Page 8 (Contd after Japu)
In Sri Guru Grath Sahib Japu is followed by the Banis which form part of Rehras which is recited at sunset after the day's work to thank God for having been able to perform one's duties for the day. Japu ends in the middle of page 8 and these Banis cover pages 8 through part of page 12. There are a total of nine Shabads divided into two parts the first part starts under the heading ‘Sodar’ thus:
Sodar composition of the first Guru in Raag Asa.
ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
There is one God who may be known by the grace of the guru.
The above is an abbreviated form of the Mool Mantar (Seed Mantra) the prologue for whole of SGGS. It comes at the beginning of every set of compositions in SGGS in various abbreviated forms of which this is the shortest.
The first composition Asa M: 1 Sodar is almost the same as in Pauri 27 of Japu. It has a bias towards addressing God in the second person but the meanings do not change.
This Shabad brings out the harmony in all that exists in nature with all components performing their functions in a mutually supporting manner. The starting verses describe the harmony in nature using a musical group in which different musical instruments and singers perform in unison, as a metaphor. The director of this show (the Creator) being unseen the Guru asks:
ਸੋ ਦਰੁ ਤੇਰਾ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
ਵਾਜੇ ਤੇਰੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਤੇਰੇ ਵਾਵਣਹਾਰੇ ॥
ਕੇਤੇ ਤੇਰੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਹਿ ਕੇਤੇ ਤੇਰੇ ਗਾਵਣਹਾਰੇ ॥
So ḏar ṯerā kehā so gẖar kehā jiṯ bahi sarab samāle. vāje ṯere nāḏ anek asankẖā keṯe ṯere vāvaṇhāre. Keṯe ṯere rāg parī si▫o kahī▫ahi keṯe ṯere gāvaṇhāre.
What is that place like from where You direct all activity and watch?
There are innumerable sounds of the musical instruments, and their players;
There are numerous melodies, their tunes and the singers.
Note*: This shows that worship or singing praises is the other name for performing our allotted roles in life for which every one and every thing has been created. For example the way elements like air, water and fire do what they are meant to do human beings should carry out their duties.
Let see how some of the entities, some physical and some metaphorical are described:
ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥
ਗਾਵਨਿ ਤੁਧਨੋ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਨਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਬੀਚਾਰੇ ॥
Gāvan ṯuḏẖno pavaṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu▫āre. Gāvan ṯuḏẖno cẖiṯ gupaṯ likẖ jāṇan likẖ likẖ ḏẖaram bīcẖāre.
Air, water and fire praise You as does Dhram Rai in Your court.
Chitra Gupt write and their recordings are considered by Dhram Rai.
Dhram Rai is the metaphorical presenter in the Divine Court and describes our deeds. ‘Chitra Gupt’ the unseen metaphorical recorders keep record of the deeds which Dharam Rai considers. This means every one is judged by his or her deeds.
It would be noticed that whereas in all other cases ‘Gaavan’ meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in case of ‘Dharam’. That is because Dharam Rai is one and hence a singular term is used.
The next set of entities is those of the Hindu gods and goddesses, who are not on the earth but up somewhere believed to be doing God’s bidding. The Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge Akal Purakh.
ਗਾਵਨਿ ਤੁਧਨੋ ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਸੋਹਨਿ ਤੇਰੇ ਸਦਾ ਸਵਾਰੇ ॥
ਗਾਵਨਿ ਤੁਧਨੋ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
Gāvan ṯuḏẖno īsar barahmā ḏevī sohan ṯere saḏā savāre. Gāvan ṯuḏẖno inḏar inḏarāsaṇ baiṯẖe ḏeviṯi▫ā ḏar nāle.
Ishar, Brahma and the goddess acknowledge owing their existence to You;
Sitting on the Indra throne, Indras praise You alongwith all the gods.
Note: Ishar is some times erroneously called Shiva which actually stands for Parmatma or Akal Purakh. The Indra throne shows that Indra is the king of the gods.
All those who are respected on the earth also owe their positions to the Divine:
ਗਾਵਨਿ ਤੁਧਨੋ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਤੁਧਨੋ ਸਾਧ ਬੀਚਾਰੇ ॥
Gāvan ṯuḏẖno siḏẖ samāḏẖī anḏar gāvan ṯuḏẖno sāḏẖ bīcẖāre.
The Siddhas (accomplished ones) sitting in meditation acknowledge You as do the seekers;
Page 9
ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥
Gāvan ṯuḏẖno jaṯī saṯī sanṯokẖī gāvan ṯuḏẖno vīr karāre.
The celibates, the charity givers, the contented ones and the great warriors acknowledge You.
ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
Gāvan ṯuḏẖno pandiṯ paṛan rakẖīsur jug jug veḏā nāle.
The Learned ones reading scriptures and the great sages have been praising You through the ages;
ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥
Gāvan ṯuḏẖno mohṇī▫ā man mohan surag macẖẖ pa▫i▫āle.
Captivating beautiful ladies in the in the heaven, world and the nether regions acknowledge You;
Note*: According to Hindu mythology the gods and demons together churned the ocean which brought out fourteen jewels, things of great value. Also the Hindus hold sixty eight pilgrim centers as sacred. These are referred to in the next line:
ਗਾਵਨਿ ਤੁਧਨੋ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
Gāvan ṯuḏẖno raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle.
The fourteen precious items and the sixty eight places of Hindu Pilgrimage acknowledge You;
Note*: The story about churning the ocean appears in the Bhagavata Purana, the Mahabharata and the Vishnu Purana. The fourteen rattans or jewels were as follows:
1. Chandra’ (Moon)
2. ‘Parijat’ , a tree in the Paradise of Lord Indra
3. ‘Airavat’ , a multi-tusked elephant for again Lord indr
4. ‘Kamadhenu’ , a cow which provides desired objects
5. ‘Uchchaihsravas’ - the white horse for Lord Indra
6. ‘Sankha’ the conch of Lord Vishnu used for victory
7. ‘Gada’
8. ‘Laxmi’ , goddess of wealth
9. ‘Rambha’ , the apsara (celestial beauty) for heaven
10. ‘Ratnas’, (gems and jewel )
11. ‘Kalpavriksha , a tree fulfilling one’s wishes
12. ‘Dhanwantari’, the physician for all Gods.
13. ‘Mada, a goddess
14. ‘Amrit’ (the nectar drinking which one becomes immortal) in a golden chalice (Kumbha).
(Source: Web page Samudra Manthan and 14 Ratnas).
The above list varies from Purana to Purana.
ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥
All the great warriors and brave ones acknowledge You as do all the four life forms.
Note*: The four life forms are Andaj – born from the egg, jayraj - born from the womb, saytaj – born as a result of sweat, and utbhuj - born in the soil.
The next set of entities are those held in space by the Creator:
ਗਾਵਨਿ ਤੁਧਨੋ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਤੇਰੇ ਧਾਰੇ ॥
Gāvan ṯuḏẖno joḏẖ mahābal sūrā gāvan ṯuḏẖno kẖāṇī cẖāre.
The planets, galaxies and universes created and supported in space acknowledge You.
Note*: As may be seen not only the earth but other galaxies and universes have been mentioned.
The above verses mention how every one and every thing acknowledges the Creator. An important statement next mentions which humans sing God’s praises:
ਸੇਈ ਤੁਧਨੋ ਗਾਵਨਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
ਹੋਰਿ ਕੇਤੇ ਤੁਧਨੋ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਬੀਚਾਰੇ ॥
Se▫ī ṯuḏẖno gāvan jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle. Hor keṯe ṯuḏẖno gāvan se mai cẖiṯ na āvan Nānak ki▫ā bīcẖāre
Only those whom You love, praise You; they are imbued in your love and relish it;
I cannot fathom the others who praise You.
This means that remembrance of God’s virtues comes by Divine grace
All entities mentioned above are perishable, but their creator is not:
ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥
So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī. Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.
Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī. Kar kar ḏekẖai kīṯā āpṇā ji▫o ṯis ḏī vadi▫ā▫ī.
Jo ṯis bẖāvai so▫ī karsī fir hukam na karṇā jā▫ī. So pāṯisāhu sāhā paṯisāhib Nānak rahaṇ rajā▫ī. ||1||
There is only one eternal Master, the Eternal Truth with eternal virtues;
The Creator is, shall be and shall not perish.
The creation is of different hues and nature in numerous forms;
It created and having created, watches the creation; this is God’s virtue;
The Creator does as It pleases, takes orders from none;
The king, rather the great Emperor; all creature live by It’s will. 1.
The numeral ‘1’ shows this is the first composition in this group called Sodar. It has no subdivisions which will be seen in various Shabads that follow throughout.
The next two Shabads praise God expressing human limitations in comprehending and describing God's virtues.
Guru Nanak had earlier said this in Japu Pauri 5 thus:
ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
Even if I knew I would not be able to say (P 2)
The first Shabad uses the metaphor of physical size - how big - to describe God's greatness:
ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.
Baani of the first Guru in Raag Asa.
ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥ ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਇ ॥
ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥ ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
Suṇ vadā ākẖai sabẖ ko▫e. Kevad vadā dīṯẖā ho▫e. Kīmaṯ pā▫e na kahi▫ā jā▫e. Kahṇai vāle ṯere rahe samā▫e. ||1||
After hearing others every one says God is big;
But 'how big' can only be described by one who has seen;
No one can evaluate or describe God;
Those who could do remain absorbed in You. 1.
ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥
ਕੋਇ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
vade mere sāhibā gahir gambẖīrā guṇī gahīrā. Ko▫e na jāṇai ṯerā keṯā kevad cẖīrā. ||1|| rahā▫o.
My great Master You are profound because of your virtues;
No one can measure your expanse.
Rahaao (meaning pause) indicates this verse is the central idea of the Shabd hence the reader should Pause and contemplate.
The Shabad continues:
ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥ ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥
ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰਹਾਈ ॥ ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥
Sabẖ surṯī mil suraṯ kamā▫ī. Sabẖ kīmaṯ mil kīmaṯ pā▫ī. Gi▫ānī ḏẖi▫ānī gur gurhā▫ī. Kahaṇ na jā▫ī ṯerī ṯil vadi▫ā▫ī. ||2||
If all the wise people put their heads together;
If all those who can evaluate give their appraisal,
All the knowledgeable, the contemplators and the great gurus,
they cannot together describe even a bit of Your virtues. 2.
The Guru now describes the methods employed by the seekers to know about God but says this is possible only through Divine grace:
ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥ ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆ ॥
ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥ ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩॥
Sabẖ saṯ sabẖ ṯap sabẖ cẖang▫ā▫ī▫ā. Siḏẖā purkẖā kī▫ā vaḏi▫ā▫ī▫ā. Ŧuḏẖ viṇ siḏẖī kinai na pā▫ī▫ā. Karam milai nāhī ṯẖāk rahā▫ī▫ā. ||3||
All acts of philanthropy, penances and righteous deeds,
and the Sidhas (those successful) earn good name;
But success in knowing You does not come without Your grace;
If grace is received no obstacle is confronted . 3.
The idea continues:
ਆਖਣ ਵਾਲਾ ਕਿਆ ਵੇਚਾਰਾ ॥ ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥
ਜਿਸੁ ਤੂ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੨॥
Ākẖaṇ vālā ki▫ā vecẖārā. Sifṯī bẖare ṯere bẖandārā. Jis ṯū ḏėh ṯisai ki▫ā cẖārā. Nānak sacẖ savāraṇhārā. ||4||2||
You are the storehouse of virtues; what all can any one describe?
We can say only what You, the eternal Master enable us to. 4. 2 (M: 1, p 9).
The humans can only describe what they can perceive with their limited capabilities. The Guru now uses another metaphor:
The numerals 4. 2. at the end of the Shabad indicate it has four verses and is the second Shabad in Rehras under the heading Sodar.
The next Shabad continues in the same vein saying praising God’s virtues is the spiritual lifeline for the humans.
ਆਸਾ ਮਹਲਾ ੧ ॥
Āsā mėhlā 1.
Composition of the first guru in Rag Asa.
ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥
ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥
Ākẖā jīvā visrai mar jā▫o. Ākẖaṇ a▫ukẖā sācẖā nā▫o. Sācẖe nām kī lāgai bẖūkẖ. Uṯ bẖūkẖai kẖā▫e cẖalī▫ahi ḏūkẖ. ||1||
I live by recounting God’s virtues and suffer spiritual death if I forget,
But it is hard to describe the virtues of the Eternal Master;
They are the food for my soul; my hunger goes when I receive them. 1.
ਸੋ ਕਿਉ ਵਿਸਰੈ ਮੇਰੀ ਮਾਇ ॥ ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੈ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥
So ki▫o visrai merī mā▫e. Sācẖā sāhib sācẖai nā▫e. ||1|| rahā▫o.
O my mother I cannot forget my beloved;
the eternal Master with eternal virtues.
Pause and contemplate on this.
ਸਾਚੇ ਨਾਮ ਕੀ ਤਿਲੁ ਵਡਿਆਈ ॥ ਆਖਿ ਥਕੇ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥
ਜੇ ਸਭਿ ਮਿਲਿ ਕੈ ਆਖਣ ਪਾਹਿ ॥ ਵਡਾ ਨ ਹੋਵੈ ਘਾਟਿ ਨ ਜਾਇ ॥੨॥
Sācẖe nām kī ṯil vadi▫ā▫ī. Ākẖ thake kīmaṯ nahī pā▫ī. Je sabẖ mil kai ākẖaṇ pāhi. vadā na hovai gẖāt na jā▫e. ||2||
One may toil but it is hard to know even a bit out of God’s virtues; Also
God’s greatness does not become greater if all creatures praise and is not reduced if none does. 2.
ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥ ਦੇਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥
ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥ ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥
Nā oh marai na hovai sog. Ḏeḏā rahai na cẖūkai bẖog. Guṇ eho hor nāhī ko▫e. Nā ko ho▫ā nā ko ho▫e. ||3||
God is beyond death and hence not connected with grief;
God keeps giving and the creature for ever keep consuming;
The one single virtue of God is – there has been and will never be any one like God. 3.
ਜੇਵਡੁ ਆਪਿ ਤੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਜਿਨਿ ਦਿਨੁ ਕਰਿ ਕੈ ਕੀਤੀ ਰਾਤਿ ॥
ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੩॥
Jevad āp ṯevad ṯerī ḏāṯ. Jin ḏin kar kai kīṯī rāṯ. Kẖasam visārėh ṯe kamjāṯ. Nānak nāvai bājẖ sanāṯ. ||4||3||
You are great and so are Your benedictions;
You has made day and night (to guide our lives),
It is unbecoming of the humans to forget the Master;
Humans who do nor remember God are like the lower life forms.4. 3 (M: 1, p 9).
The last statement may be understood thus: Human birth is an opportunity for merger of the soul with God. This is possible by living by Divine commands (called Hukam) and hence the need to remember them. If the humans do not do that they are like animals or other lower life forms. All creatures except the deserving humans suffer reincarnations which is called hell in Gurbani and involves being roughed up. Bhagat Kabir describes this figuratively elsewhere:
ਚਾਰਿ ਪਾਵ ਦੁਇ ਸਿੰਗ ਗੁੰਗ ਮੁਖ ਤਬ ਕੈਸੇ ਗੁਨ ਗਈਹੈ ॥
ਊਠਤ ਬੈਠਤ ਠੇਗਾ ਪਰਿਹੈ ਤਬ ਕਤ ਮੂਡ ਲੁਕਈਹੈ ॥੧॥ ਕ ੫੨੪
An animal with four legs and two horns is dumb; how can it recount Divine virtues?
It is often hit by a stick and cannot hide itself (Kabir, p 524).
The next two Shabads nconditio with praising God emphasize the contribution of Sat/ Sadh Sangat, the holy congregation. Gurbani defines Sat Sangat as nconditi where God alone is praised.
