SGGS p 347 Raag Aasa M: 1, Sodar.
ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.
(1 Oankaar) One all pervasive (sat naam) Universal Truth i.e with eternal virtues, (karta purakh) Creator, (nirbhau) beyond fear (nir-vair = without enmity) or jealousy, (akaal moorat) timeless and deathless, (ajooni) unborn, (sai-bhan) self existent, who may be known (gurprasaadi) with the Guru ‘s grace.
ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਘਰੁ ੧ ਸੋ ਦਰੁ ॥
Rāg āsā mėhlā 1 gẖar 1 so ḏar.
Bani of the first Guru in Raag Aasa to be sung to the first beat, the composition Sodar.
Note: 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 metaphor. The director of this show (the Creator) is unseen, so 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.
(K-eha = how) which is that (dar) gate and (ghar = house) place where You (beh) sit and (samaal-e = take care) direct all activity and watch, o Creator?
(t-er-e) Your (an-ek) numerous (vaaj-e) musical instruments give (naad) musical notes and (asankha) innumerable are (t-er-e) Your (vaavan-haar-e) players -playing them;
(k-et-e) numerous are the (raag) musical measures, their (pari) tunes and (gaava-haar-e) the singers.
Message: The whole universe functions in harmony like the components of a musical group play in unison. You occupy the position of the Master/Director which is acknowledged by all.
Note: The verses below show that worship or singing praises is the other name for performing the allotted roles given to every one and every thing that 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.
Note: Dharam Rai mentioned in the verse below 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 and presents. This means every one is judged by the Creator based on his or her deeds. 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.
O Creator, (pavan) air, (paani) water and (baisantar) fire (gaavan = sing) praise You(gaavai = sings) does Dharam Rai the metaphorical presenter in Your court.
Chitra Gupt who write (jaanan) knowing what they are to write i.e. are aware of the deeds of all; they (likh likh) keep writing and the recordings (beechar-e) are considered by Dharam Rai; they all (gaavab = sing) praise/acknowledge You.
Note: It would be noticed that whereas with all other entities ‘Gaavan’ meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in the case of ‘Dharam’. That is because Dharam Rai is one and hence a singular term is used.
Note: 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. This means their perceived roles are being performed as directed by the Creator.
ਗਾਵਨਿ ਤੁਧਨੋ ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਸੋਹਨਿ ਤੇਰੇ ਸਦਾ ਸਵਾਰੇ ॥
ਗਾਵਨਿ 0ਤੁਧਨੋ 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 (d-evi) the goddess (gaavan = sing) acknowledge owing their existence to You; they (sohan = look good) are respected because they have been (savaar-e) adorned by You i.e. their concepts are created by You;
Sitting on (indra-asan) the Indra throne, Indras (gaavan) praise You (naal-e) along-with all the gods (dari) on your gate i.e. acknowledge You.
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. This is described next:
ਗਾਵਨਿ ਤੁਧਨੋ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਤੁਧਨੋ ਸਾਧ ਬੀਚਾਰੇ ॥
Gāvan ṯuḏẖno siḏẖ samāḏẖī anḏar gāvan ṯuḏẖno sāḏẖ bīcẖāre.
(Siddh) the accomplished saints sitting (andar) in (samaadhi) meditation acknowledge You as do (saadh) the seekers.
ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥
Gāvan ṯuḏẖno jaṯī saṯī sanṯokẖī gāvan ṯuḏẖno vīr karāre.
(Jati) the celibates, (sati) the charity givers, (santokhi) the contented ones and (karaar-e) the great (veer) warriors acknowledge You i.e. they have been given these roles by You.
ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
Gāvan ṯuḏẖno pandiṯ paṛan rakẖīsur jug jug veḏā nāle.
(Pandit) the Learned scholars (paran) reading scriptures and (rakheesur) the great sages (gaavan) praise You (jug jug = age after age) for ever (naal-e = with) according to (v-eda) the teachings of the Vedas.
ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥
Gāvan ṯuḏẖno mohṇī▫ā man mohan surag macẖẖ pa▫i▫āle.
(Mohnia) captivating beautiful ladies who (mohan) fascinate (man) the mind acknowledge You; as do (surag) heaven, (machh) the world and (paiaal-e) the nether regions;
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 believe there are sixty eight pilgrim centers as sacred for bath. 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 mythological fourteen (ratan) jewels and (atth-satth) the sixty eight (teerath) places of Hindu Pilgrimage acknowledge You – i.e. people believe You created them
Note: The story about churning the ocean appears in the Bhagavata Purana, the Mahabharata and the Vishnu Purana and like all Puraanic stories is metaphorical. 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’, the goddess of wealth
9. ‘Rambha’, the apsara (celestial beauty) in heaven.
10. ‘Ratnas’, (gems and jewels).
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).
There are minor variations from Purana to Purana.
ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥
Gāvan ṯuḏẖno joḏẖ mahābal sūrā gāvan ṯuḏẖno kẖāṇī cẖāre.
All the (mahabal = poweful) great (jodh) warriors and (soora) the brave ones acknowledge You as do all (chaar) the four (khaani) life forms.
Note*: The four life forms are Andaj – born from the egg, j-eraj – born
from the womb, s-etaj – born as a result of sweat (heat and humidity),
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 kẖand mandal barahmandā kar kar rakẖe ṯere ḏẖāre.
(Khand) the planets, (mandal) 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
(S-e-i) only those (jo) whom (tudh bhaavan) You love, (gaavan = sing)
praise You; they are (ra-t-e) imbued in your love and (rasaal-e) relish
it;
(k-et-e) how many (hor) more who (gaavan) praise You but (s-e) they do
not (aavan) come (chit) mind i.e. they are beyond count and Nanak (kia beechaar-e) cannot think of them.
This means that remembrance of Divine virtues comes by Divine grace
and every one is entitled to it.
All entities mentioned above are perishable, but the Creator is not:
ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.
Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.
(Soi soi = only that) there is (sadaa) ever only one (sach) eternal Master,
(saacha) the Eternal Truth with (saacha naai) eternal virtues;
the creation is perishable but the Creator who (rachaai) made it (hai) is present now, (bhi hosi) shall also be and (jaa-e na jaasi) shall not perish i.e. is eternal.
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī.
Kar kar ḏekẖai kīṯā āpṇā ji▫o ṯis ḏī vadi▫ā▫ī.
It is the Creator (jin) who (kari kari) made (rachna) the creation (rangi rangi) of different hues and in numerous (bhaati) forms;
IT (kari kari) created and having created, (d-ekhai) watches the
creation; this is (tis di) God’s (vadiaai) virtue – i.e. IT is both the Creator
and Sustainer.
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥
Jo ṯis bẖāvai so▫ī karsī fir hukam na karṇā jā▫ī.
So pāṯisāhu sāhā paṯisāhib Nānak rahaṇ rajā▫ī. ||1||
The Creator (karsi) does as (tis) IT (bhaavai) pleases; (na karna) does
not do (hukam) on orders from any one i.e. is just;
IT is (saahu) the king, (paatsaahu) the great Emperor; every one and
every thing (rahan) lives/goes (rajaai) by IT’s will – the laws of nature. 1.
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