Shivpreet Singh
Shivpreet Singh
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"All paths lead to me" says Krishna in Bhagwad Gita. Here is a aphorism that says the same:

आकाशात् पतितं तोयं यथा गच्छति सागरम् ।
सर्वदेवनमस्कारं केशवं प्रतिगच्छति ॥

आकाश से गिरा हुआ पानी जैसे समुद्र में जाता है, उसी प्रकार किसी भी देवता को किया गया नमस्कार keshav को जाता है॥

Just as all the water falling from the sky goes into sea, similarly salutations offered to all Gods goes to "Keshavam."

Presented above is a Sanskrit aphorism, also known as a subhāṣita, which is at the very least, a literary piece of art. This page provides critical research material such as an anlaysis on the poetic meter used, an English translation, a glossary explaining technical terms, and a list of resources including print editions and digital links.

Exploring the Essence of "Kaar" in Ekonkaar


In Sikh philosophy, the term "Ekonkaar" holds profound significance, encapsulating the idea of the divine unity and oneness. The suffix "kaar" in "Ekonkaar" encompasses a multifaceted understanding of unity, action, and identity. Due to this, there are layers of meaning of this kaar. It embodies the spirit of creation, completeness, and integration, underscoring the inseparable relationship between the doer and the deed. Through its diverse interpretations, "kaar" enriches the profound concept of oneness encapsulated in the sacred chant of "Ekonkaar," inviting individuals to explore the depths of unity within themselves and the cosmos.

Let me expand on this:

1. One who Does:


The suffix "kaar" often denotes the agent or the doer of an action. For instance, "Kala-kaar" signifies an artist, one who engages in the creation of art. Similarly, "Nrit-kaar" refers to a dancer, the individual who performs the act of dancing. In this sense, "kaar" embodies the spirit of activity and creation, emphasizing the role of the practitioner in manifesting the associated attribute or action.

2. Full of Essence:

Another interpretation of "kaar" is the state or quality of being imbued with a particular attribute. For example, "Satkaar" represents goodness or truthness, signifying a state replete with truth or goodness. Similarly, "Dhundhkaar" denotes an environment filled with fog, evoking the imagery of dense mist enveloping its surroundings. Here, "kaar" conveys a sense of completeness or abundance, suggesting an overwhelming presence of the associated characteristic.

3. Possession or Identity:

Furthermore, "kaar" can imply possession or identification with a particular quality or state. "Ahankaar," for instance, denotes ego or self-identity, suggesting possession by one's sense of self-importance. Likewise, "Omkaar" signifies the essence of the divine sound "Om," suggesting a profound identification with the cosmic vibration. In this interpretation, "kaar" highlights the intimate connection or ownership of the associated attribute.

4. Unity and Oneness:

Moreover, the suffix "kaar" underscores the idea of unity and integration. It suggests that the doer and the deed, the practitioner and the practice, are inseparable. Just as the artist becomes one with the art and the dancer merges with the dance, "kaar" implies a state of oneness where distinctions dissolve, and the practitioner embodies the essence of their action completely. In the context of "Ekonkaar," this interpretation resonates deeply, emphasizing the indivisible unity of the divine.

5. Work or Function:

In Urdu and related languages, "kaar" signifies work or function. For instance, "Sarkaar" refers to the government, symbolizing the collective entity responsible for governance and administration. Here, "kaar" conveys the notion of organized activity or purposeful functioning, reflecting the dynamic nature of societal structures and systems.



Research on the 'kaar' of Ek Onkaar

- March 2017 (First published March 2021)


Here are some thoughts on what 'kaar' in Guru Nanak's 'Ek Onkaar' or Ekonkar means. I likely means "full of one sound". Kaar might also refer to an echo or a reverberation which makes the sound "full."  Kaar essentially makes a meditation out of Ek Om! It refers to the resounding sound of oneness in everything. 


Other words were the suffix 'kaar' is used

Dhundh - Fog
Dhundh-kaar - Fogness, full of fog

Sat - Truth/Good
Satkaar - Truthness/Goodness, full of good, truth


Jai - Winning
Jai-kaar - Winningness, Full of winning
as in ...

kImiq so pwvY Awip jwxwvY Awip ABulu n Buley [ 
jY jYkwru krih quDu Bwvih gur kY sbid Amuley [9[2[5[ (sUhI m: 1)

Jhan or Jhanat - Sound
Jhankaar or Jhanatkaar - Full of sound, or reverberation of sound
as in ...

dyiK rUpu Aiq AnUpu moh mhw mg BeI [ 
ikMknI sbd Jnqkwr Kylu pwih jIau [1[6[ (sveIey mhly cauQy ky)

Aham - Me
Aham-kaar - "Me-ness", full of me, full of Ego
as in ...

nMnwkwru n koie kryeI [
rwKY Awip vifAweI dyeI [2[2[ 


Nana - No
Nana-kaar - "No-ness", denial, full of no
as in ...

nMnwkwru n koie kryeI [

rwKY Awip vifAweI dyeI [2[2[ 

Ik Om - One Om
Ik Omkaar - One "Omness", full of om


Another meaning of "kaar" suffix - "one who does"


Kala - Art
Kala-kaar - Artist (one who does art)

Chitra - painting
Chitra-kaar - painter (one who paints)

Nrit - Dance
Nrit-kaar - Dancer
as in 
myG smY mor inriqkwr [ 
cMdu dyiK ibgsih kaulwr [4[2[ (bsMq m: 5)

Om - "Beginning to end"
Om-kaar - one who does beginning to end

My initial thought is that if it were to be the second meaning of "kaar" (one who does) then there would be add "kartaapurakh" to the mul mantra. So its probably not that.   

My second thought is that the two meanings might actually be the same.  For someone who really does art, truly is immersed in the art - no difference remains between the art and the artist. There is no difference between the true dancer and their dance.  They become one.  Aha! One!  Similarly there is no difference between the doer of Om and Om.  They are one.  We hear that in Gurbani -

Tohi Mohi, Mohi Tohi Antar Kaisa?
Kanak Katak Jal Tarang Jaisa

If there is a difference then it is like gold and the bangle, waves and the ocean.  The waves are smaller than the ocean, bangles are only made of gold - not the the other way around.  The bigger entity is the complete one.  Complete. Poora.  Purakh. 

The other way to look at this is that the artist makes art from something within him. The dancer dances based on something within the dancer.  The dance is within the dancer and the dancer does dance.  The Om is within Omkaar and Omkaar does Om. 

"kaar" can also mean "possessed."  So Dhundhkaar would be possessed by fog, Andhkaar would be possessed by darkness, and Ahankaar would be possessed by ego. So this is an interesting thought. 

Another interesting perspective.  Omkaar could be thought of as the opposite of Ahamkaar. Ahamkaar is me-ness. And Omkaar is you-ness with "O" meaning "you" or "that-ness" where "O" means "that".  

Here is what it is not. It is not "Aakaar" which some people suggest. That one doesn't make any sense to me. Niraakaar - without shape. Opposite of Niraakaar is not Omkaar. It would have to be Omaakaar.  The shape of sound.  The opposite of Niraakaar is Saakaar. Or "Sa" plus "aakaar" - with shape.  Sapna saakaar means making a dream come true.  Giving the dream a shape.  

Maybe I created a new meaning of the word One. Oneness. But maybe I should have created oneful.  Full of oneness.  

Tat tvam asi - you are that. But you are also you. So the better way to understand oneness is being oneful.  

Kaar in urdu means work.  Or one who does. Kaar-o-baar - work (where "baar" really has no meaning just the way gharbaar means ghar). Kaarkhaanaa - place where work is done (khaanaa being place, toshakhaana = place of treasure). Kaarnaamah - heroic deed. Sarkaar - literally "head" "work" - the head of working - or government. 

Research from March 2017.  Published March 2021. 

Ek Onkaar, Ik Onkaar, Ek Onkar, Ik Onkar, Ek Omkar, Ik Omkar,

We recorded an improvisational album live with 5 musicians from 3 continents.  There was no planning or composition before we met.  We just composed each chant as we recorded.  The whole album was recorded within a couple of hours.  I did spend a few months listening, tinkering and mixing.  


I had wanted to do this for a long time: I took each phrase in the mool mantra and we meditated upon it.  In the beginning there is a free flowing Mool Mantra and at the end we have the full Mool Mantra in an 18-beat cycle. 

Log jaanai eho geet hai, eho to brahm beechar
People thing these are songs, but these are discussions of the infinite

Lake, Mountains, Water, Reflection, Landscape, Scenic

From the following Bhagat Kabir Shabad:






Pritpaala originates from a Pauri by Guru Amardas in Suhi Ki Vaar. It expands on a concept introduced by Guru Nanak in the Mool Mantra, Saibhang, "Existing From Himself." To the best of my knowledge, this beautiful shabad has not been recorded by anyone.


Much gratitude to Slovenian composer Katarina Koprivc for her original and beautiful composition "The Remains of Love," as well as to Enrico Nichelatti for Strings, Suellen Primost for Cello on this track.  In this case, which is somewhat unusual, the music was composed before the melody.  When I first heard this composition from Katarina, I loved it and wanted to sing something along with it.  So I opened a random hymn from the Guru Granth Sahib using an iPhone app and sang along Katarina's composition the following Guru Amardas Pauri.  The Pauri is written in Raag Suhi, a raag about about love, so there was a coincidental match with Katarina's original title, The Remains of Love. But please be aware that this composition is not in Raag Suhi.

ਸੂਹੀ ਕੀ ਵਾਰ: (ਮ: ੩) - ਅੰਗ ੭੮੫  
Suhi Ki Vaar - Guru Amar Das - Page 785

ਆਪੇ ਤਖਤੁ ਰਚਾਇਓਨੁ ਆਕਾਸ ਪਤਾਲਾ ॥
He Himself established His throne, in the Akaashic ethers and the nether worlds.

ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥
By the Hukam of His Command, He created the earth, the true home of Dharma.

ਆਪਿ ਉਪਾਇ ਖਪਾਇਦਾ ਸਚੇ ਦੀਨ ਦਇਆਲਾ ॥
He Himself created and destroys; He is the True Lord, merciful to the meek.

ਸਭਨਾ ਰਿਜਕੁ ਸੰਬਾਹਿਦਾ ਤੇਰਾ ਹੁਕਮੁ ਨਿਰਾਲਾ ॥
You give sustenance to all; how wonderful and unique is the Hukam of Your Command!

ਆਪੇ ਆਪਿ ਵਰਤਦਾ ਆਪੇ ਪ੍ਰਤਿਪਾਲਾ ॥੧॥
You Yourself are permeating and pervading; You Yourself are the Cherisher. ||1||

Discussion

Let me take four words/phrases from this pauri that I found interesting to meditate upon to understand better the true meaning of these beautiful words:

1. Takhat or Throne: Every heart is God's throne; every song is under His direction


Guru Amardas says, "Your created your own throne in the ethers and the ethers. 

ਆਪੇ ਤਖਤੁ ਰਚਾਇਓਨੁ ਆਕਾਸ ਪਤਾਲਾ ॥
He Himself established His throne, in the Akaashic ethers and the nether worlds.


Throne is the resting place for a king, the ruler, the emperor.  The question is where is the resting place for God. Where does he sit?

In Ramkali, Guru Arjan Dev says, "O king of kings, with the greatest court, final justice, the real doer of everything, you sit on the true throne."  

ਵਡਾ ਤੇਰਾ ਦਰਬਾਰੁ ਸਚਾ ਤੁਧੁ ਤਖਤੁ ॥
The Darbaar of Your Court is glorious and great. Your holy throne is True.


In Raag Asa, Guru Nanak says that the one who sits on the throne is imbued in the five elements.

ਤਖਤ ਨਿਵਾਸੀ ਪੰਚ ਸਮਾਇ ॥
The one on the throne is imbued in five (elements)

So every element, every molecule, every atom is His throne. If you recognize, God resides in your heart. So my own heart is God's throne.  Every heart is God's throne. 

Guru Nanak asks a question in the 27th pauri of Japji Sahib: Where does God sit and rule the world?

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?

And he answers this question in the end:

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
He is the King, the King of kings, the Supreme Lord and Master of kings. Nanak remains subject to His Will. ||27||

Guru Nanak concludes that it is not "he" that is singing, it is really through the command of the supreme being that he is singing. Every heart is God's throne, and from there he makes Guru Nanak sing. Every heart is singing ... Sabhai Ghat Raam Bolai.  Every song is under His direction. 

2. Dharamsaal: The Earth is a beautiful temple where we come together and sing.


The word Dharamsaal literally means the home of dharma, or a temple.  Just like paathsaal means house of education or school.  Guru Amardas says, "Your beautified the earth like a temple" in the following line: 


ਹੁਕਮੇ ਧਰਤੀ ਸਾਜੀਅਨੁ ਸਚੀ ਧਰਮ ਸਾਲਾ ॥
By the Hukam of His Command, He created the earth, the true home of Dharma.


The concept of the earth being a temple originates from Guru Nanak who says the following in the 34th pauri of Japji Sahib:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥
Nights, days, weeks and seasons;

ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥
Wind, water, fire and the nether regions

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮਸਾਲ ॥
In the midst of these, He established the earth as a home for Dharma.

Why is earth being a temple important. Its important because of what happens in a temple.  Guru Arjan Dev describes what happens in a temple in a Chhant in Raag Gauri:

ਮੋਹਨ ਤੇਰੇ ਊਚੇ ਮੰਦਰ ਮਹਲ ਅਪਾਰਾ ॥
O Mohan, your temple is so lofty, and your mansion is unsurpassed.

ਮੋਹਨ ਤੇਰੇ ਸੋਹਨਿ ਦੁਆਰ ਜੀਉ ਸੰਤ ਧਰਮ ਸਾਲਾ ॥
O Mohan, your gates are so beautiful. They are the worship-houses of the Saints.

ਧਰਮ ਸਾਲ ਅਪਾਰ ਦੈਆਰ ਠਾਕੁਰ ਸਦਾ ਕੀਰਤਨੁ ਗਾਵਹੇ ॥
In these incomparable worship-houses, they continually sing Kirtan, the Praises of their Lord and Master.

ਜਹ ਸਾਧ ਸੰਤ ਇਕਤ੍ਰ ਹੋਵਹਿ ਤਹਾ ਤੁਝਹਿ ਧਿਆਵਹੇ ॥
Where the Saints and the Holy gather together, there they meditate on you.

Places of worship are made so saints can get together, meditate upon the one and sing the ONE's praises.  The purpose of life is to sing and the earth has been designed to be a place where this singing can be done.  The earth has been designed by God to come together and sing. Earth becomes beautiful when we come together and sing.  

What is singing other than just following the command of the ONE.  Gurbani says Sabhai Ghat Raam Bolai or Every heart is singing in the temple of the earth. 


3. Rijak: Why do we need to worry when we know we will have food!

ਸਭਨਾ ਰਿਜਕੁ ਸੰਬਾਹਿਦਾ ਤੇਰਾ ਹੁਕਮੁ ਨਿਰਾਲਾ ॥
You give sustenance to all; how wonderful and unique is the Hukam of Your Command!

In Sodar Gujri, Guru Arjan Dev asks, "Why, O mind, do you plot and plan when Waheguru, the Pritpaala, the Deen Dayaala, is there to care for you. Even those living beings that are created in the rocks, they get nourishment. Its not the fathers, mothers, children or spouses; its God that provides for every single one. Why is there any need to be afraid. Flamingoes fly hundreds of miles, leaving their young ones behind. Who feeds them, and who teaches them to feed themselves? Have you ever thought of this, dear mind? The one without any end takes care of everyone, the omnipotent one. Slave Nanak endlessly loves the one who holds all power in the palm of His hand."

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ ੫ ॥
Raag Goojaree, Fifth Mehl:


ਕਾਹੇ ਰੇ ਮਨ ਚਿਤਵਹਿ ਉਦਮੁ ਜਾ ਆਹਰਿ ਹਰਿ ਜੀਉ ਪਰਿਆ ॥
ਸੈਲ ਪਥਰ ਮਹਿ ਜੰਤ ਉਪਾਏ ਤਾ ਕਾ ਰਿਜਕੁ ਆਗੈ ਕਰਿ ਧਰਿਆ ॥੧॥

ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸੁ ਤਰਿਆ ॥
ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥੧॥ ਰਹਾਉ ॥

ਜਨਨਿ ਪਿਤਾ ਲੋਕ ਸੁਤ ਬਨਿਤਾ ਕੋਇ ਨ ਕਿਸ ਕੀ ਧਰਿਆ ॥
ਸਿਰਿ ਸਿਰਿ ਰਿਜਕੁ ਸੰਬਾਹੇ ਠਾਕੁਰੁ ਕਾਹੇ ਮਨ ਭਉ ਕਰਿਆ ॥੨॥

ਊਡੇ ਊਡਿ ਆਵੈ ਸੈ ਕੋਸਾ ਤਿਸੁ ਪਾਛੈ ਬਚਰੇ ਛਰਿਆ ॥
ਤਿਨ ਕਵਣੁ ਖਲਾਵੈ ਕਵਣੁ ਚੁਗਾਵੈ ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ ॥੩॥

ਸਭਿ ਨਿਧਾਨ ਦਸ ਅਸਟ ਸਿਧਾਨ ਠਾਕੁਰ ਕਰ ਤਲ ਧਰਿਆ ॥
ਜਨ ਨਾਨਕ ਬਲਿ ਬਲਿ ਸਦ ਬਲਿ ਜਾਈਐ ਤੇਰਾ ਅੰਤੁ ਨ ਪਾਰਾਵਰਿਆ ॥੪॥੫॥

4. Aape Aap Vartadaa: You Yourself Permeate

Guru Nanak first used the phrase "Aape Aap Vartadaa" Or "He himself permeates" in a couple of shabads, one in Raag Malhar
Tu Aape Aap Vartada, Aap Banat Banaii
Tudh Bin Dooja Ko Nahin, Tu Raheya Samaii

and another in Raag Gauri:
Sabh Aape Aap Vartada Aape Bharmaaya
Gur Kirpa Te Boojhiyeh Sabh Brahm Samaayaa

At the time of Guru Arjan Dev, Bhai Gurdas explained in detail what this really meant using many different examples in his second Vaar.  This vaar has 20 pauris or poems that each end with the phrase "Aape Aap Vartada".  This must have been an important topic of discussions. Perhaps a lot of questions were asked about God permeating everything.  That's why Bhai Gurdaas has given this concept so much importance.   Bhai Gurdaas's Vaar 2. 
















“There is no one thing that is true. It is all true.” – Hemingway in "For Whom the Bell Tolls"


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SHIVPREET SINGH

Singing oneness!
- Shivpreet Singh

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