So Dar - Meanings

Ishna · #1 (**permalink**) 31-May-2011, 16:28 PM

Sat Sri Akal Ji

Every morning I read a version of the shabad So Dar in Japji Sahib, and every evening I read it again in Rehras Sahib, and I would like to hear what this cyber sangat has to say about the meaning of this shabad. It appears 3 times in Sri Guru Granth Sahib Ji, and twice in nitnem bania. So I would like to foster a deeper understanding about it.

My initial reaction to this shabad is that it paints a picture of the whole of creation being a symphony created by Waheguru, it seems to speak of massive variety in creation and unity at the same time.

I'm curious about what is meant by 'singing' since obviously constellations don't "sing" as such.

Please share your thoughts.

Here's the version in Japji Sahib using Dr Sant Singh Khalsa's translation:

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
So ḏar kehā so gẖar kehā jiṯ bahi sarab samāle.
Where is that Gate, and where is that Dwelling, in which You sit and take care of all?

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥
vāje nāḏ anek asankẖā keṯe vāvaṇhāre.
The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there.

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥
Keṯe rāg parī si▫o kahī▫an keṯe gāvaṇhāre.
So many Ragas, so many musicians singing there.

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥
Gāvahi ṯuhno pa▫uṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu▫āre.
The praanic wind, water and fire sing; the Righteous Judge of Dharma sings at Your Door.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥
Gāvahi cẖiṯ gupaṯ likẖ jāṇėh likẖ likẖ ḏẖaram vīcẖāre.
Chitr and Gupt, the angels of the conscious and the subconscious who record actions, and the Righteous Judge of Dharma who judges this record sing.

ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥
Gāvahi īsar barmā ḏevī sohan saḏā savāre.
Shiva, Brahma and the Goddess of Beauty, ever adorned, sing.

ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
Gāvahi inḏ iḏāsaṇ baiṯẖe ḏeviṯi▫ā ḏar nāle.
Indra, seated upon His Throne, sings with the deities at Your Door.

ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ ॥
Gāvahi siḏẖ samāḏẖī anḏar gāvan sāḏẖ vicẖāre.
The Siddhas in Samaadhi sing; the Saadhus sing in contemplation.

ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ ॥
Gāvan jaṯī saṯī sanṯokẖī gāvahi vīr karāre.
The celibates, the fanatics, the peacefully accepting and the fearless warriors sing.

ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
Gāvan pandiṯ paṛan rakẖīsar jug jug veḏā nāle.
The Pandits, the religious scholars who recite the Vedas, with the supreme sages of all the ages, sing.

ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥
Gāvahi mohṇī▫ā man mohan surgā macẖẖ pa▫i▫āle.
The Mohinis, the enchanting heavenly beauties who entice hearts in this world, in paradise, and in the underworld of the subconscious sing.

ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
Gāvan raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle.
The celestial jewels created by You, and the sixty-eight holy places of pilgrimage sing.

ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥
Gāvahi joḏẖ mahābal sūrā gāvahi kẖāṇī cẖāre.
The brave and mighty warriors sing; the spiritual heroes and the four sources of creation sing.

ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥
Gāvahi kẖand mandal varbẖandā kar kar rakẖe ḏẖāre.
The planets, solar systems and galaxies, created and arranged by Your Hand, sing.

ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
Se▫ī ṯuḏẖuno gāvahi jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.
They alone sing, who are pleasing to Your Will. Your devotees are imbued with the Nectar of Your Essence.

ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥
Hor keṯe gāvan se mai cẖiṯ na āvan Nānak ki▫ā vīcẖāre.
So many others sing, they do not come to mind. O Nanak, how can I consider them all?

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.
That True Lord is True, Forever True, and True is His Name.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.
He is, and shall always be. He shall not depart, even when this Universe which He has created departs.

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī.
He created the world, with its various colors, species of beings, and the variety of Maya.

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
Kar kar vekẖai kīṯā āpṇā jiv ṯis ḏī vadi▫ā▫ī.
Having created the creation, He watches over it Himself, by His Greatness.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
Jo ṯis bẖāvai so▫ī karsī hukam na karṇā jā▫ī.
He does whatever He pleases. No order can be issued to Him.

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
So pāṯisāhu sāhā pāṯisāhib Nānak rahaṇ rajā▫ī. ||27||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/35550-so-dar-meanings.html
He is the King, the King of kings, the Supreme Lord and Master of kings. Nanak remains subject to His Will. ||27||
And here is the version from Rehras, again the Dr's translation:

ਸੋ ਦਰੁ ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧
So ḏar rāg āsā mėhlā 1
So Dar ~ That Door. Raag Aasaa, First Mehl:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaŉkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਸੋ ਦਰੁ ਤੇਰਾ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥
So ḏar ṯerā kehā so gẖar kehā jiṯ bahi sarab samāle.
Where is That Door of Yours and where is That Home, in which You sit and take care of all?

ਵਾਜੇ ਤੇਰੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਤੇਰੇ ਵਾਵਣਹਾਰੇ ॥
vāje ṯere nāḏ anek asankẖā keṯe ṯere vāvaṇhāre.
The Sound-current of the Naad vibrates there for You, and countless musicians play all sorts of instruments there for You.

ਕੇਤੇ ਤੇਰੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਹਿ ਕੇਤੇ ਤੇਰੇ ਗਾਵਣਹਾਰੇ ॥
Keṯe ṯere rāg parī si▫o kahī▫ahi keṯe ṯere gāvaṇhāre.
There are so many Ragas and musical harmonies to You; so many minstrels sing hymns of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਪਵਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥
Gāvan ṯuḏẖno pavaṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu▫āre.
Wind, water and fire sing of You. The Righteous Judge of Dharma sings at Your Door.

ਗਾਵਨਿ ਤੁਧਨੋ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਨਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਬੀਚਾਰੇ ॥
Gāvan ṯuḏẖno cẖiṯ gupaṯ likẖ jāṇan likẖ likẖ ḏẖaram bīcẖāre.
Chitr and Gupt, the angels of the conscious and the subconscious who keep the record of actions, and the Righteous Judge of Dharma who reads this record, sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਈਸਰੁ ਬ੍ਰਹਮਾ ਦੇਵੀ ਸੋਹਨਿ ਤੇਰੇ ਸਦਾ ਸਵਾਰੇ ॥
Gāvan ṯuḏẖno īsar barahmā ḏevī sohan ṯere saḏā savāre.
Shiva, Brahma and the Goddess of Beauty, ever adorned by You, sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਇੰਦ੍ਰ ਇੰਦ੍ਰਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥
Gāvan ṯuḏẖno inḏar inḏarāsaṇ baiṯẖe ḏeviṯi▫ā ḏar nāle.
Indra, seated on His Throne, sings of You, with the deities at Your Door.

ਗਾਵਨਿ ਤੁਧਨੋ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਤੁਧਨੋ ਸਾਧ ਬੀਚਾਰੇ ॥
Gāvan ṯuḏẖno siḏẖ samāḏẖī anḏar gāvan ṯuḏẖno sāḏẖ bīcẖāre.
The Siddhas in Samaadhi sing of You; the Saadhus sing of You in contemplation.
ਗਾਵਨਿ ਤੁਧਨੋ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਨਿ ਤੁਧਨੋ ਵੀਰ ਕਰਾਰੇ ॥
Gāvan ṯuḏẖno jaṯī saṯī sanṯokẖī gāvan ṯuḏẖno vīr karāre.
The celibates, the fanatics, and the peacefully accepting sing of You; the fearless warriors sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸੁਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥
Gāvan ṯuḏẖno pandiṯ paṛan rakẖīsur jug jug veḏā nāle.
The Pandits, the religious scholars who recite the Vedas, with the supreme sages of all the ages, sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗੁ ਮਛੁ ਪਇਆਲੇ ॥
Gāvan ṯuḏẖno mohṇī▫ā man mohan surag macẖẖ pa▫i▫āle.
The Mohinis, the enchanting heavenly beauties who entice hearts in paradise, in this world, and in the underworld of the subconscious, sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥
Gāvan ṯuḏẖno raṯan upā▫e ṯere aṯẖsaṯẖ ṯirath nāle.
The celestial jewels created by You, and the sixty-eight sacred shrines of pilgrimage, sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਨਿ ਤੁਧਨੋ ਖਾਣੀ ਚਾਰੇ ॥
Gāvan ṯuḏẖno joḏẖ mahābal sūrā gāvan ṯuḏẖno kẖāṇī cẖāre.
The brave and mighty warriors sing of You. The spiritual heroes and the four sources of creation sing of You.

ਗਾਵਨਿ ਤੁਧਨੋ ਖੰਡ ਮੰਡਲ ਬ੍ਰਹਮੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਤੇਰੇ ਧਾਰੇ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550
Gāvan ṯuḏẖno kẖand mandal barahmandā kar kar rakẖe ṯere ḏẖāre.
The worlds, solar systems and galaxies, created and arranged by Your Hand, sing of You.

ਸੇਈ ਤੁਧਨੋ ਗਾਵਨਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥
Se▫ī ṯuḏẖno gāvan jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.
They alone sing of You, who are pleasing to Your Will. Your devotees are imbued with Your Sublime Essence.

ਹੋਰਿ ਕੇਤੇ ਤੁਧਨੋ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਬੀਚਾਰੇ ॥
Hor keṯe ṯuḏẖno gāvan se mai cẖiṯ na āvan Nānak ki▫ā bīcẖāre.
So many others sing of You, they do not come to mind. O Nanak, how can I think of them all?

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
So▫ī so▫ī saḏā sacẖ sāhib sācẖā sācẖī nā▫ī.
That True Lord is True, forever True, and True is His Name.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥
Hai bẖī hosī jā▫e na jāsī racẖnā jin racẖā▫ī.
He is, and shall always be. He shall not depart, even when this Universe which He has created departs.

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥
Rangī rangī bẖāṯī kar kar jinsī mā▫i▫ā jin upā▫ī.
He created the world, with its various colors, species of beings, and the variety of Maya.

ਕਰਿ ਕਰਿ ਦੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਉ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥
Kar kar ḏekẖai kīṯā āpṇā ji▫o ṯis ḏī vadi▫ā▫ī.
Having created the creation, He watches over it Himself, by His Greatness.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਫਿਰਿ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
Jo ṯis bẖāvai so▫ī karsī fir hukam na karṇā jā▫ī.
He does whatever He pleases. No one can issue any order to Him.

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੧॥
So pāṯisāhu sāhā paṯisāhib Nānak rahaṇ rajā▫ī. ||1||
He is the King, the King of kings, the Supreme Lord and Master of kings. Nanak remains subject to His Will. ||1||

spnadmin · #2 (**permalink**) 31-May-2011, 20:46 PM

It is a reference to the "naad" or cosmic musical vibration that holds the creation together.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550

Gurbani is many things. One of those things is poetry. When you read poetry, to get them most from it, reading one line at a time, at first will not help. Look for the big metaphor that creates the context for all the verses taken together as a whole, and verses and words together. In So Dar the metaphor is speaking to the current or vibration - "singing" - that is a mystical representation of a transcendent process. As a metaphor every level of creation is participating in that "song." As a metaphor all of creation engages in a kind of kirtan. This is the vibration that passes through al, devotion (baghati), that holds the universe together.

ਵਾਜੇ ਤੇਰੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਤੇਰੇ ਵਾਵਣਹਾਰੇ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550
vāje ṯere nāḏ anek asankẖā keṯe ṯere vāvaṇhāre.
The Sound-current of the Naad vibrates there for You, and countless musicians play all sorts of instruments there for You.

Sometimes we get a hint. The northern lights actually do sing on a winter's night. Of course this shabad is about much more.

RamanS · #3 (**permalink**) 31-May-2011, 21:29 PM

http://www.sikhphilosophy.net/jap-ji...auri-27th.html

Sat Sri Akal,

I have been wondering about this shabad too and I like Amarpal's understanding of So Dar. IMHO I think singing stands for a vibration or an effort to connect with The Sat. In the first line, I like to think of the house as everything around us that we can think of - this world,universe,nature, etc. I like to think of the gate/door as our minds as we interpret everything we see and experience through our minds. Then the shabad goes on to describe the many ways humans have attempted to describe or to reach this Sat. The shabad ends in telling us that after all the constructions of the mind, there is only the One who is Eternal. Even if all the things described earlier existed they were all created by the One Sat and therefore we should abandon all these other methods and focus instead on the One Sat.

Sorry if I said anything wrong, but these are just my thoughts and understanding so far. I appreciate any feedback on what I have said. Thanks.

Ishna · #4 (**permalink**) 01-Jun-2011, 05:12 AM

Thank you both for your replies. I did read Amarpal's post a little while ago and should probably have posed my question there. I'm not sure I agree 100% with Amarpal's interpretation but that could just be due to my own lack of understanding gurbani. Amarpal ji seems to be saying that the examples given about who sings are actually describing ways people have tried to connect to Waheguru and in reflective of plurality. I tend to view the shabad in reverse - to me it's like Guruji is saying we are immersed in this creation which is (I agree with you here RamanS ji) the doorway the god. It's generates in my mind a wonderful image of the variety of creation as it is like an orchestra created by god, so I get a vibe of unity from the shabad and not pluralism. I could be misunderstanding though, I mean no disrespect.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550

One line which is translated differently by the dr and Amarpal's source is the line just after the constellations sing. Sorry I'm on my iPod and can't copy/paste just at the minute). The dr says that which is pleasing to god sings, but Amarpal says only they sing who do it correctly - I'm confused by thatbecause the first part of the shabdgives examples of what is singing - and I wouldn't say they're all "doing it right" per sikhi but certainly "doing it right" as being god's creation. Another division being created between the Sikh and the rest of creation, I think. Obviously there is a difference between a gursikh and the restof creation as they seek to sing in tune with hukam, but you can't get a better example of something singing in tune with hukam than a solar system!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550

I appreciate any further thought about this reoccuring shabad.

Ish

Gyani Jarnail Singh · #5 (**permalink**) 01-Jun-2011, 08:47 AM

WE..I mean most of us..always FORGET that HIS MEHR is the over riding consideration. NO MEHR..ZILCH. period. AS guru nanak ji has said in japji itself..one tongue reciting/singing..a million tongues doing it..He is NOT attained..until its HIS MEHR.

1.Guru nanak ji met with the Sidhs and Yogis. There is nothing for miles around except one solitary tree of the REETHA FRUIT which is very bitter and used to make soap in the old days. The Yogis tell Guru Ji..feed us a something sweet. Guru Ji looks at Bhai mardana and tells him..climb that reetha tree. Bhai mardana doesnt ask why ?? He simply climbs up...and then awaits Guru jsi next Command. Guru Ji commands..SHAKE the branches...and bitter reethas fall to the ground. Guru ji tells Mardana to coem down, collect the reethas on the GROUND and feed the Yogis. They of course KNOW reethas are bitter and politley refuse Bhai mardana..until one yogi decides..why NOT ?? so he takes one reetha from mardana Ji...peels off a tiny bit and puts it in his mouth..the sweetness is so great he goes into a blissful eye closing samadhi....tasting the amrit..when he opens his eyes..he asks Mardana Ji to give him ALL the reethas..and they are all sweet !! Seeing this..the other Yogis also rush to the tree and shake it..more reethas fall to the ground..BUT when tasted they are ALL BITTER !!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550
Whats the difference ??
The earlier reethas have the "MEHR"....the subsequent reethas are by the WISH of the Yogis...but dont have the MEHR of Guru nanak. When WE DECIDE we WANT to PLEASE HIM..He is NOT PLEASED...unless HE has decided to be pleased !! His MEHR.PERIOD.

Ambarsaria · #6 (**permalink**) 10-Jun-2011, 00:55 AM

Sat Sri Akal a humble submission based on Professor Sahib Singh ji's Guru Granth Darpan,

Quote:

Essence of Pauri 27th, Japji Sahib per Ambarsaria

Guru Ji poses a question, what kind of a house and what entrance defines this house that the creator resides in while taking care of all of the creation?
Guru Ji says it feels like it is a symphony of limitless elements that constitute the writers, the singers and many a musical accompaniments that are all in unison.
In the middle of this Pauri, Guru Ji then gives commonly identifiable examples that people would be familiar with in their understanding of the day. These are the gathering that makes the symphony, the choir and the writers that are in unison.

Guru ji names elements like,
Primary Earth, wind and fire

The places and temples of worship

The sun, moon and earth

The stars and rest of the universe

The elements and diamonds and the mines these are dug out of

Guru ji exemplifies without identifying exclusivity of the ways such act in the humanity and living like,
Hermits of wisdom

The benevolent

The warrior and mighty

The Brahmins/Pandits

Guru ji also flags such existing beliefs of the times and mythology characters without classifying any such as the creator or the supreme including,
Chitr and Gupt, the so called characters who keep track of everyone’s good and bad deeds

Dharamraj, the decision maker of fates

Many Goddesses and Gods of mythology like Shiva, Brahma, Inders, etc.

The concubines of heaven that entice

Guru ji then qualifies that only participants taking part in such symphony of unison and praise are the one’s that creator loves
- Guru ji says that he cannot complete the list of all even with due consideration
  - There being infinite others

Guru ji concludes:
- The true creator of all creation based on truth is,
  - Ever and Omni-present
  - The creator can be best described as one who creates and watches the so created
  - Creator does what pleases and is not sub-servient to any
  - The creator is above all and Nanak says we should live in consonance with the creation

Any comments appreciated and I welcome any corrections and errors are mine.

Sat Sri Akal.

spnadmin · #7 (**permalink**) 10-Jun-2011, 05:16 AM

I think Ishna ji was asking about the metaphor of "singing" or how the creation sings.

Ishna · #8 (**permalink**) 10-Jun-2011, 07:44 AM

Thank you Ambarsaria ji for your valuable contribution!! My question was about meaning of So Dar in general but I got myself hung up on the 'singing' part. Sorry SPNadmin!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550

I think I like So Dar very much as a foundational Sikh concept bani - that all of creation is a symphony.

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=35550
Now I've just got to figure out how to sing in tune...

Ambarsaria · #9 (**permalink**) 10-Jun-2011, 07:53 AM

Quote:

Originally Posted by spnadmin

I think Ishna ji was asking about the metaphor of "singing" or how the creation sings.

spnadmin ji thanks for the flag on Ishna ji's request. I add a comment below as it was for me a kind of metaphor that required no elaboration.

Quote:

Metaphorical Singing Elaboration in Pauri 27 of Japji Sahib ji

For me the terms used in the this composition related to this metaphor are the following,
ਗਾਵਹਿ “gāvahi”
ਗਾਵਨਿ “gāvan”
These are literally "singular" and "plural" forms for singing and as used in this "Pauri" are the metaphor of "expressing" or "expression".

So what is meant then by these in the context of the Pauri,

Example:

The usage for human like association is to "say", "sing", "contemplate without sound in your mind" like we hum in our mind a song or the like without making a sound.
Contemplate without sound is also a statement of developing understanding

For other objects this translates into expressible attributes like,
motion of air

motion of light
diamonds as if shining/shimmering light

motion of planets

Note: I do not believe Guru ji meant motion and expression of singing as in quantum mechanics motion of sub-atomic particles and energy but then again who am I

spnadmin ji I hope above helps.

Ishna ji I was too far down writing the above so I am posting even though you have clarified. For me singing in tune is to "develop understanding". Singing in tune by (

Jappo Satnam Satnam Satnam Ji, Waheguru Waheguru Waheguru Ji

) itself is of little value even though many will attest to its cosmic effects

.

To each its own, as is said.

Sat Sri Akal.

Note: Just a suggestion to try. Understand this "Pauri" and then "hum silently internally" in your mind. I believe it creates a kind of peacefulness and illustrates what is "in consonance" in terms of creation and harmony there in! Kind of a soundless harmonium inside!