Happy Gurpurab everyone! Raam So Daas. Guru Ramdas! If you ask Bhai Santokh Singh who Guru Ramdas is, this is his answer. The daas is just like raam, the servant is a reflection of the master. Truly in the gurmat spirity of Har Jan Aisa Chahiye, Jaisa Har Hi Hoye (Bhagat Kabir: A true Hari jan is just like Hari).
A couple of weeks ago I was working on Gur Ramdas Rakho Sharnayi in a new raag that is a gift from Guru Ramdas. It is inspired both by Kalavati and komal Ni Asa. As a tribute to the great guru, I am calling it Raag Daas. At one of the live meditations I will cover this raag. There are 2 other compositions that I have landed on me in this raag in the past week or so, and I look forward to sharing those as well.
Thanks to Rajesh Prasanna for recording Bansuri on this track. I only composed this three days ago, recorded and sent it to him, he sent it back to me today and I mixed and produced this beautiful poem. I shared an earlier version of this poem with the Seekers group and they agreed with me: the spirit of Guru Ramdas is in these words.
This is the first time I have read any poem by Bhai Santokh Singh, and I must say I am blown over. The depth and the gurmat sikhya in each phrase is amazingly beautiful. I tried to share the lines of Gurbani that each phrase reminded me of in the video.
May the spirit of Guru Ramdas reside with you.
Celebrating Guru Ramdas' Gurpurab this year with his beautiful words. He says of all the good deeds, one of the great good deeds is to bow before a Sadhu, a person who is a seeker and is walking on the path of oneness. Despite our tradition of humility we often forget to respect those who are walking on the path of oneness. May we always be inspired to be inspired by them.
Much thanks and gratitude to Ahsan Ali for his beautiful Sarangi and Bhai Rajvinder Singh ji for his inimitable Tabla.
The following are the traditional translations. I will be discussing this shabad later this week in live contemplations. For a more detailed introduction on this shabad please see: 1 hour discussion on Kar Sadhu Anjali
ਰਾਗੁ ਗਉੜੀ ਪੂਰਬੀ ਮਹਲਾ ੪ ॥
raag gauRee poorabee mahalaa chauthhaa ||
रागु गउड़ी पूरबी महला ४ ॥
Raag Gauree Poorbee, Fourth Mehla:
ਕਾਮਿ ਕਰੋਧਿ ਨਗਰੁ ਬਹੁ ਭਰਿਆ ਮਿਲਿ ਸਾਧੂ ਖੰਡਲ ਖੰਡਾ ਹੇ ॥
kaam karodh nagar bahu bhariaa mil saadhoo kha(n)ddal kha(n)ddaa he ||
कामि करोधि नगरु बहु भरिआ मिलि साधू खंडल खंडा हे ॥
The body-village is filled to overflowing with anger and sexual desire; these were broken into bits when I met with the Holy Saint.
The more they walk away, the deeper it pierces them, and the more they suffer in pain, until finally, the Messenger of Death smashes his club against their heads. ||2||
Google Play: https://play.google.com/store/music/artist/Shivpreet_Singh?id=Aoqsuo6pyrdjdkld6uutbsxty7a
We will continue our meditation on the light. Today we will continue to discuss the light of Guru Ramdas. I did not answer one of the questions in our last meditation session. And that was this: Why do we celebrate Guru Ramdas' Prakash Gurpurab with the shabad "Baitha Sodhi Paatshah" when Gurbani is against casteism. I have had the chance to think about this now and I will share my thoughts. Feel free to write comments in my blog if you want to share your opinion.
These words are taken from Bhai Gurdas' the 47th pauri of his first vaar. For folks who are interested in the context and doing more research, find it on SikhiToTheMax. From Pauris 23-48 Vaar 1 of Bhai Gurdas has the history of the first six Gurus. So we have to see the context of these writings. Bhai Gurdas is highly respected, so much so that, besides the Gurus only Bhai Gurdas' and Bhai Nandlal's bani can be recited in the Harmandir Sahib. If Bhai Gurdas' writings are held in such high esteem, why is there such an emphasis on "Sodhi Paatshaah" in describing Guru Ramdas, when Gurbani is against casteism?
Again, please feel free to write comments in my blog if you want to share your opinion. I will read these before our meditation this evening.
ਪਉੜੀ ੪੭ : ਗੁਰੂ ਰਾਮਦਾਸ ਤੇ ਗੁਰੂ ਅਰਜਨ ਦੇਵ
pauRee 47 : guroo raamadhaas te guroo arajan dhev
Guru Ram Das and Guru Arjan Dev
ਦਿਚੈ ਪੂਰਬਿ ਦੇਵਣਾ ਜਿਸ ਦੀ ਵਸਤੁ ਤਿਸੈ ਘਰਿ ਆਵੈ।
dhichai poorab dhevanaa jis dhee vasat tisai ghar aavai|
Liabilities of the previous births have to be settled and the thing goes to the house it belongs to.
Wondrous is the play of the Lord. He can cause the Ganges to run in the opposite direction and to merge in the ocean.
ਦਿਤਾ ਲਈਯੇ ਆਪਣਾ ਅਣਿਦਿਤਾ ਕਛੁ ਹਥਿ ਨ ਆਵੈ।
dhitaa lieeye aapanaa anidhitaa kachh hath na aavai|
You get your own; given nothing cannot bring to you anything.
ਫਿਰਿ ਆਈ ਘਰਿ ਅਰਜਣੇ ਪੁਤੁ ਸੰਸਾਰੀ ਗੁਰੂ ਕਹਾਵੈ।
fir aaiee ghar arajane put sa(n)saaree guroo kahaavai|
Now the Guruship entered the house of Arjan (Dev) who, to say was the son, but, he proved through his good deeds to be worthy of the Guru-seat.
ਜਾਣਿ ਨ ਦੇਸਾਂ ਸੋਢੀਓਂ ਹੋਰਸਿ ਅਜਰੁ ਨ ਜਰਿਆ ਜਾਵੈ।
jaan na dhesaa(n) soddeeo(n) horas ajar na jariaa jaavai|
This Guruship would not go beyond Sodhis because none else can bear with this unbearable.
ਘਰ ਹੀ ਕੀ ਵਥੁ ਘਰੇ ਰਹਾਵੈ ॥੪੭॥
ghar hee kee vath ghare rahaavai ||47||
The thing of the House should remain in the House.
What is the Sarovar of Guru Ramdas?
"What is the 'Sarovar of Guru Ramdas'? Is it the holy pool around the Harmandir Sahib?" someone once asked me. I paused, realizing that the Sarovar of Ramdas is more than just the physical embodiment of water surrounding the magnificent Harmandir Sahib. To truly understand the essence of this Sarovar, we must delve into the life and teachings of Guru Ramdas, the fourth Guru of Sikhism.
Guru Ramdas, initially named Jetha, was the eldest son of his parents, who, unfortunately, passed away when he was merely seven years old. This early loss led to a life of abject poverty for young Jetha. He was taken in by his grandmother, who would prepare black beans for him to sell and help support the family. However, even in those trying circumstances, Jetha's heart was incredibly generous. He would often encounter poor or saintly individuals who were hungry, and without hesitation, he would share his beans with them, refusing any payment. This act of selflessness, performed by the young Jetha, foreshadowed the remarkable role he would play in the construction of the Harmandir Sahib, a sacred place that feeds countless people every year, embodying the spirit of compassion and community.
The Sarovar of Guru Ramdas encompasses not only his life experiences but also the profound impact of his spiritual teachings. His Baani, or spiritual poetry, is a significant element of this Sarovar. In his verses, Guru Ramdas expressed the deep yearning to unite with the Divine, exemplified in lines like "Koi Aan Milavai Mera Preetam Pyaara" (May someone unite me with my beloved). The love and devotion he conveyed in his poetry form a vital part of the Sarovar, a wellspring of inspiration for Sikhs and seekers of spiritual truth.
A remarkable incident involving Guru Ramdas and Baba Srichand, the eldest son of Guru Nanak and the founder of the Udasi sect, provides further insight into Guru Ramdas's character. When Baba Srichand, with curiosity, asked Guru Ramdas about the reason behind his long flowing beard, Guru Ramdas responded with humility, "To wipe the dust from the holy feet of the saints like you." This response left Baba Srichand deeply moved, acknowledging the Guru's sweet humility as a source of greatness. The interaction between these two spiritual leaders underscores the essence of the Sarovar of Guru Ramdas – a deep sense of humility and respect for all, regardless of their spiritual or social standing.
In essence, the Sarovar of Ramdas is not confined to the waters surrounding the Harmandir Sahib but extends far beyond. It is a spiritual reservoir that encompasses the compassionate heart of a young Jetha, the poetic verses of a devoted Guru, and the profound humility that characterized his interactions. The Sarovar of Guru Ramdas serves as a reminder of the values and principles that underpin the Sikh faith, inspiring generations to embrace compassion, humility, and devotion as they journey towards spiritual enlightenment.
I have worked on this shabad off and on for 6 years. Thanks to music contributions by Bhai Gopal Singh ji, Rajhesh Vaidhya (Veena), Janapriyan Levine (Guitar) and Suellen Primost (cello).
This sacred hymn serves as a heartfelt homage to Guru Ramdas by his devoted disciple and the fifth guru, Guru Arjan Dev. It is meant to be sung and contemplated with the profound love of a disciple, with a special focus on the disciple's affection for the divine wisdom imparted by the Guru.
Lyrics and Alternative Translation
ਰਾਮਦਾਸ ਸਰੋਵਰਿ ਨਾਤੇ ॥
रामदास सरोवरि नाते ॥
Rāmḏās sarovar nāṯe.
Bathing in the nectar tank of Ram Das,
ਸਭਿ ਉਤਰੇ ਪਾਪ ਕਮਾਤੇ ॥
सभि उतरे पाप कमाते ॥
Sabẖ uṯre pāp kamāṯe.
all sins are erased.
ਨਿਰਮਲ ਹੋਏ ਕਰਿ ਇਸਨਾਨਾ ॥
निरमल होए करि इसनाना ॥
Nirmal hoe kar isnānā.
One becomes immaculately pure, taking this cleansing bath.
Guru Ramdas story is that of an unparalleled union, a royal union. One that was seen with Guru Nanak, Guru Angad and Guru Amardas. One that served all the lovers of Oneness. A union that was won by the spear of wisdom and protected by truth. A union of all ages, past and future — under the tent pitched by the true guru. So, a union that is truly royal because it is timeless.
That is what is described in this shabad. This is a shabad that was composed last week. I recorded the vocals live and then recorded some instruments for backing up.Enjoy!
-Shivpreet
Eho Raaj Jog Gur Ramdas - Lyrics and Traditional Translation
ਸਤਿਗੁਰਿ ਖੇਮਾ ਤਾਣਿਆ ਜੁਗ ਜੂਥ ਸਮਾਣੇ ॥
सतिगुरि खेमा ताणिआ जुग जूथ समाणे ॥
Saṯgur kẖemā ṯāṇiā jug jūth samāṇe.
The Guru has pitched the tent; under it, all the ages are gathered.
ਅਨਭਉ ਨੇਜਾ ਨਾਮੁ ਟੇਕ ਜਿਤੁ ਭਗਤ ਅਘਾਣੇ ॥
अनभउ नेजा नामु टेक जितु भगत अघाणे ॥
Anbẖao nejā nām tek jiṯ bẖagaṯ agẖāṇe.
He carries the spear of intuition, and takes the Support of Naam, the Name of the Lord, through which the devotees are fulfilled.
ਗੁਰੁ ਨਾਨਕੁ ਅੰਗਦੁ ਅਮਰੁ ਭਗਤ ਹਰਿ ਸੰਗਿ ਸਮਾਣੇ ॥
गुरु नानकु अंगदु अमरु भगत हरि संगि समाणे ॥
Gur Nānak angaḏ amar bẖagaṯ har sang samāṇe.
Guru Nanak, Guru Angad and Guru Amar Daas, through devotional worship, have merged into the Lord.
ਇਹੁ ਰਾਜ ਜੋਗ ਗੁਰ ਰਾਮਦਾਸ ਤੁਮ੍ਹ੍ਹ ਹੂ ਰਸੁ ਜਾਣੇ ॥੧੨॥
इहु राज जोग गुर रामदास तुम्ह हू रसु जाणे ॥१२॥
Ih rāj jog gur Rāmḏās ṯumĥ hū ras jāṇe. ||12||
O Guru Raam Daas, You alone know the taste of this Raja Yoga. ||12||
Sometime last year I heard this haunting melody from Nirinjan Kaur ... and fell in love with it. Since then I have been singing it and recording it and adding instruments to it gradually. Thanks to Rajesh Prasanna for his bansuri, Kimberly Foree for her oboe and Christine Linge for background vocals.
A note about the translation on the video -- it is not possible to translate gurbani so these are just my feelings while singing this shabad. These can change depending on the day I sing it. It is just a snapshot of what my thinking was one day. If you really want to understand the meaning of the shabad, I encourage you to do your own interpretation ...
ਸਮਰਥ ਗੁਰੂ ਸਿਰਿ ਹਥੁ ਧਰ੍ਯ੍ਯਉ ॥
समरथ गुरू सिरि हथु धर्यउ ॥
Samrath gurū sir hath ḏẖaryao.
The All-powerful Guru placed His hand upon my head.
भनि दास सु आस जगत्र गुरू की पारसु भेटि परसु कर्यउ ॥
Bẖan ḏās so ās jagṯar gurū kī pāras bẖet paras kar▫ya▫o.
So speaks the Lord's slave: Guru Raam Daas placed His Faith in Guru Amar Daas, the Guru of the World; touching the Philosopher's Stone, He was transformed into the Philosopher's Stone.
Guru Ram Das was born on September 24, 1534, to simple and devout parents, Hari Das and Anup Devi, in Lahore. Originally named Jetha, meaning "the first-born," he was a striking young man known for his handsomeness and strong sense of spirituality. Throughout his formative years, he often sought the company of religious individuals.
One significant turning point in Jetha's life occurred when he encountered a group of Sikhs on their way to Goindwal to pay respects to Guru Amar Das. Intrigued, Jetha decided to join them on their journey. Upon reaching Goindwal, Guru Amar Das was struck by Jetha's pleasant demeanor and profound devotion. While the others returned to Lahore, Jetha chose to remain and become a disciple of Guru Amar Das.
Jetha's dedicated service and unwavering devotion to Guru Amar Das led to his marriage to Guru Amar Das's younger daughter, Bibi Bhani. Together, they had three sons, named Prithi Chand, Mahadev, and Arjan Dev.
Under the guidance of Guru Amar Das, Jetha served as a trusted disciple and even represented Guru Ram Das before the Mughal royal court, defending Sikhism against charges of maligning both Hindu and Muslim religions. He proclaimed that birth and caste held no significance before God, emphasizing that it was one's deeds that defined them. He strongly opposed exploiting ignorant individuals with superstitions and upheld the ideals of compassion, self-surrender, and equality. The Emperor Akbar was deeply impressed by Jetha's explanation of Sikhism and dismissed all accusations.
Jetha's spiritual journey culminated when he succeeded Guru Amar Das as the fourth Sikh Guru. He adopted the name Guru Ram Das, which means "servant of God." During his tenure, he made significant contributions to Sikhism. He played a pivotal role in the construction of the city of Ramdaspur, which was later named Amritsar, and the excavation of the sacred pool known as Amritsar, the foundation of the renowned Harmandir Sahib, or the Golden Temple.
Guru Ram Das encouraged Sikhs to actively engage in the joys and sorrows of others, emphasizing that true fulfillment came not only through meditation but also through selfless service and empathy. He played a key role in shaping the Sikh marriage ceremony, Anand Karaj, by composing the Lawan, a hymn central to the ceremony, emphasizing God's role in the union of the couple.
Guru Ram Das also sent his youngest son, Arjan, to Lahore to oversee the needs and education of Sikhs in that region. Arjan's love and devotion to his father were expressed through heartfelt poems, which were intercepted and concealed by his jealous elder brother, Prithi Chand. Upon discovering this betrayal, Guru Ram Das instructed Arjan to return, anointed him as his successor, and publicly denounced Prithi Chand for his actions.
Guru Ram Das's life was marked by selflessness, devotion, and a commitment to Sikhism. He passed away on September 1, 1581, leaving behind a profound legacy that continues to inspire Sikhs and people of all backgrounds.
Translation of "Gur Satgur Ka Jo Sikh Akhavey"
One who calls himself a Sikh of the Guru, the True Guru, shall rise in the early morning hours and meditate on the Lord's Name.
Upon arising early in the morning, he is to bathe, and cleanse himself in the pool of nectar.
Following the Instructions of the Guru, he is to chant the Name of the Lord, Har, Har. All sins, misdeeds and negativity shall be erased.
Then, at the rising of the sun, he is to sing Gurbani; whether sitting down or standing up, he is to meditate on the Lord's Name.
One who meditates on my Lord, Har, Har, with every breath and every morsel of food - that GurSikh becomes pleasing to the Guru's Mind.
That person, unto whom my Lord and Master is kind and compassionate - upon that GurSikh, the Guru's Teachings are bestowed.
Servant Nanak begs for the dust of the feet of that GurSikh, who himself chants the Naam, and inspires others to chant it. ||2||
Singing oneness!
