
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