While verses forty-seven and forty-eight focus on the permanence of the hue of Satpa(n)th and assimilation of the metaphoric complexion of Satpa(n)th as a lasting aspect of one’s identity, verses forty-nine and fifty focus on attire as another important facet of one’s personality. Verse forty-nine denounces the figurative garb of the secular, whereas this verse counsels the faithful to don the symbolic attire of the Truth, foster passionate love for the Truth and remain immersed in dhikr.
The term sat has a wide-range of meanings, including ‘being’, ‘existing’, ‘lasting’, ‘true’, ‘real’, ‘right’, ‘as any one or anything ought to be’, ‘beautiful’, ‘that which really is’, ‘entity’, ‘existence’, ‘essence’, ‘the true being’, ‘really existent’, ‘that which is good or real or …show more content…
According to Pir Satgur Nur though, ātmā nirguṇ brahm chhe – the [human] spirit is the Attribute-less Supreme Being, implying that the human spirit is Brahm in-potentia, i.e., the human spirit, freed from ignorance and illusion is able to realize oneness with the Brahm. Pir Sadarddin describes this dissolution of the human self in the Divine as Sat-Chit-Ᾱna(n)d.
Therefore, in the context of this verse of the Saloko, sat (truth, reality), synonymous with the Arabic word Ḥaqīqa (truth, reality), refers to the realization of this knowledge of oneness of the ātmā and Brahm, the realization of the unity of rūḥ (spirit) and Nūr (Divine Light). As long as this spiritual union is not attained, says Pir Sadarddin in the verse below, the individual remains in bondage of the cycle of birth and death:
Ekre dīvo tārī dehīmā(n),
Ane bījo dīvo sat par
The term sat has a wide-range of meanings, including ‘being’, ‘existing’, ‘lasting’, ‘true’, ‘real’, ‘right’, ‘as any one or anything ought to be’, ‘beautiful’, ‘that which really is’, ‘entity’, ‘existence’, ‘essence’, ‘the true being’, ‘really existent’, ‘that which is good or real or …show more content…
According to Pir Satgur Nur though, ātmā nirguṇ brahm chhe – the [human] spirit is the Attribute-less Supreme Being, implying that the human spirit is Brahm in-potentia, i.e., the human spirit, freed from ignorance and illusion is able to realize oneness with the Brahm. Pir Sadarddin describes this dissolution of the human self in the Divine as Sat-Chit-Ᾱna(n)d.
Therefore, in the context of this verse of the Saloko, sat (truth, reality), synonymous with the Arabic word Ḥaqīqa (truth, reality), refers to the realization of this knowledge of oneness of the ātmā and Brahm, the realization of the unity of rūḥ (spirit) and Nūr (Divine Light). As long as this spiritual union is not attained, says Pir Sadarddin in the verse below, the individual remains in bondage of the cycle of birth and death:
Ekre dīvo tārī dehīmā(n),
Ane bījo dīvo sat par