Launching this shabad as part of Guru Nanak's 555th birth centenary celebrations. I also wrote a poem inspired by this shabad while I was visiting New Jersey last week. For me the celebrations continue long after the supposed birthday is over. May the Guru continue to bless you!
Here is an excerpt from my poem:
Where you belong
Some moments you don’t want to end— standing across the Hudson, Manhattan glowing like a promise, its lights flickering into the water ...
Today I re-read a poem by Walt Whitman and was reminded of Guru Arjan's Rakha Ek.
I exist as I am
-Walt Whitman
I exist as I am, that is enough, If no other in the world be aware I sit content, And if each and all be aware I sit content. One world is aware, and by the far the largest to me, and that is myself, And whether I come to my own today or in ten thousand or ten million years, I can cheerfully take it now, or with equal cheerfulness, I can wait.
Rakha Ek Hamarar Swami
- Guru Arjan
Translation - Shivpreet Singh
Here’s a refined version of your translation:
Content when I rise,
Content as I sit,
Content in my sleep,
Content when I wake,
In my home, content,
Outside, content,
For the One
who knows all hearts
Is my protector.
(first revision)
This is the first shabad a seeker sings when he finds his place.
The Birth of a Sacred City
Guru Ram Dass, the fourth Sikh Guru, envisioned a city that would become a haven for seekers—those who yearn for spiritual growth and the joy of communal singing. His dream was of a place where people from diverse backgrounds could come together, united by their quest for truth and self-discovery.
In 1574, he made a significant step towards realizing this vision by purchasing land in the village of Tung for 700 rupees. On this land, he planned the construction of a gurdwara, which he named Harmandir Sahib, meaning "The Abode of God."
Guru Ram Dass's design was unique and inspiring, a vision of a sacred space open to all, symbolizing inclusiveness and humility. However, it was his son, Guru Arjan, the fifth Sikh Guru, who would bring this vision to life. He oversaw the completion of the gurdwara, ensuring that it embodied the ideals and principles laid out by his father.
The Gurdwara was completed in 1604. Guru Arjan, installed the Guru Granth Sahib in it and appointed Baba Buddha as the first Granthi (reader) of it on August 1604. When Guru Arjan first laid eyes on the completed Harmandir Sahib, he was filled with awe. The gurdwara was magnificent, surrounded by a serene lake, known as the Amrit Sarovar. The waters of this lake, believed to be infused with spiritual nectar, reflected the golden glow of the temple, creating an ethereal atmosphere.
The amrit voice of seekers, their harmonious hymns and prayers, echoed from the heart of the temple. This melody of devotion was a testament to the spiritual energy that pervaded the place, drawing in seekers from far and wide.
In the 19th century, Maharaja Ranjit Singh, a powerful ruler, undertook the task of adorning the walls of Harmandir Sahib with gold. This act transformed the gurdwara into what is now famously known as the Golden Temple. The shimmering gold reminded devotees of the last pauri of Guru Nanak's Japji Sahib, which urges seekers to mint the true coin of self—satnam, the essence of truth.
The first shabad (hymn) sung in Harmandir Sahib was "Santan Kai Kaaraj," a hymn that embodies the humility and grace that are central to any seeker's aspiration. This is the first shabad that a seeker sings when he finds his place. It reflects the understanding that all actions, including the acts of seeking and singing, are expressions of the divine grace within—the true self, the eternal teacher, Hari. The hymn resonates deeply with the ethos of the Golden Temple, a place where the divine affairs of seekers unfold:
The Affairs of the Seekers
You come to complete
the affairs of the seekers.
You stand up yourself
To complete every task.
You designed the lands
And the pools around it
In which resides
The nectar of life
Salutations are resounding
In every direction.
The scriptures are singing
Your praises, oh One!
You have kept
Your promise,
You have confirmed
Your nature.
This shabad, with its profound message, continues to echo within the walls of Harmandir Sahib, reminding every visitor of the divine presence that orchestrates all actions. The temple, with its golden splendor and serene surroundings, stands as a beacon of humility, devotion, and unity—a true embodiment of Guru Ram Dass's vision.
Through the centuries, Harmandir Sahib has remained a sanctuary for the soul, where seekers come to immerse themselves in the divine melody, to grow, to reflect, and to find the true self within. It is a place where the affairs of the seekers are eternally completed by the grace of the One.
Architectural Features of the Harmandir Sahib
Some of the architectural features of the Harmandir Sahib were intended to be symbolic of the Sikh worldview. Instead of the normal custom of building a Gurdwara on high land, it was built at a lower level than the surrounding land so that Sikhs would have to go down steps to enter it.
In addition, instead of one entrance, Sri Harmandir Sahib has four entrances. Hindu temples are sometimes closed on three sides and opened only towards the east or the rising sun. Muslims would pray towards the west or to the Kaaba. The great Gurdwara at Amritsar was to be open on all sides. This meant that Sikh worship was open to all, and was not concerned with sun-worship or the Kaaba.
The Lord Himself has stood up to resolve the affairs of the Saints; He has come to complete their tasks. The land is beautiful, and the pool is beautiful; within it is contained the Ambrosial Water. The Ambrosial Water is filling it, and my job is perfectly complete; all my desires are fulfilled. Congratulations are pouring in from all over the world; all my sorrows are eliminated. The Vedas and the Puraanas sing the Praises of the Perfect, Unchanging, Imperishable Primal Lord. The Transcendent Lord has kept His promise, and confirmed His nature; Nanak meditates on the Naam, the Name of the Lord. ||1||
The Creator has given me the nine treasures, wealth and spiritual powers, and I do not lack anything. Eating, spending and enjoying, I have found peace; the gifts of the Creator Lord continually increase. His gifts increase and shall never be exhausted; I have found the Inner-knower, the Searcher of hearts. Millions of obstacles have all been removed, and pain does not even approach me. Tranquility, peace, poise and bliss in abundance prevail, and all my hunger is satisfied. Nanak sings the Glorious Praises of his Lord and Master, whose Glorious Greatness is wonderful and amazing. ||2||
It was His job, and He has done it; what can the mere mortal being do? The devotees are adorned, singing the Glorious Praises of the Lord; they proclaim His eternal victory. Singing the Glorious Praises of the Lord of the Universe, bliss wells up, and we are friends with the Saadh Sangat, the Company of the Holy. He who made the effort to construct this sacred pool - how can his praises be recounted? The merits of the sixty-eight sacred shrines of pilgrimage, charity, good deeds and immaculate lifestyle, are found in this sacred pool. It is the natural way of the Lord and Master to purify sinners; Nanak takes the Support of the Word of the Shabad. ||3||
The treasure of virtue is my God, the Creator Lord; what Praises of Yours should I sing, O Lord? The prayer of the Saints is, "O Lord and Master, please bless us with the supreme, sublime essence of Your Name". Please, grant us Your Name, grant us this blessing, and do not forget us, even for an instant. Chant the Glorious Praises of the World-Lord, O my tongue; sing them forever, night and day. One who enshrines love for the Naam, the Name of the Lord, his mind and body are drenched with Ambrosial Nectar. Prays Nanak, my desires have been fulfilled; gazing upon the Blessed Vision of the Lord, I live. ||4||7||10||
~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 783-784
The following also was composed on the same occasion;
vicẖ karṯā purakẖ kẖalo▫ā. vāl na vingā ho▫ā. Majan gur āʼnḏā rāse. Jap har har kilvikẖ nāse. ||1||
Sanṯahu Rāmḏās sarovar nīkā. Jo nāvai so kul ṯarāvai uḏẖār ho▫ā hai jī kā. ||1|| rahā▫o.
Jai jai kār jag gāvai. Man cẖinḏi▫aṛe fal pāvai. Sahī salāmaṯ nā▫e ā▫e. Apṇā parabẖū ḏẖi▫ā▫e. ||2||
Sanṯ sarovar nāvai. So jan param gaṯ pāvai. Marai na āvai jā▫ī. Har har nām ḏẖi▫ā▫ī. ||3||
Ih barahm bicẖār so jānai. Jis ḏa▫i▫āl ho▫e bẖagvānai. Bābā Nānak parabẖ sarṇā▫ī. Sabẖ cẖinṯā gaṇaṯ mitā▫ī. ||4||7||57||
Sorat'h, Fifth Mehl:
The Creator Lord Himself stood between us, and not a hair upon my head was touched. The Guru made my cleansing bath successful; meditating on the Lord, Har, Har, my sins were erased. ||1||
O Saints, the purifying pool of Ram Das is sublime. Whoever bathes in it, their family lineage and their soul is saved. ||1||Pause||
The world sings cheers of victory, and the fruits of ones mind's desires are obtained. One is safe and sound who comes and bathes here, and meditates on God. ||2||
One who bathes in the healing pool of the Saints, that humble being obtains the supreme status. One does not die, or come and go in reincarnation; one meditates on the Name of the Lord, Har, Har. ||3||
One alone knows this about God, whom God blesses with kindness. Baba Nanak seeks the Sanctuary of God; all worries and anxieties are dispelled. ||4||7||57||
~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 623
Guru Arjan described the advantages of the sarovar;
Ik▫oaʼnkār saṯgur parsāḏ. Rāmḏās sarovar nāṯe. Sabẖ uṯre pāp kamāṯe. Nirmal ho▫e kar isnānā. Gur pūrai kīne ḏānā. ||1||
Sabẖ kusal kẖem parabẖ ḏẖāre. Sahī salāmaṯ sabẖ thok ubāre gur kā sabaḏ vīcẖāre. Rahā▫o. Sāḏẖsang mal lāthī. Pārbarahm bẖa▫i▫o sāthī. Nānak nām ḏẖi▫ā▫i▫ā. Āḏ purakẖ parabẖ pā▫i▫ā. ||2||1||65||
Sorat'h, Fifth Mehl, Third House, Du-Padas:
One Universal Creator God. By The Grace Of The True Guru: Bathing in the nectar tank of Ram Das, all sins are erased. One becomes immaculately pure, taking this cleansing bath. The Perfect Guru has bestowed this gift. ||1||
God has blessed all with peace and pleasure. Everything is safe and sound, as we contemplate the Word of the Guru's Shabad. ||Pause|| In the Saadh Sangat, the Company of the Holy, filth is washed off. The Supreme Lord God has become our friend and helper. Nanak meditates on the Naam, the Name of the Lord. He has found God, the Primal Being. ||2||1||65||
~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 625
When the sarovar and Sri Harmandir Sahib were completed there were great rejoicings. The enormous exertions and personal sacrifices made by Bhai Budha, Bhai Bhagtu, Bhai Behlo and Bhai Shalo are specially mentioned. One day as they were all bathing, Guru Arjan shed tears on seeing the state of their bodies as the result of their labours.
The Guru said with mournful voice, that, as the sarovar had been constructed by such devout and sincere Sikhs, all sins should be removed and all desires fulfilled by bathing in it and duly worshipping God. The following also was composed on the occasion;
Saḏā saḏā har ḏẖi▫ā▫ī▫ai kicẖẖ bigẖan na lāgai. Nānak nām salāhī▫ai bẖa▫e ḏusman bẖāgai. ||2||3||67||
Bilaaval, Fifth Mehl:
God Himself has given me the Support of His Lotus Feet. God's humble servants seek His Sanctuary; they are respected and famous forever. ||1||
God is the unparalleled Savior and Protector; service to Him is immaculate and pure. The Divine Guru has built the City of Ramdaspur, the royal domain of the Lord. ||1||Pause||
Forever and ever, meditate on the Lord, and no obstacles will obstruct you. O Nanak, praising the Naam, the Name of the Lord, the fear of enemies runs away. ||2||3||67||
~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 817
Guru Arjan wrote the following on the completion of Sri Harmandir Sahib;
Ānanḏā vajėh niṯ vāje pārbarahm man vūṯẖā rām. Gurmukẖe sacẖ karṇī sārī binse bẖaram bẖai jẖūṯẖā rām. Anhaḏ baṇī gurmukẖ vakẖāṇī jas suṇ suṇ man ṯan hari▫ā. Sarab sukẖā ṯis hī baṇ ā▫e jo parabẖ apnā kari▫ā. Gẖar mėh nav niḏẖ bẖare bẖandārā rām nām rang lāgā. Nānak jan parabẖ kaḏe na visrai pūran jā ke bẖāgā. ||2||
Cẖẖā▫i▫ā parabẖ cẖẖaṯarpaṯ kīnĥī saglī ṯapaṯ bināsī rām. Ḏūkẖ pāp kā derā dẖāṯẖā kāraj ā▫i▫ā rāsī rām. Har parabẖ furmā▫i▫ā mitī balā▫i▫ā sācẖ ḏẖaram punn fali▫ā. So parabẖ apunā saḏā ḏẖi▫ā▫ī▫ai sovaṯ baisaṯ kẖali▫ā. Guṇ niḏẖān sukẖ sāgar su▫āmī jal thal mahī▫al so▫ī. Jan Nānak parabẖ kī sarṇā▫ī ṯis bin avar na ko▫ī. ||3||
Merā gẖar bani▫ā ban ṯāl bani▫ā parabẖ parse har rā▫i▫ā rām. Merā man sohi▫ā mīṯ sājan sarse guṇ mangal har gā▫i▫ā rām. Guṇ gā▫e parabẖū ḏẖi▫ā▫e sācẖā sagal icẖẖā pā▫ī▫ā. Gur cẖaraṇ lāge saḏā jāge man vajī▫ā vāḏẖā▫ī▫ā. Karī naḏar su▫āmī sukẖah gāmī halaṯ palaṯ savāri▫ā. Binvanṯ Nānak niṯ nām japī▫ai jī▫o pind jin ḏẖāri▫ā. ||4||4||7||
Suhi, Fifth Mehl:
By repeating God's name, the house of God has been built; the Saints and worshippers sing God's Glorious Praises. Remember, remember the Lord your God, and you shall be released from all your sins. By singing the glorious praises of the Lord, the supreme status is obtained. The word of God's Gurbani is sublime and exalted. God's Sermon is so very sweet. It brings celestial peace. It is to speak the unspoken speech. The time and the moment were auspicious, blessed and true, when the eternal foundation of this Temple was placed. O servant Nanak, God has been kind and compassionate; with all God's powers, God has blessed me. ||1||
The instruments of joy play through me continually; I have enshrined the Supreme Lord within my heart. As Gurmukh, my lifestyle is excellent and true; my false hopes and doubts are dispelled. The Gurmukh chants the Gurbani of the unstruck melody; hearing it, listening to it, my mind and body are refreshed. All pleasures are obtained, by that one whom God makes its own. Within the home of the heart are the nine treasures, filled to overflowing. One has fallen in love with the Lord's Name. Servant Nanak shall never forget God; his destiny is perfectly fulfilled. ||2||
God, the King, has given me shade under its canopy, and the fire of desire has been totally extinguished. The home of sorrow and sin has been demolished, and all affairs have been resolved. When the Lord God so commands, misfortune is averted; true righteousness, Dharma and charity flourish. Meditate forever on your God, when you sleep and sit and stand. The Lord and Master is the treasure of virtue, the ocean of peace; God pervades the water, the land and the sky. Servant Nanak has entered God's Sanctuary; there is no other than God. ||3||
My home is made, the garden and pool are made, and my Sovereign Lord God has met me. My mind is adorned, and my friends rejoice; I sing the songs of joy, and the Glorious Praises of the Lord. Singing the Glorious Praises of the True Lord God, all desires are fulfilled. Those who are attached to the Guru's feet are always awake and aware; God's Praises resound and resonate through their minds. My Lord and Master, the bringer of peace, has blessed me with God's grace; God has arranged this world, and the world hereafter for me. Prays Nanak, chant the Naam, the Name of the Lord forever; God is the support of the body and soul. ||4||4||7||
~ Sri Guru Granth Sahib Ji, Guru Arjan, Ang 781-782
Guru Arjan's Music in Silence
This beautiful poem by Guru Arjan highlights the spiritual journey and the transcendent experiences of those who have delved deep into their inner selves. The "Glory of God" is equated with the "Sound-current of the Naad," which represents the divine resonance that underlies all creation. The poem suggests that this celestial music can be heard in the silence of meditation and contemplation. As the silent sages and humble beings come together in the "Realm of the Saints," they tap into this divine harmony. Through practices like meditation, faith, and chanting, they become attuned to the inner "Naam," the Name of the Lord, which is associated with a profound inner sound. This inner music not only leads to the dissolution of sins but also represents a form of spiritual enlightenment. Ultimately, it culminates in the merging of the individual soul into the divine Light, where all pain and suffering cease, and only the eternal music of silence remains.
Gun Naad Dhun Anand Bed - Bhai Avtar Singh
Melodic Stream of the Naad
The Glory of God resonates in the melodic stream of the Naad,
Celestial music of boundless bliss, Vedas' wisdom, forever clad.
In speech and silence, sages and humble souls unite,
In the Realm of Saints, a realm so pure and bright.
Spiritual wisdom, meditation, faith, and acts of grace,
Their minds imbibe the Naam's sweet, divine embrace.
Chanting it, sins are shattered, they find their release,
This is the Yoga's art, devotion's path, inner peace.
Intuitive knowing of the Shabad's eternal song,
Certain knowledge of Reality, steady and strong.
Chanting, meditating, in unbroken contemplation,
O Nanak, in the Light, find eternal liberation.
Notes on Gun Naad Dhun Anand Bed Composition in Raag Kalyan
July 15, 2021
I have recorded this several dozen times in the past month and meditated upon the shabad. Now singing and recording this in Bb. Added cello (Suellen Primost) and sax (Jeremy Marais) to it; but perhaps not satisfied with those recordings. I've played a sampled cello myself; perhaps mix it with piano is my current thought. Some synths have been added for rhythm and ambience. I am starting to hear the majesty of the Naad. Also named "Dhun Anand" project based on this. Started using "Mil Sant Mandali" as meditation element.
June 18, 2021
New Composition
21093 - Gun Naad
Raag Kalyaan
C - 60bpm - 6/8 (36 matras)
Lyrics and Translation: Gun Naad Dhun Anand Bed
ਕਲਿਆਨ ਮਹਲਾ ੫ ॥
कलिआन महला ५ ॥
Kaliān mėhlā 5.
Kalyaan, Fifth Mehl:
ਗੁਨ ਨਾਦ ਧੁਨਿ ਅਨੰਦ ਬੇਦ ॥
गुन नाद धुनि अनंद बेद ॥
Gun nāḏ ḏẖun anand beḏ.
The Glory of God is the Sound-current of the Naad, the Celestial Music of Bliss, and the Wisdom of the Vedas.
ਕਥਤ ਸੁਨਤ ਮੁਨਿ ਜਨਾ ਮਿਲਿ ਸੰਤ ਮੰਡਲੀ ॥੧॥ ਰਹਾਉ ॥
कथत सुनत मुनि जना मिलि संत मंडली ॥१॥ रहाउ ॥
Kathaṯ sunaṯ mun janā mil sanṯ mandlī. ||1|| rahāo.
Speaking and listening, the silent sages and humble beings join together, in the Realm of the Saints. ||1||Pause||
Spiritual wisdom, meditation, faith and charity are there; their minds savor the Taste of the Naam, the Name of the Lord. Chanting it, sins are destroyed. ||1||
This is the technology of Yoga, spiritual wisdom, devotion, intuitive knowledge of the Shabad, certain knowledge of the Essence of Reality, chanting and unbroken intensive meditation.
ਓਤਿ ਪੋਤਿ ਮਿਲਿ ਜੋਤਿ ਨਾਨਕ ਕਛੂ ਦੁਖੁ ਨ ਡੰਡਲੀ ॥੨॥੨॥੫॥
ओति पोति मिलि जोति नानक कछू दुखु न डंडली ॥२॥२॥५॥
Oṯ poṯ mil joṯ Nānak kacẖẖū ḏukẖ na dandlī. ||2||2||5||
Through and through, O Nanak, merging into the Light, you shall never again suffer pain and punishment. ||2||2||5||
I am meditating on Guru Arjan's Shabad Rasna Japti Tuhi Tuhi. It is a shabad about complete surrender to oneness. First the shabad; Lyrics, translation and my thoughts are below.
Rasna Japti Tuhi Tuhi - Raag Sarang
Surrendering to My Source, Sustenance and Sanctuary
This shabad by Guru Arjan is about the undying theme of surrender to oneness. While the Guru doesn't specifically talk about merging into the divine, this is a beautiful submersion.
In this version of the poem, the speaker articulates, "My tongue chants 'You alone' 'You alone.'" This repetition of the phrase "tuhi" or "You alone" emphasizes a singular focus on the divine presence, making it the sole object of veneration. All other distractions and attachments fade away. Only you is left. Just oneness. Only divinity.
The divine as not just the creator, but also its constant sustainer and in the end its final sanctuary. At every moment, and in every place, the singer is replete with this oneness. This oneness is closer than all relationships, even the closest ones, like that of a father, a mother, a sibling and a friend. The singer longs for a sense of belonging to truth, Satnam, the true home.
This oneness is also the true wealth. The divine is presented as a repository of treasures, symbolizing spiritual wealth and fulfillment. This ultimately leads to a state of bliss and contentment - "You fulfill all my desires; I am in bliss."
A deep and intimate connection with a divine presence serves as the source, sustainer and sanctuary of life. Oneness becomes the ultimate desire, the consistent bliss.
Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||
Rasna Japti Translations
My First Translation
My tongue chants "You only" "You only"
You only are the birthing mother, the sustaining father, the mortal world.
You are my Father, my Mother, my Loving Friend and Sibling.
You are my Family, my Support, the source of my life's breath.
You are my Treasure, my Wealth, my Gems and Jewels.
You fulfill all my wishes, so I am enraptured.
Current Working Translation:
My tongue chants
"You alone" "You alone"
My initial source, my ultimate home
you alone, you alone
You're my Father, my Mother, close friend and brother,
My Family and support, life's breath you alone!
You're my Treasure, my rubies and jewels
my desires, my bliss, you alone, you alone!
Meditation
Shabad Vichaar
Rasna - Tongue
Tuhi - You only
Mrit Mandal - Mortal World
Maat Garabh, Pritpaalak, Mrit Mandal - Trinity of creator, sustainer, emancipator
Paarjaat - One of the 14 gifts extracted from the mythological churning of the ocean by the devas and asuras.
Related Gurbani and Poetry
Everything is you
Rasna Japti Tuhi Tuhi: My tongue remembers only you
Khudaaya - Guru Nanak
Guru Nanak says in this shabad in Farsi, "I just want this one life-giving thing, not the other poisons of the world." The remembrance of oneness is life giving. As long as the singer sings, he lives. As soon as he forgets he dies. This is the only ask of the singer.
Guru Nanak says, "You are the lake and you are the swan." We are not separate from the universe or from God. We are interconnected with all of creation and the presence of God within this oneness. You are in so many colors.
In Akaal Ustat Guru Gobind Singh starts with elements, you are water, you are earth ... and ends with "Tuhi" 16 times in the end. It is said that, just like Guru Nanak couldn't stop saying Tera tera, Guru Gobind Singh couldn't stop saying Tuhi Tuhi.
In his beautiful ghazal "Har lehza ba shakl aan" Shams Mashraqi says You are yourself the clay, the clay flask, potter, and also the wine tippler. You too are the buyer of the flask and the one who breaks it.
Gaahe Sufi Gaahe Zaahid - Bhai Nandlal
Somewhere as a mystic, somewhere you appear as a hermit, at other times you appear as an epicure. You have so many colors - mirroring Guru Nanak's sentiment.
In "Iota Subscript," Robert Frost's speaker humbly acknowledges their own insignificance, choosing to downplay their ego represented by the letter "I." Instead, they embrace the role of a "subscript" to the omnipresent "you." This transformation signifies a shift from self-importance to a more selfless and humble stance. The poem suggests that by diminishing the emphasis on the self, one can connect more deeply with others and the world around them.
You are my support
Tu mera pita tuhai mera maata - Guru Arjan (Raag Maajh)
In this deeply personal Walt Whitman poem, the speaker addresses the reader directly, expressing a profound sense of love for the reader. The poem underscores the reader's intrinsic greatness, highlighting that they are a reflection of the grandeur of the universe. Through this poem Walt Whitman reaches out to every generations of humans who have a penchant for oneness.
तुमहि पारजात गुर ते पाए तउ नानक भए निहाला ॥२॥३३॥५६॥
Ŧumėh pārjāṯ gur ṯe pāe ṯao Nānak bẖae nihālā. ||2||33||56||
You are the wish-fulfilling Elysian Tree. Nanak has found You through the Guru, and now he is enraptured. ||2||33||56||
I am launching a new shabad today, just a simple traditional raag Todi composition sung live with the piano: Satgur Aayo Sharan Tuhari. Here are some introductory thoughts on the shabad, followed by lyrics, transliteration and translation.
Embracing Oneness: A Humble Plea to the Cosmic Consciousness
In the vast expanse of cosmic consciousness, I offer a humble plea to the True Guru for divine guidance. Seeking harmony and tranquility, I immerse myself in the cosmic vibration of the Lord's Name, beseeching the release from worries and anxieties that burden my soul.
Like a weary wanderer, I surrender to the feet of the Guru, yearning for salvation and forgiveness. Feeling helpless in the grand cosmos, I seek refuge in the boundless embrace of the Divine.
The ever-forgiving and merciful essence of the Cosmic Consciousness supports all beings on their spiritual journey. As a humble servant of the Guru and a follower of the Saints, I invoke the cosmic consciousness, praying for deliverance and seeking the protective grace of the Divine.
The shabad "Ja Tu Mere Val Hai" conveys a powerful message centered around the concept of surrendering oneself to oneness and the transformation that ensues. While it is impossible to explain this transformation, I will try to write my feelings from the point of view of a singer of oneness.
It is somewhat miraculous that the singer of oneness finds complete reliance and trust in the divine power. Surrendering to oneness in essence is realizing the interconnection with the universe and aligning our faith with this elusive highest authority that has no parallel or end. This surrender becomes the foundation for the subsequent experiences of peace and contentment.
With oneness on their side, the singer of oneness transcends worries and concerns. The sense of security and assurance derived from their connection with the divine shields them from the anxieties that often plague ordinary life. By entrusting their cares to oneness, they find solace in the knowledge that their well-being is safeguarded.
The act of serving all constituents of oneness brings forth abundant blessings and benefits for the singer. The wealth they receive is boundless, surpassing material possessions and encompassing the richness of spiritual enlightenment. By dedicating themselves to the cause of oneness, the singer taps into the limitless grace that flows from the divine source.
The singer of oneness experiences a profound transformation in their relationships. Enemies are no longer adversaries but become friends as harmony and goodwill permeate their interactions. This shift signifies the all-encompassing love and compassion inherent in oneness, fostering unity and understanding among all beings.
The connection between the singer of oneness and their Guru Govinda represents a deep spiritual bond. Through this relationship, the singer finds peace, bliss, and profound fulfillment. The union with the divine guru becomes a source of guidance, enlightenment, and ultimately, the realization of the self's true purpose.
Surrendering oneself to oneness leads to a profound sense of contentment and resolution. The singer's affairs find resolution, and inner conflicts dissolve in the light of divine acceptance. By aligning their will with the divine plan, the singer of oneness experiences a harmonious flow of life, unburdened by the complexities that hinder personal growth and fulfillment.
For me this shabad encapsulates the transformative power of surrendering oneself to oneness. Through the act of singing and embracing oneness, I have felt profound reliance and trust in the highest power. By singing and embracing oneness, I have experienced a profound sense of reliance, trust, and interconnectedness with the divine. Singing this surrender to oneness with love, and I know it can lead to freedom from worries and concerns, a feeling of abundant blessings, and a harmonious existence. I believe surrender has transformative effects on anyone that sings and meditates upon this shabad.
Ja Tu Mere Val Hai - The Form of Pauris
The form of this shabad is a "Pauri", a Punjabi term used to describe a ladder, step, staircase. Pauris are a poetic form characterized by their concise structure, typically comprising 6 to 8 lines. Within a Pauri, two or more lines are skillfully crafted to end with rhyming words, adding a harmonious and melodic quality to the composition. Guru Nanak's Japji Sahib has 38 Pauris or step, each progressing the singer of the hymns to the highest ideal. Metaphors of stairways are also found in Hindu, Buddhist and American works.
Ja Tu Mere Val Hai - Meaning/Translation
If you are on my side
what worry do I have?
You give me everything
If I serve you
My wealth is endless
however much I spend and consume
8.4 million species
are all helping me
All enemies have become friends,
no one wishes me ill.
No one calls me to account,
if Hari absolves me
I have found peace and bliss
meeting Guru Govinda
All my affairs have been resolved,
since you are pleased with me.
If you are on my side
what worry do I have?
You have given me everything
If I am Your slave.
Chords for Shabad
These are the instructions I gave to fellow musicians for the music of this shabad:
Chords
D2 Bm Dmaj7 A x4
D2 Bm G2 Asus
D2 G2 Asus D2 x2
D2 Bm Dmaj7 Asus x2
D2 Bm G2 Asus
D2 G2 Asus D2 x2
D2 Bm Dmaj7 Asus x5
Ja Tu Mere Val Hai - Lyrics
Ja Tu Mere Val Hai
Ta Kya Mohchhanda
Tudh Sab Kichh Mainu Saunpeya
Jaa Teraa Bandaa
Lakhmi thot na aavai
khae kharach rehanda
Lakh chauraasi medni
sab sev karanda
Eh Vairi Mitra Sab keeteya
neh mangai manda
Lekha Koi Na Puchhayi
Ja har bakshandaa
Anand bhaya sukh paya
mil gur govinda
Sabai kaaj savaariey
jaa tudh bhaavandaa
Ja Tu Mere Val Hai
Ta Kya Mohchhanda
Tudh Sab Kichh Mainu Saunpeya
Jaa Teraa Bandaa
If you are on my side
what worry do I have?
You give me everything
If I serve you
My wealth is endless
however much I spend and consume
8.4 million species
are all helping me
All enemies have become friends,
no one wishes me ill.
No one calls me to account,
if Hari absolves me
I have found peace and bliss
meeting Guru Govinda
All my affairs have been resolved,
since you are pleased with me.
If you are on my side
what worry do I have?
You have given me everything
If I am Your slave.
Gurbani Lyrics and Alternative Translations
ਪਉੜੀ ॥
पउड़ी ॥
Paoṛī.
Pauree:
ਜਾ ਤੂ ਮੇਰੈ ਵਲਿ ਹੈ ਤਾ ਕਿਆ ਮੁਹਛੰਦਾ ॥
जा तू मेरै वलि है ता किआ मुहछंदा ॥
Jā ṯū merai val hai ṯā kiā muhcẖẖanḏā.
When You are on my side, Lord, what do I need to worry about?
ਤੁਧੁ ਸਭੁ ਕਿਛੁ ਮੈਨੋ ਸਉਪਿਆ ਜਾ ਤੇਰਾ ਬੰਦਾ ॥
तुधु सभु किछु मैनो सउपिआ जा तेरा बंदा ॥
Ŧuḏẖ sabẖ kicẖẖ maino saupiā jā ṯerā banḏā.
You entrusted everything to me, when I became Your slave.
ਲਖਮੀ ਤੋਟਿ ਨ ਆਵਈ ਖਾਇ ਖਰਚਿ ਰਹੰਦਾ ॥
लखमी तोटि न आवई खाइ खरचि रहंदा ॥
Lakẖmī ṯot na āvī kẖāe kẖaracẖ rahanḏā.
My wealth is inexhaustible, no matter how much I spend and consume.
ਲਖ ਚਉਰਾਸੀਹ ਮੇਦਨੀ ਸਭ ਸੇਵ ਕਰੰਦਾ ॥
लख चउरासीह मेदनी सभ सेव करंदा ॥
Lakẖ cẖaorāsīh meḏnī sabẖ sev karanḏā.
The 8.4 million species of beings all work to serve me.
ਏਹ ਵੈਰੀ ਮਿਤ੍ਰ ਸਭਿ ਕੀਤਿਆ ਨਹ ਮੰਗਹਿ ਮੰਦਾ ॥
एह वैरी मित्र सभि कीतिआ नह मंगहि मंदा ॥
Ėh vairī miṯar sabẖ kīṯiā nah mangėh manḏā.
All these enemies have become my friends, and no one wishes me ill.
ਲੇਖਾ ਕੋਇ ਨ ਪੁਛਈ ਜਾ ਹਰਿ ਬਖਸੰਦਾ ॥
लेखा कोइ न पुछई जा हरि बखसंदा ॥
Lekẖā koe na pucẖẖī jā har bẖakẖsanḏā.
No one calls me to account, since God is my forgiver.
ਅਨੰਦੁ ਭਇਆ ਸੁਖੁ ਪਾਇਆ ਮਿਲਿ ਗੁਰ ਗੋਵਿੰਦਾ ॥
अनंदु भइआ सुखु पाइआ मिलि गुर गोविंदा ॥
Anand bẖaiā sukẖ pāiā mil gur govinḏā.
I have become blissful, and I have found peace, meeting with the Guru, the Lord of the Universe.
ਸਭੇ ਕਾਜ ਸਵਾਰਿਐ ਜਾ ਤੁਧੁ ਭਾਵੰਦਾ ॥੭॥
सभे काज सवारिऐ जा तुधु भावंदा ॥७॥
Sabẖe kāj savāriai jā ṯuḏẖ bẖāvanḏā. ||7||
All my affairs have been resolved, since You are pleased with me. ||7||
The form of this shabad is a "Pauri", a Punjabi term used to describe a ladder, step, staircase. Pauris are a poetic form characterized by their concise structure, typically comprising 6 to 8 lines. Within a Pauri, two or more lines are skillfully crafted to end with rhyming words, adding a harmonious and melodic quality to the composition. Guru Nanak's Japji Sahib has 38 Pauris or step, each progressing the singer of the hymns to the highest ideal. I started my Gurbani recordings with a Guru Amar Das pauri, Prabh Paas Jan Ki Ardaas. Here is an example of a Pauri by Guru Arjan, Ja Tu Mere Val Hai:
Ja Tu Mere Val Hai
The metaphor of stairs or ladders as a means of ascending to Heaven is prevalent in various religions worldwide. In Sikhism, the Sikh Gurus and the Sri Guru Granth Sahib are considered the guide or path for Sikhs to attain Moksha or liberation by following Gurbani and living a life of service to others. Similar concepts of ascending to the divine are found in the religious traditions of Hindus, Jews, Christians, and Muslims, each with their own symbolic references and religious texts.
As an example of popular culture, the song "Stairway to Heaven" by the band Led Zeppelin became a hit during a period in the West. Although the song's musical style may not directly reflect Indian music, the metaphor of the stairway in the song resonates with the idea of taking a different path towards spiritual enlightenment or transcendence. The lyrics beckon listeners to embark on a different road, much like the metaphorical journey portrayed in religious texts and traditions. The song ends in the heaven of oneness:
And if you listen very hard The tune will come to you at last When all are one and one is all To be a rock and not to roll
While we humans cannot do many things, there are certain things we can do. We cannot fly in the sky. WE don't have wings. But we can ascend stairs. Its a human thing to do. As Henry Wadsworth Longfellow says in his poem The Ladder of St. Augustine:
We have not wings, we cannot soar; But we have feet to scale and climb By slow degrees, by more and more, The cloudy summits of our time.
The ladders of the world versus the spiritual ladders
The ladder of the world has long enticed individuals to climb in pursuit of social and material standing. However, the poet Jane Hirshfield explores the illusory nature of such ladders in her poem, highlighting their inability to lead to lasting peace. In her ladder, the bottom rungs are rendered nonexistent upon closer examination, and even the top rings, representing pinnacle achievements, lack substantiality. This analogy likens the ladder to a fleeting bubble in water, mirroring the transience of life itself. It further draws a parallel to sand dunes in a desert, appearing and vanishing within moments.
While the poem sheds light on the impermanence and emptiness of worldly ladders, it contrasts this notion with the assertion that the ladder of spirituality is real. Unlike the illusory pursuits of social and material stature, the ladder of spirituality carries a sense of authenticity and profound significance.
The ladder of spirituality, in contrast to its worldly counterpart, offers a pathway to enduring peace and fulfillment. It signifies a journey of inner exploration, seeking connection with something greater than oneself. By ascending this ladder, individuals strive to transcend the ephemeral nature of the world and find solace in a deeper understanding of existence.
Hirshfield's poem prompts contemplation on the dichotomy between temporary pursuits and the lasting significance of spirituality. It encourages individuals to look beyond the fleeting ambitions of the material world and turn their gaze towards the ladder of spirituality, which offers the possibility of enduring peace and a deeper connection to the profound aspects of life.
In essence, the ladder of spirituality stands apart from the illusory ladders of the world, inviting individuals to embark on a transformative journey of self-discovery, purpose, and connection to a higher realm. It serves as a reminder that true fulfillment lies not in the transitory achievements of the world, but in the pursuit of spiritual growth and enlightenment.
It Was As If a Ladder by Jane Hirshfield
It was as if a ladder,
and each rung, real to itself, round or slat, narrow or wide, rope or metal –
and as you ascended, real to yourself, the rungs directly above you solid, directly beneath you, solid.
Scent of peeled orange mixed with gasoline, sound of hammers.
Farther below, the rungs one by one vanished.
Farther above, the rungs one by one vanished.
And the side-rails’ lines vanished, as into a drawing by Brunelleschi.
Scent of peeled orange and gasoline, sound of hammers.
Grip now, night-dog, your barking:
this ladder in air, invented by others, received by others.
Jo Mange Thakur Apne Te
I am meditating upon Guru Arjan's Jo Mange Thakur Apne Te today. The soulful singer and the deep listener of the shabad is empowered: "Whatever I ask, I receive. Whatever I say, becomes true."
This reminds me what Rilke says about the "power in me." (see poem below) The power of the self refers to the strength and influence that an individual has over their own thoughts, emotions, actions, and decisions. It encompasses the ability to determine one's own identity, set and achieve personal goals, and make meaningful choices in life. The singer of the shabad can become a better version of himself just by meditating on the shabad. Cultivating self-awareness, self-esteem, and self-discipline are key aspects of developing the power of the self.
This truth rings clear and sharp in his poem, and is adapted by Denise Levertov in another poem where the reader ends singing what he always knew: "I can." (see poem below) This reminds me of "I Think I Can," a children's story that conveys the message of determination and positive thinking. The story follows a small locomotive that is tasked with transporting a heavy load of toys and good over a mountain, despite its own doubts and the discouraging words of other engines. The little engine repeatedly says to itself "I think I can," and through its perseverance and determination, it successfully makes it over the mountain and delivers the goods.
The message of the story is that with enough willpower, effort, and a positive attitude, anyone can overcome obstacles and achieve their goals, no matter how difficult they may seem. The story teaches children that it's important to believe in themselves and to never give up, even in the face of challenges.
This is a song of oneness that once Emerson sang, "Trust thyself: every heart vibrates to that iron string.” This sage advice comes from Ralph Waldo Emerson's essay "Self-Reliance," and it refers to the idea that every person has an innermost core of truth and integrity that they are drawn to and guided by. Emerson believed that this "iron string" is a universal principle that connects all people, and that it is the source of an individual's personal sense of morality, ethics, and purpose. He saw it as a kind of inner compass that can help people navigate their lives and make decisions that are true to themselves.
In this context, the "iron string" represents the power of the self and the inner voice that speaks to each individual, guiding them towards their own personal truth and purpose. By heeding this inner voice and following their own unique path, Emerson believed that people could live fulfilling and authentic lives.
The hour is striking so close above me
- Rainer Maria Rilke
English version by Anita Barrows and Joanna Macy
Original Language German
The hour is striking so close above me,
so clear and sharp,
that all my senses ring with it.
I feel it now: there's a power in me
to grasp and give shape to my world.
I know that nothing has ever been real
without my beholding it.
All becoming has needed me.
My looking ripens things
and they come toward me, to meet and be met.
Variation on a Theme by Rilke
- Denise Levertov
A certain day became a presence to me;
there it was, confronting me—a sky, air, light:
a being. And before it started to descend
from the height of noon, it leaned over
and struck my shoulder as if with
the flat of a sword, granting me
honor and a task. The day's blow
rang out, metallic—or it was I, a bell awakened,
and what I heard was my whole self
saying and singing what it knew: I can.
Don't forget to Love today! Love yourself. And love your neighbor because they come from the same creator. There is no stranger says Guru Arjan. Only those who love can attain God says Guru Gobind. "I love you in all your names," sings Guru Nanak. The guru sings, and that is how he loves. And when you sing, you love too. Sing!
This particular translation/reflection, especially the “that’s just how you are” reminds me of a William Stafford poem I recently read. We are all following a thread:
The way it is
There’s a thread you follow. It goes among things that change. But it doesn’t change. People wonder about what you are pursuing. You have to explain about the thread. But it is hard for others to see. While you hold it you can’t get lost. Tragedies happen; people get hurt or die; and you suffer and get old. Nothing you do can stop time’s unfolding. You don’t ever let go of the thread.
- William Stafford
And while we are on “following” might as well ponder upon this:
Translation and Lyrics in Hindi
धनासरी महला ५ ॥ अउखी घड़ी न देखण देई अपना बिरदु समाले ॥ हाथ देइ राखै अपने कउ सासि सासि प्रतिपाले ॥१॥
पद्अर्थ: अउखी = दुख देने वाली। देई = देता। बिरदु = मूल कदीमों का (प्यार वाला) स्वभाव। समाले = याद रखता है। देइ = दे के। राखै = रक्षा करता है। कउ = को। सासि सासि = हरेक सांस के साथ।1।
अर्थ: हे भाई! (वह प्रभु अपने सेवक को) कोई दुख देने वाला समय नहीं देता, वह अपना प्यार वाला बिरद स्वभाव सदा याद रखता है। प्रभु अपना हाथ दे के अपने सेवक की रक्षा करता है, (सेवक को उसके) हरेक सांस के साथ पालता रहता है।1।
प्रभ सिउ लागि रहिओ मेरा चीतु ॥ आदि अंति प्रभु सदा सहाई धंनु हमारा मीतु ॥ रहाउ॥
पद्अर्थ: सिउ = साथ। आदि अंति = शुरू से आखिर तक, सदा ही। सहाई = मददगार। धंनु = सराहनीय। रहाउ।
अर्थ: हे भाई! मेरा मन (भी) उस प्रभु से जुड़ा रहता है, जो आरम्भ से आखिर तक सदा ही मददगार बना रहता है। हमारा वह मित्र प्रभु धन्य है (उसकी सदा तारीफ करनी चाहिए)। रहाउ।
मनि बिलास भए साहिब के अचरज देखि बडाई ॥ हरि सिमरि सिमरि आनद करि नानक प्रभि पूरन पैज रखाई ॥२॥१५॥४६॥
अर्थ: हे भाई! मालिक प्रभु के हैरान करने वाले करिश्मे देख के, उसका बड़प्पन देख के (सेवक के) मन में (भी) खुशियां बनी रहती हैं। हे नानक! तू भी परमात्मा का नाम स्मरण कर-कर के आत्मिक आनंद ले। (जिस भी मनुष्य ने स्मरण किया) प्रभु ने पूरे तौर पर उसकी इज्जत रख ली।2।15।46।
Another English Translation -
The Lord does not let his servant go through any painful time, he always remembers his servant. That is his loving nature. The Lord protects His servant by lending his own hand. He sustains the servant through every breath.
My mind remains attached to the one who is always helpful from beginning to end. My companion is great!
Seeing the astonishing charisma of the Lord, seeing his greatness, happiness resides in my mind. O Nanak! Be blissful in the remembrance of the Lord who saves his own honor.
My thoughts
Today I am marveling upon the times of Guru Arjan, the guru who sat on a boiling iron plate and sang Tera Kiya Meetha Lagai in raag Asa - whatever you do appears sweet to me he sang. This steadfast optimism in the power of oneness is reflected in another phrase he sings ... this time in raag dhanasri - Sada Sahai. Always helpful. I hear him meditating upon oneness -
Singing oneness!
