m: 2.
jog sabdaṅ giān sabdaṅ bed sabdaṅ brāhmaṇah.
khatrī sabdaṅ sūr sabdaṅ sūdra sabdaṅ parā kritah.
sarab sabdaṅ ek sabdaṅ je ko jāṇai bheu.
nānaku tā kā dāsu hai soī nirañjan deu.3.
jog sabdaṅ giān sabdaṅ bed sabdaṅ brāhmaṇah.
khatrī sabdaṅ sūr sabdaṅ sūdra sabdaṅ parā kritah.
sarab sabdaṅ ek sabdaṅ je ko jāṇai bheu.
nānaku tā kā dāsu hai soī nirañjan deu.3.
m: 2. |
jog sabdaṅ giān sabdaṅ bed sabdaṅ brāhmaṇah. |
khatrī sabdaṅ sūr sabdaṅ sūdra sabdaṅ parā kritah. |
sarab sabdaṅ ek sabdaṅ je ko jāṇai bheu. |
nānaku tā kā dāsu hai soī nirañjan deu.3. |
Guru Angad in verse two references the different roles given to various people in Indic traditions based on their caste and subverts these roles. It is the duty of a yogi to acquire knowledge, the duty of a Brahmin (a member of the highest caste, the priestly class) to read and recite the Vedas. It is the duty of a Kshatriya (a member of the second caste, the warrior class) to follow the instruction of bravery, and the duty of a Shudra (a member of the lowest caste, the laboring class) to serve others. But these are the divisions we have created as humans. If we really knew, if we really understood the mystery, we would know that the duty of all duties is one, and that there is only one Sabad (Word, or Instruction) for everyone. We change our messages based on caste, or class, but if we really knew this insight, if we understood the same vastness referenced in the first verse, we would know that the message does not change, no matter who we are.
Guru Angad ends this verse by saying that the one whose instruction Guru Angad follows is the one who is without filth, unblemished and immaculate.
Guru Angad ends this verse by saying that the one whose instruction Guru Angad follows is the one who is without filth, unblemished and immaculate.
It is considered a Yogi’s duty to acquire knowledge, and a Brahmin’s duty to read and recite the Vedas.
It is considered a Kshatriya’s duty to adhere to the discipline of bravery, and a Shudra’s duty to be in service of others.
In reality, the duty of all duties is the remembrance of IkOankar. If one realizes this mystery, one is liberated from the darkness of Maya, and becomes an embodiment of IkOankar, the One beyond the influence of Maya. ‘Nanak’ is a servant of that individual.
It is considered a Kshatriya’s duty to adhere to the discipline of bravery, and a Shudra’s duty to be in service of others.
In reality, the duty of all duties is the remembrance of IkOankar. If one realizes this mystery, one is liberated from the darkness of Maya, and becomes an embodiment of IkOankar, the One beyond the influence of Maya. ‘Nanak’ is a servant of that individual.
Duty of a Yogi is (to acquire) knowledge, duty of a Brahmin is to read-recite Veda.
Duty of a Kshatriya is (to follow the) instruction of bravery, duty of a Shudra is to (provide) service to others.
(In reality) the duty of all duties is one, if someone can know (this mystery).
‘Nanak’ is a servant to that individual (because) that individual (becomes) an embodiment of the Blemish-less Illuminated IkOankar.
Duty of a Kshatriya is (to follow the) instruction of bravery, duty of a Shudra is to (provide) service to others.
(In reality) the duty of all duties is one, if someone can know (this mystery).
‘Nanak’ is a servant to that individual (because) that individual (becomes) an embodiment of the Blemish-less Illuminated IkOankar.
The repetition of the word ‘sabdaṅ’ (duty/discipline) eight times in the first three lines of this salok in Sahaskritic linguistic idiom evokes lexical parallelism. First two lines, and the third half line are similar in structure, because of which there is structural parallelism. All these literary schemes add a peculiar aural beauty to this salok.
This salok has been written in simple vocabulary and is single layered in meaning. It conveys that different ideologies, denominations, and varnas/castes have different sets of duties. But in the third line it has been emphasised that in real terms everyone’s duty is to remember the timeless Being. One who recognizes this mystery, becomes an embodiment of the blemishless IkOankar.
Word ‘nirañjan’ (nir+anjan: free from the darkness of Maya) has been used for IkOankar in the last line of the salok. It's an adjective describing a quality of IkOankar; accordingly there is eulogy.
The meter convention of the first two lines of this salok is 15+13. First half of the third line has fifteen, and the second half has eleven meters. The fourth line has 13+11 meters. So the earlier lines can be categorized under a four line verse with 16+11 characters each (sarsī chand) and the latter lines can be placed under a two line verse/couplet with 13+11 characters each (doharā chand).
This salok has been written in simple vocabulary and is single layered in meaning. It conveys that different ideologies, denominations, and varnas/castes have different sets of duties. But in the third line it has been emphasised that in real terms everyone’s duty is to remember the timeless Being. One who recognizes this mystery, becomes an embodiment of the blemishless IkOankar.
Word ‘nirañjan’ (nir+anjan: free from the darkness of Maya) has been used for IkOankar in the last line of the salok. It's an adjective describing a quality of IkOankar; accordingly there is eulogy.
The meter convention of the first two lines of this salok is 15+13. First half of the third line has fifteen, and the second half has eleven meters. The fourth line has 13+11 meters. So the earlier lines can be categorized under a four line verse with 16+11 characters each (sarsī chand) and the latter lines can be placed under a two line verse/couplet with 13+11 characters each (doharā chand).