Note: Once again as in Paurri 35, inclusion of these two lines before describing Saram Khandd, shows that the latter stage comes after Giaan Khandd.

 

Also the second line above may be compared with the last line of each of Pauris 8 to 11 on the subject of ‘Suniai’ or ‘listening’ (which is a means to obtaining knowledge), saying that with this the devotees feel joy.

 

Note: Paurris 12 to 15 described ‘Mannai’ i.e. obedience. This is what is now elaborated in Paurri 36. The words used are the same. Paurri 12 says “Manay ki gat-i kahi na jaaey; jey ko kahay pichhai pachchutaaey” (It is hard to describe this state of obedience) and Paurri 36 says “ta keea galla katheeaa na jaaey; jey ko kahai pichhai pachhutaaey”. This is translated below.

 

That means we are to mould the mind with obedience to the Almighty so as to be able to proceed on the path to fulfil the Creator’s purpose of granting us the human form.

 

Saram Khandd, the realm of endeavour to transform the self. The mind, enlightened by Giaan/awareness of Naam, moulds itself by complying with Naam; it is sincere obedience to Divine commands. This is how.

 

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

Saram kẖand kī baṇī rūp.   Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.

 

(Baani/bantar) construction/state of (khandd) the realm of (saram) effort/obedience is (roop-u) good shape.

(Tithai) there (ghaarrat-i = sculpture) the mind (gharreeai) is sculpted/transformed to (bahut-u) a highly (anoop-u) incomparable beauty, i.e. the mind is different from ordinary minds which succumb to temptations/other ideas, – the most sublime state of freedom from temptations is attained.

 

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Ŧā kī▫ā galā kathī▫ā nā jāhi.   Je ko kahai picẖẖai pacẖẖuṯā▫e.

 

(Galaa = things) the experience (ki) of (ta) that mind (na jaaey) cannot be (katheeaa) stated; (jey) if (ko) someone (kahai = says) describes, s/he (pachhutaaey) repents (pichhai) later.

 

Note: This is re-statement of Paurri 12 which uses almost the

same words in respect of Ma’nney or obedience:

 

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Manne kī gaṯ kahī na jā▫e. Je ko kahai picẖẖai pacẖẖuṯā▫e.

 

(Gat-i = state) the exalted state of – freedom from temptations that is attained by – (manney) accepting/obeying Naam (na jaaey) cannot be (kahee) told – it can only be experienced.

(Jey) if (ko) someone (kahai) says, (pachhutaaey) repents (pichhai) later, i.e. realizes that s/he has not been able to correctly describe it.

 

How is the mind shaped/transformed?

 

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ.   Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||

 

(Tithai) there, (surat-i) consciousness, (mat-i) thinking faculty (man-i) of the mind and (budh-i) intellect (gharreeai) are carved/shaped.

(Tithai) there one (gharreeai) shapes (sudh-i) awareness like that of (suraa) gods and (sidhaa) accomplished saints, i.e. those who experience God’s presence. 36.

 

Message: One lives with focus on obedience to the Almighty, does not get distracted.

 

Note: We are in the process of discussing the five Khandds in Japji. The first three namely Dharam Khandd, the Realm of Duty, Giaan Khandd the Realm of Knowledge and Saram Khandd the Realm of effort were sequentially discussed in Paurris 34 to 36. These three lie in human domain in that they are to be done by the humans with the help of the guru. The next two are in hands of the Divine.

 

 

Paurri 37

The fourth and fifth Khandds namely Karam Khandd the Realm of Divine Grace and Sach Khandd the realm of eternity – merger of the soul with the Almighty forever – are sequentially discussed in Pauri 37. Both these lie in the domain of the Divine, the second being the consequence of the first, and understandably discussed together.

 

Note: Paurri 33 stated that the human being does not have ਜੋਰੁ (Jor-u) meaning strength or ability for numerous things. Paurri 37 says that ability comes by Divine grace

 

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥

Karam kẖand kī baṇī jor.   Ŧithai hor na ko▫ī hor.

 

(Baani = construction/shape) the state of (khandd) the realm/the recipient of (karam) Divine grace is (jor-u) strength – ability to overcome temptations and focus on Naam.

(Tithai) there – in this state of the mind – there is (na koee = not any) none (hor-u) else that one looks to, and no (hor-u) other thought comes to mind.

 

ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥

Ŧithai joḏẖ mahābal sūr. Ŧin mėh rām rahi▫ā bẖarpūr.

 

There are (mahabal) very mighty (jodh) warriors and (soor) fighters (tithai) there, i.e. they have the strength because of Divine grace. It conveys that Divine grace gives ordinary persons the ability to overcome temptations in life. They are freed of other ideas.

Only (raam-u) the Almighty (rahiaa) remains (bharpoor) fully filling their minds – with no room for anything else.

 

ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥

Ŧithai sīṯo sīṯā mahimā māhi.   Ŧā ke rūp na kathne jāhi.

There the mind is (seeto seeta = stitched) woven (maah-i) in (mahimaa) praise of the Almighty, i.e. dedicated to compliance of Naam.

(Key = of, ta = them) their (roop = form) exalted states (na jaah-i) cannot (kathey) be described. (Note: This may be linked to “tithai ghaarrat-i gharreeai bahut-u annoop – there shape of incomparable beauty is carved, in Paurri 36).

 

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Nā ohi marėh na ṯẖāge jāhi.   Jin kai rām vasai man māhi.

 

(Oh-i) they neither (marah-i = die) succumb to temptations nor (tthaagey jaah-i = get cheated) deluded by other ideas to go astray. They are those (maah-i) in (kai = of, jin = whom) whose (man) minds (raam-u) the Almighty (vasai) abides – and other ideas dispelled.

 

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

Ŧithai bẖagaṯ vasėh ke lo▫a.  Karahi anand sacẖā man so▫e.

 

(Tithai) There are (loa) habitats (vasah-i) for stay (key) of (bhagat) the devotees; they (karah-i) make (anand-u) merry with (soey = that one) the Almighty (man-i) in mind – free from temptations -, this is Karam Khandd, the realm of Divine grace.

 

Karam Khand therefore is the state of mind where one realizes that s/he does not do anything; everything is attributed to the Creator. This Divine grace enables one to enter the abode of the Eternal Lord, or Sach Khandd, the realm of truth, described in the second part of Paurri 37:

 

Such people or devotees receive the power to overcome impediments and proceed to be with God. They are able to have vision of the formless Creator the inner vision, seeing God within:

 

Note: Japji has earlier mentioned talked of “ਮੋਖ ਦੁਆਰ” Mokh-

u Duaar, the emancipation from being temptations and entry

to (gate) abode of the Almighty, obviating cycles of births and deaths thrice earlier. Paurri 2 said “Ikna hukmi bakhsees, ik hukmi sadaa bhaaveeah-i” – some receive Bakhsees/Divine grace to merge with God, while some ever remain in cycles of births and deaths. Paurri 4 said “karmi aavai kaprra nadri mokh duaar” human birth is obtained by good deeds – here ‘karmi’ means by deeds – and freedom from temptations and entry to/union with the Creator – comes ‘nadri’ by Divine grace. Paurri 15 said “mannai paavai mokh duaar-u” freedom from temptations and union with the Almighty obviating further births and deaths. This is what reaching Sach Khandd implies.

 

Paurri 37 Part 2

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

Sacẖ kẖand vasai nirankār.   Kar kar vekẖai naḏar nihāl.

 

(Nirankaar-u) the Formless Almighty (vasai) abides in (khandd-i) in the realm of (sach) truth – in minds of those who truthfully conform to Naam. The Almighty (kar-i kar-i) having created the world, (veykhai) watches it (nadar-i = sight of grace) grace (nihaal) to bestow happiness, i.e. fulfils yearning for union of those who qualify to enter the Sach Khandd.

 

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

Ŧithai kẖand mandal varbẖand.   Je ko kathai ṯa anṯ na anṯ.

 

All (khandd) planets, (manddal) galaxies and the whole (varbhandd) universe are covered (tithai) there – in the Almighty’s domain.

(Jey) if (ko) someone (kathai) describes the creation (ta) then one finds there is no (ant) limit to (ant) the expanse.

 

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

Ŧithai lo▫a lo▫a ākār.   Jiv jiv hukam ṯivai ṯiv kār.

 

(Loa loa = various worlds) all planets and habitats and (aakaar = physical form) of the creation are (tithai) there in Divine domain.

(Jiv jiv) as is (hukam-u = order) the law for each type (tivai tiv = similar) so is (kaar) compliance, i.e. only those who comply with Divine commands attain the state of Sach Khandd.

 

ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥

vekẖai vigsai kar vīcẖār. Nānak kathnā karṛā sār. ||37||

 

The Almighty (vigsai) is happy as IT (veykhai) sees and (kar-i = doing, veechaar-u = consideration) considers their deeds.

(Kathna) describing the state of those in Sach Khandd is (kararra) hard like (saar) iron/steel, says Guru Nanak. 37.

 

Paurri 38

Paurris 34-37 described the stages in reaching the state of Sach Khandd. This is not a one time occurrence except final union of the soul on death of the body. One is subject to temptations and attachments which cause one to waver. Paurri 38 describes how the state of Sach Khandd may be maintained. This involves getting rid of impurities, make the mind responsive to the guru’s teachings and shape it as has been done in Paurris 34-37.

 

Paurri 38 uses the manual process of making gold ornaments as metaphor to understand this. Gold is purified by boiling it in a crucible on a furnace heated by burning charcoal to rid it of impurities. Bellows/blower intensifies the fire of the charcoal. The liquid gold keeps boiling until the impurities in it are burned. Then it stops boiling and is poured into a mould for rough shape and then placed on an anvil and given final form by the goldsmith using tools. This process covers four of the five Khandds – less Sach Khandd. This is how it is described:

 

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥

Jaṯ pāhārā ḏẖīraj suni▫ār.

 

(Jat-u = celibacy) self-discipline is (paahaara) the workshop and (suniaar-u) the goldsmith/human being, the epitome of (dheeraj-u = patience) perseverance, i.e. one is to perform one’s duties diligently in face of impediments/distractions. This is dutifulness, Dharam Khandd.

 

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

Ahraṇ maṯ veḏ hathī▫ār.

 

(Mat-i) thinking faculty is placed (ahran-i) on the anvil and shaped with (veyd-u) awareness of Naam as (hatheear-u) the tool, i.e. the mind should be responsive to the guru’s teachings. This is knowledge, Giaan Khandd.

 

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥

Bẖa▫o kẖalā agan ṯap ṯā▫o. Bẖāʼndā bẖā▫o amriṯ ṯiṯ dẖāl.  Gẖaṛī▫ai sabaḏ sacẖī taksāl.

 

(Bhau = fear) respect/obedience of the Almighty is (khalaa) the bellows/blower to feed the fire and (tap = austerities) bearing hardships (taau) the heat, i.e. one should sacrifice one’s comforts to sincerely obey Divine commands.

(Bhaau = love) devoted mind is (bha’ndda = vessel) the mould and in (tit-u) that molten (amrit) gold (ddhaal-i) is poured to cast, i.e. one lovingly receive Naam in the devoted mind.

This is (sachi) the true (taksaal) mint where life (gharreeai) is carved/shaped according to (sabad-u = Divine word) Divine commands/Naam. This is Saram Khandd.

 

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥

Jin ka▫o naḏar karam ṯin kār.

 

This (kaar) work/way of life is of (tin) those (kau) on (jin) whom (nadar-i) sight of (karam-u) Divine grace is bestowed. This is Divine grace, Karam Khandd.

 

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

Nānak naḏrī naḏar nihāl. ||38||

 

They are (nihaal) happy/blessed with (nadar-i) grace of (nadri = bestower) of the Almighty, says Guru Nanak. This is Sach Khandd. 38.

 

The five khands thus are the final stages of the journey which starts with Gurparsad-i (knowing through Guru’s grace), continues with living according to Hukam and finally receiving Divine grace leading to being one with the Creator.

 

Slok (epilogue).

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥ ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

Salok.   Pavaṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ. Ḏivas rāṯ ḏu▫e ḏā▫ī ḏā▫i▫ā kẖelai sagal jagaṯ.

 

 Human birth takes place with (paani = water) semen of (pitaa) father and egg of (maataa) the mother. It has (mahat-u/Mahatav) importance, being the opportunity to live by Naam and attain union with the Creator[1]. (Note: The word ਮਹਤੁ Mahat-u having an Aunkarr to ਤ at the end indicates masculine reference, so cannot apply to Maata/mother or earth being female according to Gurbani grammar); (pavan-u) the word/Divine commands are (guru) the guru, the controller of life/body.

The sun causes the (duey) the two phenomena of (raat-i) night acting as (daaee) female nanny– meant for rest, and (divas-u) day as (daaiaa) male nanny – meant for activities; (sagal) the whole (jagat-u) world, (kheylai) plays, i.e. the creatures conform to these phenomena[2].

 

Note: As may be seen these verses refer to a human being – being born and activities guided by the phenomena of day and night. So just saying water is father and earth as mother, as is the usual translation, does not convey anything.

 

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥ ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

Cẖang▫ā▫ī▫ā buri▫ā▫ī▫ā vācẖai ḏẖaram haḏūr.  Karmī āpo āpṇī ke neṛai ke ḏūr.

 

 (Dharam-u) Dharam Rai the metaphoric judge of Divine court (vaachai = says) narrates (changiaaeeaa) merits or obedience and (buriaaeeaa) demerits or transgressions – of the creature (hadoor-i) before the Almighty.

Depending on (karmi = doings) deeds (aapo aapni = own of each) everyone (ko) some – those who conform to

Naam – go (neyrrai) near/unite with the Almighty while (ko) some – the transgressors -, are kept (door-i) away.

 

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Jinī nām ḏẖi▫ā▫i▫ā ga▫e maskaṯ gẖāl.  Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||

 

(Jini) those (dhiaaiaa) pay attention/conform to (naam-u) Naam, they (gaey) depart from the world (ghaal-i) having put in (masakat-i) effort – acted as directed by the Almighty.

(Tey) those (mukh) faces are (ujley) clean, i.e. those souls are found without faults and united with the Almighty; (ketey) numerous others in their company (chhutti = freed) are not detained and also unite, says Guru Nanak. 1.

 

Note: Equation of Naam/Divine commands to cosmic laws withstands scrutiny since Paurri 34 said the earth has been nominated to perform duties in the setup of nights, days, seasons, air and water which comply cosmic laws. Also the Slok itself says human activities are governed by the natural phenomena of nights and days.

—————————————

In Sri Guru Grath Sahib Jap-u is followed by the Baanis/compositions 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. Jap-u ends in the middle of page 8 and these Baanis 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 ‘So dar-u’ thus:

 

ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧

So ḏar-u rāg āsā mėhlā 1

 

So dar composition of the first Guru in Raga Asa.

 

 

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯgur parsāḏ.

 

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

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 So dar-u 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.

 

(Keyha = what type) which is that (dar-u) gate/seat of authority and (ghar-u = house) place (teyra) of Yours, where you (bah-i) sit and (samaaley = take care) direct all activity, o Creator?

 

Note: This shows that worship or singing praises is the other name for performing our allotted roles in life for which everyone and everything 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 thus.

 

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 (gaavah-i = sing) praise (tudhno) You, as (gaavai = sings) does Dharam Rai the metaphorical judge/presenter, i.e. performs his duty to present facts in your (duaarey) court.

Chit-u/Chitra Gupt-u the metaphorical Divine recorder who writes (jaanah-i) knows what to write i.e. is aware of the deeds of all; he (likh likh) keeps writing and the Divine judge (dharam-u) Dharam Rai (beecharey) considers them; they all (gaavah-i = sing) praise/acknowledge (tudhno) You.

 

Dharam 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 everyone 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.

 

(Eesar) Shankar/Mahadev/Shiva, Brahma and (deyvi) the goddess (gaavah-i = sing) acknowledge (tudhno) You as the Master; they (sohan = lookgood) are respected because they have been (savaarey) adorned (terey) by You i.e. their concepts are created by You;

Sitting on (indaasan) the seat/throne of Indra, (ind) Indras – the king of gods – (gaavah-i) praise (tudhno) You (naaley) along-with all the gods sitting (dar-i) in his court.

 

Note: The Guru says next that all those respected on the earth also owe their positions to devotion to the Divine:

Note: Ishar is sometimes called Shiva which actually stands for Parramatta 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.

(Siddh) the accomplished saints sitting (andar) in (samaadhi) meditation acknowledge (tudhno) You as do (saadh) the seekers (vichaarey) in contemplation.

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[1] Kabir Ji says:

ਗਉੜੀ ॥   ਪਾਨੀ ਮੈਲਾ ਮਾਟੀ ਗੋਰੀ ॥   ਇਸ ਮਾਟੀ ਕੀ ਪੁਤਰੀ ਜੋਰੀ ॥੧॥

Ga▫oṛī.   Pānī mailā mātī gorī.   Is mātī kī puṯrī jorī. ||1||

 

Gaurri. With (maila = dirty) the turbid (paani) water/father’s semen and egg in (maatti = soil) uterous of (gori) the female,

(putri = puppet) the body is (jori) formed. 1. Kabir, p 336.

 

[2] Guru Nanak also says:

ਪਉਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤ ਜਾਤਾ ॥ ਉਦਰ ਸੰਜੋਗੀ ਧਰਤੀ ਮਾਤਾ ॥ ਰੈਣਿ ਦਿਨਸੁ ਦੁਇ ਦਾਈ ਦਾਇਆ ਜਗੁ ਖੇਲੈ ਖੇਲਾਈ ਹੇ ॥੧੦॥ Pa▫uṇ gurū pāṇī piṯ jāṯā.  Uḏar sanjogī ḏẖarṯī māṯā.  Raiṇ ḏinas ḏu▫e ḏā▫ī ḏā▫i▫ā jag kẖelai kẖelā▫ī he. ||10||

(Paun-u = air) the soul (jaataa = known) is considered the guru and (paani) water/semen (pit/pitaa) the father; (Udar = abdomen) uterus of (maataa) the mother which (sanjogi) brings together – the male semen and female egg – is like (dharti) the earth with, i.e. the fetus is formed in the womb like plants grow in the soil.

(Duey = two) both (rain-i) night and (dinas-u) day are (daaee) female nanny and (daaiaa) male nanny respectively; (jag-u = world) the creature (kheylai) plays as it is (kheylaaee) caused to play, i.e. phenomena of day and night guide human activities. 10. M: 1, p 1021.