SGGS p 347 Raga Aasa M: 1, Sodar.

Rāg āsā mėhlā 1 gẖar 1 so ḏar.

Composition of the first Guru in Raga Aasa to be sung to the first beat, the composition Sodar.

ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧

So ḏar rāg āsā mėhlā 1

Sodar composition of the first Guru in Raga Aasa.

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 (Root 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 Jap-u. 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 duties 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.

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

Dharam Rai is the metaphoric judge in the Divine Court and considers deeds of all. ‘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 may 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. Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge and owe allegiance to the Creator.

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; while they (sohan-i = look good) are respected and (sadaa) ever (savaarey) adorned, i.e. worshipped by people, (terey = your) in Your place.

they are (sadaa) ever (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-i) in (samaadhi) meditation acknowledge (tudhno) You as do (saadh) the seekers (beechaarey) in contemplation

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ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥

Gāvan ṯuḏẖno jaṯī saṯī sanṯokẖī gāvan ṯuḏẖno vīr karāre.

(Jati) the celibates, (sati) the charity givers, (santokhi) the contented ones – those happy with Divine will – and (karaarey) the great (veer) warriors acknowledge (tudhno) You i.e. they have been given these roles and ability by You.

ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥

Gāvan ṯuḏẖno pandiṯ paṛan rakẖīsur jug jug veḏā nāle.

(Pandit) the Learned scholars who (parran-i) read scriptures and (rakheesur) the great sages (gaavah-i) praise (tudhno) You (jug jug = age after age) forever (naaley = with) according to (veydaa) the teachings of the Vedas/scriptures;

ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥

Gāvan ṯuḏẖno mohṇī▫ā man mohan surag macẖẖ pa▫i▫āle.

(Mohneea) captivating beautiful ladies who (mohan-i) fascinate (man) the mind (gaavah-i= sing) acknowledge (tudhno) You; as do (surag-u) heaven, (machh) the world and (paiaaley) the nether regions, i.e. all creation;

Note: According to Hindu mythology the gods and demons together churned the ocean which brought out fourteen jewels, things of great value. Also the Hindus hold sixty eight pilgrim centers as sacred. These are referred to in the next line:

ਗਾਵਨਿ ਤੁਧਨੋ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥

Gāvan ṯuḏẖno raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle.

The mythological fourteen (ratan) jewels (naaley) along-with (atth-satth) the sixty eight (teerath) places of Hindu Pilgrimage acknowledge (tudhno) You – i.e. the devotees visit them to find You.

Note: A story about churning the ocean appears in the Bhagavata Purana, the Mahabharata and the Vishnu Purana. The fourteen rattans or jewels were as follows:

1. Chandra’ (Moon)
   2. ‘Parijat’ , a tree in the Paradise of Lord Indra
   3. ‘Airavat’ , a multi-tusked elephant for Lord indra
   4. ‘Kamadhenu’ , a cow which provides desired objects
   5. ‘Uchchaihsravas’ – the white horse for Lord Indra
   6. ‘Sankha’ the conch of Lord Vishnu used for victory
   7. ‘Gada’, the mace.
   8. ‘Laxmi’, goddess of wealth
   9. ‘Rambha’, the apsara (celestial beauty) for heaven
   10. ‘Ratnas’, (gems and jewel)
   11. ‘Kalpavriksha, a tree fulfilling one’s wishes
   12. ‘Dhanwantari’, the physician for all Gods.
   13. ‘Mada, a goddess
   14. ‘Amrit’ (the nectar drinking which one becomes immortal) in a golden chalice (Kumbha).

(Source: Web page Samudra Manthan and 14 Ratnas).

The above list varies from Purana to Purana.

ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥

Gāvan ṯuḏẖno joḏẖ mahābal sūrā gāvan ṯuḏẖno kẖāṇī cẖāre.

All the (mahabal = powerful) great (jodh) warriors and (soora) the brave ones acknowledge (tudhno) You, as do (chaarey) all the four ways of creating (khaani) life forms – namely Andaj – from egg/birds, Jeyraj = from womb/mammals, Seytaj – from perspiration/ticks, Utbhuj – from soil/worms and plants.

Note: The four life forms are Andaj – born from the egg, jayraj – born from the womb, Seytaj – born as a result of sweat, and Utbhuj – born in the soil.

The next set of entities are those held in space by the Creator:

ਗਾਵਨਿ ਤੁਧਨੋ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਤੇਰੇ ਧਾਰੇ ॥

(Khandd) the planets, (manddal) galaxies and (brahmandda) universes created and (rakhey) placed in space (teyrey) by You, acknowledge (tudhno) You – conform to Divine commands i.e. cosmic laws.

The planets, galaxies and universes created and supported in space acknowledge You.

Note: As may be seen not only the earth but other galaxies and universes have been mentioned.

The above verses mention how everyone and everything acknowledges the Creator. An important statement next mentions which humans sing God’s praises:

ਸੇਈ ਤੁਧਨੋ ਗਾਵਨਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥ ਹੋਰਿ ਕੇਤੇ ਤੁਧਨੋ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਬੀਚਾਰੇ ॥

Se▫ī ṯuḏẖno gāvan jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.Hor keṯe ṯuḏẖno gāvan se mai cẖiṯ na āvan Nānak ki▫ā bīcẖāre

O Almighty, (Seyee) only those (jo) who (tudh bhaavan-i) are liked by (tudh-u) You, i.e. whom you motivate, (gaavan = sing) praise/obey (tudhno) You; such (bhagat) devotees (teyrey) of Yours are (ratey) imbued with your love and (rasaaley) relish it.

(Keytey) how many (hor-i) more who (gaavan-i) praise (tudhno) You but (sey) they do not (aavan) come to (mai) my (chit) mind i.e. they are beyond count and Nanak (kia = how, beechaarey = think) cannot express any view of them.

This means that remembrance of God’s virtues comes by Divine grace

All entities mentioned above are perishable, but their creator is not:

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥ ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.

(Soee soee = only that) there is only one (sach-u) Eternal (sahib-u) Master (sadaa) forever, and (naaee) Naam/writ of (saacha) the Eternal applies (saachi) forever; the creation is perishable but the Creator who (rachaaee) made it (hai) is present now, (bhi hosi) shall also be and (jaaey na jaasi) shall not perish now or later i.e. is Eternal.

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥ ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī.Kar kar ḏekẖai kīṯā āpṇā ji▫o ṯis ḏī vadi▫ā▫ī.

It is the Creator (jin) who (kar-i kar-i) made (rachna) the creation (rangi rangi) of different (jinsi) contents and of numerous (bhaati) types as (maaiaa/maya) world play;

IT (kar-i kar-i) creates and (deykhai) watches the creation; (jiau) as is (tis = that, di = of) God’s (vadiaaee) greatness – who is both the Creator and Sustainor.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥ ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥

Jo ṯis bẖāvai so▫ī karsī fir hukam na karṇā jā▫ī.So pāṯisāhu sāhā paṯisāhib Nānak rahaṇ rajā▫ī. ||1||

The Creator (karsi) does (jo) what (bhaavai) pleases (tis-u) IT; (na karna) no one can give (Hukam-u) orders (phir-i = turning round) to the Almighty, i.e. is the lone Supreme Master

(So = that) the Almighty (patisahib-u) Supreme Master is (saahu) the Master of (paatsaah-u) the Emperors; everyone and everything (rahan-u) lives/goes (rajaaee) by IT’s will – the Divine writ. 1.