salok m: 1.
vismādu nād vismādu ved. vismādu jīa vismādu bhed.
vismādu rūp vismādu raṅg. vismādu nāge phirahi jant.
vismādu paüṇu vismādu pāṇī. vismādu agnī kheḍahi viḍāṇī.
vismādu dhartī vismādu khāṇī. vismādu sādi lagahi parāṇī.
vismādu sanjogu vismādu vijogu. vismādu bhukh vismādu bhogu.
vismādu siphati vismādu sālāh. vismādu ujhaṛ vismādu rāh.
vismādu neṛai vismādu dūri. vismādu dekhai hājarā hajūri.
vekhi viḍāṇu rahiā vismādu. nānak bujhaṇu pūrai bhāgi.1.
vismādu nād vismādu ved. vismādu jīa vismādu bhed.
vismādu rūp vismādu raṅg. vismādu nāge phirahi jant.
vismādu paüṇu vismādu pāṇī. vismādu agnī kheḍahi viḍāṇī.
vismādu dhartī vismādu khāṇī. vismādu sādi lagahi parāṇī.
vismādu sanjogu vismādu vijogu. vismādu bhukh vismādu bhogu.
vismādu siphati vismādu sālāh. vismādu ujhaṛ vismādu rāh.
vismādu neṛai vismādu dūri. vismādu dekhai hājarā hajūri.
vekhi viḍāṇu rahiā vismādu. nānak bujhaṇu pūrai bhāgi.1.
salok m: 1. |
vismādu nād vismādu ved. vismādu jīa vismādu bhed. |
vismādu rūp vismādu raṅg. vismādu nāge phirahi jant. |
vismādu paüṇu vismādu pāṇī. vismādu agnī kheḍahi viḍāṇī. |
vismādu dhartī vismādu khāṇī. vismādu sādi lagahi parāṇī. |
vismādu sanjogu vismādu vijogu. vismādu bhukh vismādu bhogu. |
vismādu siphati vismādu sālāh. vismādu ujhaṛ vismādu rāh. |
vismādu neṛai vismādu dūri. vismādu dekhai hājarā hajūri. |
vekhi viḍāṇu rahiā vismādu. nānak bujhaṇu pūrai bhāgi.1. |
Guru Nanak focuses on awe and enumerates just some of the many things within creation that are awe-inspiring — things that strike us with wonder and even sometimes move us into silence. It is a kind of awe that arises from spiritual-ecstasy, experienced because of a halt in mental wandering — the kind of awe that silences our busy buzzing thoughts, stupefies us even if only for a moment. These innumerable astonishing wonders take place in the entire creation fashioned by the 1Force, or One Universal Integrative Force (also referred to as the One and 1-Ness) — the very creation we are a part of and bear witness to each day.
But it is not just the “good” things that qualify as awe-inspiring. Instead, Guru Nanak shows us, even the things which do not fall within the “realm of goodness” are within that awe-inspiring eternality. Can we internalize that idea? Can we internalize that there is awe not just in union with the One but also in the stretches of separation? What would that look like in our lives? Maybe we would not be so hard on ourselves for having those feelings of disconnection from the One. We would find that there is awe in feeling far away, both for the way it is a part of the Command and for the purpose it serves. Guru Nanak is urging us to think about what awe looks like. If we were to internalize that idea, of awe without our traditional human judgments about what is “good” and “bad” in the world, we would begin to see that it is not just creation that causes awe, it is also destruction — not just the triumphant blooming of a flower but also its slow and elegant withering away. This awe is also seen in bigger manifestations of destruction — war, natural disasters, death, famine — and all of the other things that we classify as being outside of the "realm of goodness.” The idea that any kind of destruction is a part of the Command is already a difficult thing to understand. What about when we take it a step further and say that those things are not just a part of Command, but that they fall under the realm of awe-inspiring and wondrous parts of eternality?
Guru Nanak says, this is the very riddle of life that, upon solving, will give us complete fortune. And it is not just human beings and other elements of creation who experience this awe. It is also the Creator who is looking at the eternal wondrous play of creation, in awe.
But it is not just the “good” things that qualify as awe-inspiring. Instead, Guru Nanak shows us, even the things which do not fall within the “realm of goodness” are within that awe-inspiring eternality. Can we internalize that idea? Can we internalize that there is awe not just in union with the One but also in the stretches of separation? What would that look like in our lives? Maybe we would not be so hard on ourselves for having those feelings of disconnection from the One. We would find that there is awe in feeling far away, both for the way it is a part of the Command and for the purpose it serves. Guru Nanak is urging us to think about what awe looks like. If we were to internalize that idea, of awe without our traditional human judgments about what is “good” and “bad” in the world, we would begin to see that it is not just creation that causes awe, it is also destruction — not just the triumphant blooming of a flower but also its slow and elegant withering away. This awe is also seen in bigger manifestations of destruction — war, natural disasters, death, famine — and all of the other things that we classify as being outside of the "realm of goodness.” The idea that any kind of destruction is a part of the Command is already a difficult thing to understand. What about when we take it a step further and say that those things are not just a part of Command, but that they fall under the realm of awe-inspiring and wondrous parts of eternality?
Guru Nanak says, this is the very riddle of life that, upon solving, will give us complete fortune. And it is not just human beings and other elements of creation who experience this awe. It is also the Creator who is looking at the eternal wondrous play of creation, in awe.
Awe-inspiring that in this wonderful creation there are innumerable sounds and knowledge-streams; awe-inspiring that there are innumerable creatures and their species.
Awe-inspiring that in this wonderful creation there are innumerable forms of living beings and their colors; awe-inspiring are the innumerable creatures wandering in their natural forms.
Awe-inspiring that in this wonderful creation there are innumerable natural elements, like air and water; awe-inspiring are the wonderful roles that fires play.
Awe-inspiring that in this wonderful creation is the earth and the innumerable sources of life on it; awe-inspiring are the living beings indulging in the taste of the tongue.
Awe-inspiring that in this wonderful creation the union of living beings is occuring in some places, and at other places, separation; awe-inspiring that living beings are suffering from hunger in some places, and at other places, they are indulging in consumption.
Awe-inspiring that in this wonderful creation somewhere IkOankar is being worshipped, and at other places being prayed to; awe-inspiring is some beings going astray (in wilderness), while others follow the path.
Awe-inspiring that in this wonderful creation IkOankar seems near to one, and far away to another; awe-inspiring that one realizes IkOankar as evident and present, in every place and at all times.
Awe-inspiring that in this wonderful creation IkOankar is watching the miraculous play created by the Self. Nanak! This awe-inspiring feeling is realized through the grace of Guru-Wisdom (complete fortune).
Awe-inspiring that in this wonderful creation there are innumerable forms of living beings and their colors; awe-inspiring are the innumerable creatures wandering in their natural forms.
Awe-inspiring that in this wonderful creation there are innumerable natural elements, like air and water; awe-inspiring are the wonderful roles that fires play.
Awe-inspiring that in this wonderful creation is the earth and the innumerable sources of life on it; awe-inspiring are the living beings indulging in the taste of the tongue.
Awe-inspiring that in this wonderful creation the union of living beings is occuring in some places, and at other places, separation; awe-inspiring that living beings are suffering from hunger in some places, and at other places, they are indulging in consumption.
Awe-inspiring that in this wonderful creation somewhere IkOankar is being worshipped, and at other places being prayed to; awe-inspiring is some beings going astray (in wilderness), while others follow the path.
Awe-inspiring that in this wonderful creation IkOankar seems near to one, and far away to another; awe-inspiring that one realizes IkOankar as evident and present, in every place and at all times.
Awe-inspiring that in this wonderful creation IkOankar is watching the miraculous play created by the Self. Nanak! This awe-inspiring feeling is realized through the grace of Guru-Wisdom (complete fortune).
Amazement (at the) sounds; amazement (at the) knowledges. Amazement (at the) creatures; amazement (at the) types.
Amazement (at the) forms; amazement (at the) colors. Amazement (at the) creatures (who) wander naked.
Amazement (at the) air; amazement (at the) water. Amazement (at the) wonderful (roles) fires play.
Amazement (at the) earth; amazement (at the) sources of life. Amazement (at the) living beings (who) indulge in taste.
Amazement (at the) union; amazement (at the) separation. Amazement (at the) hunger; amazement (at the) consumption.
Amazement (at the) praise; amazement (at the) glory. Amazement (at people) in wilderness; amazement (at people) on the paths.
Amazement (that IkOankar seems) near (to one); amazement (that IkOankar seems) far to (another); amazement (that one) sees (IkOankar) as present (and) evident.
Amazement (that IkOankar) is watching the miraculous play (of Own-Self). Nanak! Realization (of this amazement) comes through complete fortune.
Amazement (at the) forms; amazement (at the) colors. Amazement (at the) creatures (who) wander naked.
Amazement (at the) air; amazement (at the) water. Amazement (at the) wonderful (roles) fires play.
Amazement (at the) earth; amazement (at the) sources of life. Amazement (at the) living beings (who) indulge in taste.
Amazement (at the) union; amazement (at the) separation. Amazement (at the) hunger; amazement (at the) consumption.
Amazement (at the) praise; amazement (at the) glory. Amazement (at people) in wilderness; amazement (at people) on the paths.
Amazement (that IkOankar seems) near (to one); amazement (that IkOankar seems) far to (another); amazement (that one) sees (IkOankar) as present (and) evident.
Amazement (that IkOankar) is watching the miraculous play (of Own-Self). Nanak! Realization (of this amazement) comes through complete fortune.
Out of the nine elements of Indian aesthetic theory, the element of wonder or amazement draws in the reader’s or spectator’s attention. Its primary effect is amazement (vismad). It is an internal state which is evoked from an awe-inspiring visual image, occurrence, or thought, where one experiences spiritual-ecstasy through a stable state of mind.
The Guru has created a special kind of aural beauty, through the repetition of the word ‘vismād’ (awe-inspiring) here. In this salok of sixteen lines, this word appears twenty-five times. Barring the fourth, sixth, eighth, fourteenth, fifteenth, and sixteenth lines, the word ‘vismād’ appears in the beginning as well as in the middle of each line. This serves as an example of a lexical parallelism in the beginning and in the middle.
The word ‘vismād’ appears only in the beginning of the fourth, sixth, eighth, and fourteenth lines; this is lexical parallelism in the beginning. In the fifteenth line, it appears in the end, which is lexical parallelism in the end. In this way, the repetition of the word ‘vismād’ is used to depict the innumerable wonders of nature created by IkOankar.
Pairings of words like ‘nād-ved’ (sounds-knowledges) in line one, ‘jia-bhed’ (creatures-types) in line two, ‘rup-rang’ (forms-colors) in line three, and ‘siphati-salah’ (praise-glory) in line eleven used in the salok complement each other in their meanings. This is isomorphic semantic parallelism.
Similarly, the pairings of ‘sanjogu-vijogu’ (union-separation) in line nine, ‘bhukh-bhogu’ (hunger-consumption) in line ten, ‘ujhaṛ-rāh’ (going astray-being on the path) in line twelve and ‘neṛai-dūri’ (near-far) in line thirteen contain juxtaposition in their meanings. This is antagonistic semantic parallelism. Both the contrasting and complementary pairs of words highlight the fact that there is nothing in the entire creation that is bereft of Wonder.
From the fifth to eighth line, words ‘paüṇu’ (air), ‘pāṇī’ (water), ‘agnī’ (fires), ‘dhartī’ (earth), ‘khāṇī’ (sources of life), and ‘parāṇī’ (living beings) have been used — these are all of the fundamental elements of creation. The First Sovereign is conveying that creation and all of its elements are awe-inspiring.
Out of the first fourteen lines, the structure of the fourth, sixth, eighth and fourteenth lines is similar. Likewise, the structural outline of the rest of the ten lines is also similar. This is morphological parallelism. By using it this way, it has been conveyed that the wondrous play of creation is eternal and continuous.
This salok falls under the category of a four line verse with 16 (8+8) characters each (paddharī chand).
The Guru has created a special kind of aural beauty, through the repetition of the word ‘vismād’ (awe-inspiring) here. In this salok of sixteen lines, this word appears twenty-five times. Barring the fourth, sixth, eighth, fourteenth, fifteenth, and sixteenth lines, the word ‘vismād’ appears in the beginning as well as in the middle of each line. This serves as an example of a lexical parallelism in the beginning and in the middle.
The word ‘vismād’ appears only in the beginning of the fourth, sixth, eighth, and fourteenth lines; this is lexical parallelism in the beginning. In the fifteenth line, it appears in the end, which is lexical parallelism in the end. In this way, the repetition of the word ‘vismād’ is used to depict the innumerable wonders of nature created by IkOankar.
Pairings of words like ‘nād-ved’ (sounds-knowledges) in line one, ‘jia-bhed’ (creatures-types) in line two, ‘rup-rang’ (forms-colors) in line three, and ‘siphati-salah’ (praise-glory) in line eleven used in the salok complement each other in their meanings. This is isomorphic semantic parallelism.
Similarly, the pairings of ‘sanjogu-vijogu’ (union-separation) in line nine, ‘bhukh-bhogu’ (hunger-consumption) in line ten, ‘ujhaṛ-rāh’ (going astray-being on the path) in line twelve and ‘neṛai-dūri’ (near-far) in line thirteen contain juxtaposition in their meanings. This is antagonistic semantic parallelism. Both the contrasting and complementary pairs of words highlight the fact that there is nothing in the entire creation that is bereft of Wonder.
From the fifth to eighth line, words ‘paüṇu’ (air), ‘pāṇī’ (water), ‘agnī’ (fires), ‘dhartī’ (earth), ‘khāṇī’ (sources of life), and ‘parāṇī’ (living beings) have been used — these are all of the fundamental elements of creation. The First Sovereign is conveying that creation and all of its elements are awe-inspiring.
Out of the first fourteen lines, the structure of the fourth, sixth, eighth and fourteenth lines is similar. Likewise, the structural outline of the rest of the ten lines is also similar. This is morphological parallelism. By using it this way, it has been conveyed that the wondrous play of creation is eternal and continuous.
This salok falls under the category of a four line verse with 16 (8+8) characters each (paddharī chand).