An Explanation Of Spiritual Vibrancy

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It is a simple fact of life that one’s hunger on any given day or time is not assuaged by singing praises of a meal consumed a day or earlier, but rather it is satiated through availability of fresh meal at that point in time. This verse uses this fact as an analogy to establish that spiritual vibrancy is only possible through fresh spiritual nourishment provided by the Satguru or the Imam of the Time. Hence, the faithful are urged to adore and venerate the incumbent Imam.

In the context of this verse, the term ūgīyo means ‘ascendant’ or ‘risen’, as in sūraj ūgīyo (the sun has risen). According to the Gujaratilexicon, one of the meanings of the word dhīyāīe is ‘worship through contemplation’. Vāro in the second line means ‘time’
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Thus, this verse reinforces the pivotal Ismaili tenet of ḥāḍir (present) and mawjūd (living) Imam, whose presence on the earth as the Saviour par excellence is an absolute necessity, according to the Ginans. Hence, one of the recurring themes of this composition is the salvific and redemptive role and function of the Satguru or the Imam. Shedding light on the central role of the ḥāḍir and mawjūd Imam in the fulfillment of very raison d’être of life on earth, Shafique Virani explains in his book, The Ismailis in the Middle Ages:

“In documents spanning the entire period of two hundred and fifty years after Alamut’s fall to the Mongols, we find an emphasis on the absolute and uncompromising necessity for a present (ḥāḍir) and living (mawjūd) Imam, the manifest guide without whom the universe would simply cease to exist. God’s very purpose in creating the world was that humankind recognize him. However, in Ismaili belief, God qua God is beyond any idea that the human intellect, in its imperfection, could possibly conceive. Only the perfect intellect could lead the human intellect to recognize its Creator. Hence, throughout the works of this period we find a common thread of utter and total devotion, affection, love, and submission to the perfect

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