ikoaṅkār sati nāmu kartā purakhu nirbhaü nirvairu akāl mūrati ajūnī saibhaṅ gur prasādi.
āsā mahalā 1.
vār salokā nāli
salok bhī mahale pahile ke likhe
ṭunḍe asrājai kī dhunī.
āsā mahalā 1.
vār salokā nāli
salok bhī mahale pahile ke likhe
ṭunḍe asrājai kī dhunī.
ikoaṅkār sati nāmu kartā purakhu nirbhaü nirvairu akāl mūrati ajūnī saibhaṅ gur prasādi. |
āsā mahalā 1. |
vār salokā nāli |
salok bhī mahale pahile ke likhe |
ṭunḍe asrājai kī dhunī. |
One creative and pervasive Force (IkOankar) is unique and unparalleled. IkOankar’s Identification (Nam) is eternal. IkOankar is the Creator of the entire visible and invisible creation; pervades it beyond gender. IkOankar is without fear; there is no other equal to IkOankar. IkOankar is without enmity; there is only IkOankar, no other. IkOankar is formless and beyond the influence of time. IkOankar is unborn; does not take birth or die. IkOankar is Self-Illuminated and Self-Existent; not dependent on any other source. IkOankar can only be realized through the grace of Wisdom (Guru).
In Rag Asa, composition revealed to the First Embodiment, Guru Nanak Sahib.
In this var, the pauris have been accompanied by saloks.
Most of the saloks recorded in the pauris of this var are also revealed to the First Embodiment, Guru Nanak Sahib.
The pauris of this var are to be sung to the tune of the var of ‘maimed Asraj.’
In Rag Asa, composition revealed to the First Embodiment, Guru Nanak Sahib.
In this var, the pauris have been accompanied by saloks.
Most of the saloks recorded in the pauris of this var are also revealed to the First Embodiment, Guru Nanak Sahib.
The pauris of this var are to be sung to the tune of the var of ‘maimed Asraj.’
1 creative and all-pervasive Supreme Being. Eternal Nam. Creator-Being. Fear-less. Enmity-less. Timeless-Form. Un-Born. Self-Illuminated. (Realized) by Guru’s grace.
Asa, First Embodiment.
Var, with saloks.
The saloks written are also of the First Embodiment.
The tune of maimed Asraj.
Bhai Gurdas has explained the invocatory verse or the Mul Mantra thus:
ekā ikaṅkāru likhi dekhāliā. ūṛā oaṅkāru pāsi bahāliā. satināmu kartār nirbhaü bhāliā. nirvairahu jaikāru ajūni akāliā. sacu nīsāṇu apāru joti ujāliā. pañj akhar upkār nāmu samāiā. parmesur sukhu sāru nadari nihāliā. naü aṅgi sunn sumār saṅgi nirāliā. nīl anīl vīcāri piram piāliā. 15. – Bhai Gurdas, Var 3, Pauri 15
ekaṅkāru ikāṁg likhi ūṛā oaṅkāru likhāiā. satinām kartā purakhu nirbhaü hui nirvairu sadāiā. akāl mūrati partakhi soi nāu ajūnī sabhaṅ bhāiā. gurparsādi su ādi sacu jugah jugantaru hoṁdā āiā. haibhī hosī sacu nāu sacu darsaṇu satigurū dikhāiā. sabadu surati livlīṇu hui guru celā parcā parcāiā. guru celā rahrāsi kari vīh ikīh caṛhāu caṛhāiā. gurmukhi sukh phalu alakh lakhāiā. 1. – Bhai Gurdas, Var 39, Pauri 1
(for reference only; translation will be done in the next version)
Asa, First Embodiment.
Var, with saloks.
The saloks written are also of the First Embodiment.
The tune of maimed Asraj.
Bhai Gurdas has explained the invocatory verse or the Mul Mantra thus:
ekā ikaṅkāru likhi dekhāliā. ūṛā oaṅkāru pāsi bahāliā. satināmu kartār nirbhaü bhāliā. nirvairahu jaikāru ajūni akāliā. sacu nīsāṇu apāru joti ujāliā. pañj akhar upkār nāmu samāiā. parmesur sukhu sāru nadari nihāliā. naü aṅgi sunn sumār saṅgi nirāliā. nīl anīl vīcāri piram piāliā. 15. – Bhai Gurdas, Var 3, Pauri 15
ekaṅkāru ikāṁg likhi ūṛā oaṅkāru likhāiā. satinām kartā purakhu nirbhaü hui nirvairu sadāiā. akāl mūrati partakhi soi nāu ajūnī sabhaṅ bhāiā. gurparsādi su ādi sacu jugah jugantaru hoṁdā āiā. haibhī hosī sacu nāu sacu darsaṇu satigurū dikhāiā. sabadu surati livlīṇu hui guru celā parcā parcāiā. guru celā rahrāsi kari vīh ikīh caṛhāu caṛhāiā. gurmukhi sukh phalu alakh lakhāiā. 1. – Bhai Gurdas, Var 39, Pauri 1
(for reference only; translation will be done in the next version)
‘Asa ki Var’ commences with the invocation or the Mul Mantra. The Mul Mantra contains adjectives which highlight the greatness or the unique qualities of Oankar.
The befitting employment of words for eulogy like ‘sati nāmu’ (Eternal Nam), ‘kartā purakhu’ (Creator-Being), ‘nirbhaü’ (Fear-less), ‘nirvairu’ (Enmity-less), ‘akāl mūrati’ (Timeless-Form), ajūnī’ (Un-Born), ‘saibhaṅ’ (Self-Illuminated) etc. have been arranged sequentially, in order to describe Oankar as One, the unique life-giving Force that cannot be paralleled to anyone, Whose Nam is true, Who is the creator and also manifests within creation, without fear, without enmity, beyond time, beyond the cycle of life and death, and self-illuminating. The employment of such words, highlighting the qualities of Oankar in this manner, is a pioneering attempt. Therefore, from a linguistic point of view, the use of these terms is extremely original and creative.
The words in the invocation or the Mul Mantra are adjectives that describe the qualities of ‘oaṅkār’ (creative and all-pervasive Supreme Being). Whereas the last word-pair ‘gur prasādi’ (through the grace of the Guru), is not an adjective particularly due to its grammatical formation. This way, the first Guru, Guru Nanak Sahib, through deviation from the established standards in the word order, is depicting the importance of Guru in attaining Oankar. The Guru conveys that it is through the Guru’s grace that the revered omnipotent Oankar of infinite qualities can be attained.
In the invocation or the Mul Mantra, any auxiliary words or verbs have not been used; instead all the words in it are joined with each other. Thus, by highlighting the profound and exquisite qualities of Oankar, it has been clarified that there is a direct connection between the Guru’s grace and the attainment of the revered omnipotent Oankar.
The befitting employment of words for eulogy like ‘sati nāmu’ (Eternal Nam), ‘kartā purakhu’ (Creator-Being), ‘nirbhaü’ (Fear-less), ‘nirvairu’ (Enmity-less), ‘akāl mūrati’ (Timeless-Form), ajūnī’ (Un-Born), ‘saibhaṅ’ (Self-Illuminated) etc. have been arranged sequentially, in order to describe Oankar as One, the unique life-giving Force that cannot be paralleled to anyone, Whose Nam is true, Who is the creator and also manifests within creation, without fear, without enmity, beyond time, beyond the cycle of life and death, and self-illuminating. The employment of such words, highlighting the qualities of Oankar in this manner, is a pioneering attempt. Therefore, from a linguistic point of view, the use of these terms is extremely original and creative.
The words in the invocation or the Mul Mantra are adjectives that describe the qualities of ‘oaṅkār’ (creative and all-pervasive Supreme Being). Whereas the last word-pair ‘gur prasādi’ (through the grace of the Guru), is not an adjective particularly due to its grammatical formation. This way, the first Guru, Guru Nanak Sahib, through deviation from the established standards in the word order, is depicting the importance of Guru in attaining Oankar. The Guru conveys that it is through the Guru’s grace that the revered omnipotent Oankar of infinite qualities can be attained.
In the invocation or the Mul Mantra, any auxiliary words or verbs have not been used; instead all the words in it are joined with each other. Thus, by highlighting the profound and exquisite qualities of Oankar, it has been clarified that there is a direct connection between the Guru’s grace and the attainment of the revered omnipotent Oankar.