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[[Image:Sukhmani.jpg|thumb|400px|right|<center>The Salok at the beginning of [[Sukhmani Sahib]]</center>]] | [[Image:Sukhmani.jpg|thumb|400px|right|<center>The Salok at the beginning of [[Sukhmani Sahib]]</center>]] | ||
'''Sukhmani''' or '''Sukhmani Sahib''' is the title given to the [[Bani|Gurbani]] in ''raga Gauri Sukhmani''<ref>[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=262&english=t&id=11587#l11587 www.srigranth.org page 262]</ref> in the [[Guru Granth Sahib]] which in turn appears in the major musical measure Raga [[Gauri]] to which it belongs. It is a lengthy composition, written by [[Guru Arjan Dev]], the fifth [[Sikh Guru]]. The sacred prayer spans 35 pages from page 262 to page 296 of the [[Guru Granth Sahib]]. Surprisingly, many ardent Sikhs include the recitation of this [[Bani]] in their daily regimen of [[Nitnem]]. The physical site, where the Guru around AD 1602-03 composed this composition was once enclosed by a dense wood. The location is still marked on the bank of the [[Ramsar]] pool in the city of [[Amritsar]], near the famous [[Golden Temple]] or [[Harimandir Sahib]]. | '''Sukhmani''' or '''Sukhmani Sahib''' is the title given to the [[Bani|Gurbani]] in ''raga Gauri Sukhmani''<ref>[http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=262&english=t&id=11587#l11587 www.srigranth.org page 262]</ref> in the [[Guru Granth Sahib]] which in turn appears in the major musical measure Raga [[Gauri]] to which it belongs. It is a lengthy composition, written by [[Guru Arjan Dev]], the fifth [[Sikh Guru]]. The sacred prayer spans 35 pages from page 262 to page 296 of the [[Guru Granth Sahib]]. Surprisingly, many ardent Sikhs include the recitation of this [[Bani]] in their daily regimen of [[Nitnem]]. The physical site, where the Guru around AD 1602-03 composed this composition was once enclosed by a dense wood. The location is still marked on the bank of the [[Ramsar]] pool in the city of [[Amritsar]], near the famous [[Golden Temple]] or [[Harimandir Sahib]]. | ||
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One of the fundamental texts of the Sikh faith, the [[Sukhmani]] presents a complete scheme of the teachings of the Sikh faith. While each [[astpadi]] has a fresh vision to impart, a particular aspect of Truth to unfold, the whole text may be regarded as the reiteration of basic themes such as Divine immanence, Divine compassion, abundance of grace, God’s succouring hand, the '''merit of devotion''', of '''holy company''' and '''humility'''. With such reiteration, the composition as a whole has a remarkable gripping quality reinforced by the striking imagery which in stanza after stanza brings home to the seeker the truths he must own. | One of the fundamental texts of the Sikh faith, the [[Sukhmani]] presents a complete scheme of the teachings of the Sikh faith. While each [[astpadi]] has a fresh vision to impart, a particular aspect of Truth to unfold, the whole text may be regarded as the reiteration of basic themes such as Divine immanence, Divine compassion, abundance of grace, God’s succouring hand, the '''merit of devotion''', of '''holy company''' and '''humility'''. With such reiteration, the composition as a whole has a remarkable gripping quality reinforced by the striking imagery which in stanza after stanza brings home to the seeker the truths he must own. | ||
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The [[Sukhmani]] comprises '''twenty-four [[astpadi]]s or cantos''', each comprising of '''eight [[Pauri]]s or stanzas'''. They are composed in the '''metre [[chaupai]]'''. A [[salok]] or '''couplet''' precedes each [[astpadi]]. Also each Pauri consists of 5 couplets consisting of 10 [[Tuk]]s or lines. The first seven stanzas of the astpadi explore the theme stated in the preceding saloks and the eighth sometimes sums up the astpadi but, more often, becomes a paean of praise placing the theme in the context of an overall vision of Eternal Reality. This structure is maintained throughout the composition, from Astpadi to Astpadi. The theme of the Astpadi may give the impression that no traceable progression of thought is taking place as in a philosophical work, but there is a continuing unity of spiritual and ethical tone througout the text. | The [[Sukhmani]] comprises '''twenty-four [[astpadi]]s or cantos''', each comprising of '''eight [[Pauri]]s or stanzas'''. They are composed in the '''metre [[chaupai]]'''. A [[salok]] or '''couplet''' precedes each [[astpadi]]. Also each Pauri consists of 5 couplets consisting of 10 [[Tuk]]s or lines. The first seven stanzas of the astpadi explore the theme stated in the preceding saloks and the eighth sometimes sums up the astpadi but, more often, becomes a paean of praise placing the theme in the context of an overall vision of Eternal Reality. This structure is maintained throughout the composition, from Astpadi to Astpadi. The theme of the Astpadi may give the impression that no traceable progression of thought is taking place as in a philosophical work, but there is a continuing unity of spiritual and ethical tone througout the text. | ||
The [[Sukhmani]] opens with a manglacharan or invocation to the Supreme Being. In this four-line [[salok]], the Supreme Being is remembered as '''adi gure''' (Primal Preceptor), '''jugadi gure''' (Preceptor from the beginning of time existing), '''sati gure''' (the Truth Preceptor) and '''sri gurdeve''' (Preceptor Divine). The following six astpadis dwell on the advantages of remembrance, in a spirit of love, devotion and surrender, of the Holy Name which results in linking up one’s consciousness with the divine. This brings bliss, peace and approval at the Divine Court. | The [[Sukhmani]] opens with a manglacharan or invocation to the Supreme Being. In this four-line [[salok]], the Supreme Being is remembered as '''adi gure''' (Primal Preceptor), '''jugadi gure''' (Preceptor from the beginning of time existing), '''sati gure''' (the Truth Preceptor) and '''sri gurdeve''' (Preceptor Divine). The following six astpadis dwell on the advantages of remembrance, in a spirit of love, devotion and surrender, of the Holy Name which results in linking up one’s consciousness with the divine. This brings bliss, peace and approval at the Divine Court. | ||
Name Divine is man’s true helper and friend, the true conferrer of joy and bliss as against the trust in yogic austerities, ascetic practices and ritual worship which are of no avail in liberating him from the cycle of birth and death. Ineffective in the same way are intellectual feats and membership of religious orders. Remembrance of the Divine Name is the most exalted of all religious practices and the purest of all ritual actions. Ungrateful to God and indifferent to devotion, humanity is in bondage to '''lust, wrath, avarice, attachment and pride''' — the [[Five Evils|five evils]]. Forgetful of God, man remains attached to maya which is compared to rejecting a jewel and chasing a cowrie. Man is warned of those drawbacks and is exhorted constantly to meditate on the Divine Name which becomes possible only when he overcomes his ego and cultivates humility which, in turn, is attained only through the Lord’s grace. | Name Divine is man’s true helper and friend, the true conferrer of joy and bliss as against the trust in yogic austerities, ascetic practices and ritual worship which are of no avail in liberating him from the cycle of birth and death. Ineffective in the same way are intellectual feats and membership of religious orders. Remembrance of the Divine Name is the most exalted of all religious practices and the purest of all ritual actions. Ungrateful to God and indifferent to devotion, humanity is in bondage to '''lust, wrath, avarice, attachment and pride''' — the [[Five Evils|five evils]]. Forgetful of God, man remains attached to maya which is compared to rejecting a jewel and chasing a cowrie. Man is warned of those drawbacks and is exhorted constantly to meditate on the Divine Name which becomes possible only when he overcomes his ego and cultivates humility which, in turn, is attained only through the Lord’s grace. | ||
Astpadis '''seven to eleven''' deal with the '''concept of perfect man, and ideal man, a man of God'''. He is '''jivanmukta''', i.e. '''one who has become liberated''' while still living in the mortal body. Such a person is detached from grief and joy. To him gold and dust, amrit (nectar) and poison, pauper and prince, worldly honour and dishonour are alike. The '''company of the holy''' — [[sadh sangat]] — which confers on the disciple manifold spiritual benefits is a necessary prerequisite to achieving this ideal, though access to this association is also dependent upon Divine grace. People so sanctified have a wisdom even greater than that imparted by the Vedas and live beyond the triguna, i.e. the three attributes of [[maya]]. Remembrance of God’s Name in the company of these saintly people is preferable to all rituals and creeds. | Astpadis '''seven to eleven''' deal with the '''concept of perfect man, and ideal man, a man of God'''. He is '''jivanmukta''', i.e. '''one who has become liberated''' while still living in the mortal body. Such a person is detached from grief and joy. To him gold and dust, amrit (nectar) and poison, pauper and prince, worldly honour and dishonour are alike. The '''company of the holy''' — [[sadh sangat]] — which confers on the disciple manifold spiritual benefits is a necessary prerequisite to achieving this ideal, though access to this association is also dependent upon Divine grace. People so sanctified have a wisdom even greater than that imparted by the Vedas and live beyond the triguna, i.e. the three attributes of [[maya]]. Remembrance of God’s Name in the company of these saintly people is preferable to all rituals and creeds. | ||
These verses also endorse access of all humanity, irrespective of colour, caste and creed, to divine knowledge, and to emancipation through meditation on His Name. Anyone who, with the Divine favour, keeps the company of the holy and repeats the Name becomes God-enlightened, the Brahm-giani. He is free from all dubiety and worldly entanglements, and his mind is always at peace. In the spirit of the God-enlightened may be beheld God who is otherwise nirankar, the formless Supreme Being. God’s hukam is the sole source of the vast and variegated creation. Far from being indifferent to the infinitude of creation, He responds to the love of the devout who are the crown of His creation. Such persons are always blessed with joy and spontaneous bliss and they transcend the pleasures and passions of this material world. | These verses also endorse access of all humanity, irrespective of colour, caste and creed, to divine knowledge, and to emancipation through meditation on His Name. Anyone who, with the Divine favour, keeps the company of the holy and repeats the Name becomes God-enlightened, the Brahm-giani. He is free from all dubiety and worldly entanglements, and his mind is always at peace. In the spirit of the God-enlightened may be beheld God who is otherwise nirankar, the formless Supreme Being. God’s hukam is the sole source of the vast and variegated creation. Far from being indifferent to the infinitude of creation, He responds to the love of the devout who are the crown of His creation. Such persons are always blessed with joy and spontaneous bliss and they transcend the pleasures and passions of this material world. | ||
Astpadis '''twelve to twenty''' stress the significance of '''sadhna, or discipline''', for the spiritual progress of man. Self-conceit and slander against the saints are deadly sins which must be totally avoided. The one who slanders the saints is considered to be the worst evil-doer, bereft of all spiritual blessing. He perishes, writhing like a fish out of water; hopeless and unfulfilled, he leaves the world. | Astpadis '''twelve to twenty''' stress the significance of '''sadhna, or discipline''', for the spiritual progress of man. Self-conceit and slander against the saints are deadly sins which must be totally avoided. The one who slanders the saints is considered to be the worst evil-doer, bereft of all spiritual blessing. He perishes, writhing like a fish out of water; hopeless and unfulfilled, he leaves the world. | ||
However, this kind of evil-doing is traced to the consequences of deeds in a previous birth. This endless cycle of coming and going can be broken only with the help of the Divine Preceptor who is like a lamp in the darkness, a guide in the pathless forest. His word helps man as a pillar supports an edifice. '''Like a boat carrying a stone across the water''', he enables his disciple to pass over the worldly ocean and end the torments of transmigration. However, such a Preceptor one meets only by God’s grace. The '''eradication of pride and inculcation of humility''' are two other stepping-stones which lead to the Divine portal. Pride in such things as royal authority, beauty, ritual acts, austere practices, wealth and estates is condemned. Besides '''being humble and contented''', one must repose life’s '''hope solely in God'''. Man is exhorted to recite the glory of God which will bring him true blessing. | However, this kind of evil-doing is traced to the consequences of deeds in a previous birth. This endless cycle of coming and going can be broken only with the help of the Divine Preceptor who is like a lamp in the darkness, a guide in the pathless forest. His word helps man as a pillar supports an edifice. '''Like a boat carrying a stone across the water''', he enables his disciple to pass over the worldly ocean and end the torments of transmigration. However, such a Preceptor one meets only by God’s grace. The '''eradication of pride and inculcation of humility''' are two other stepping-stones which lead to the Divine portal. Pride in such things as royal authority, beauty, ritual acts, austere practices, wealth and estates is condemned. Besides '''being humble and contented''', one must repose life’s '''hope solely in God'''. Man is exhorted to recite the glory of God which will bring him true blessing. | ||
The last four astpadis, i.e. from '''twenty-one to twenty-four''', contain an '''exposition of God’s absolute powers'''. He is the sole creator of this world and none can fathom His greatness. He is the creator of, but free from, triguna maya and is infinite and eternal. There was utter emptiness before the creation which is the result of His Will. Here the monist aspect of the Lord as the Sole Existence is emphasized. He is the '''Supreme comforter, compassionate, controller of the inner faculties and cherisher of all'''. He is without rancour and it is through His hukam and grace that man acquires true wisdom. The path to this ideal is shown by the Preceptor, who applies the collyrium of enlightenment by banishing the darkness of ignorance. By such enlightenment, man seeks company of the saintly and sees the Lord within himself and in all the external creation as well. God abides within all yet remains unattached. The '''last astpadi sums up the teachings of the earlier cantos'''. The one who wants to find '''God is exhorted to dwell on the Divine Name''', as taught by the Guru, in the company of the saints which alone will help him shed ego and inculcate humility. Thus will he discard worldly desire and cross the ocean of fire (i.e. of sin and suffering). | The last four astpadis, i.e. from '''twenty-one to twenty-four''', contain an '''exposition of God’s absolute powers'''. He is the sole creator of this world and none can fathom His greatness. He is the creator of, but free from, triguna maya and is infinite and eternal. There was utter emptiness before the creation which is the result of His Will. Here the monist aspect of the Lord as the Sole Existence is emphasized. He is the '''Supreme comforter, compassionate, controller of the inner faculties and cherisher of all'''. He is without rancour and it is through His hukam and grace that man acquires true wisdom. The path to this ideal is shown by the Preceptor, who applies the collyrium of enlightenment by banishing the darkness of ignorance. By such enlightenment, man seeks company of the saintly and sees the Lord within himself and in all the external creation as well. God abides within all yet remains unattached. The '''last astpadi sums up the teachings of the earlier cantos'''. The one who wants to find '''God is exhorted to dwell on the Divine Name''', as taught by the Guru, in the company of the saints which alone will help him shed ego and inculcate humility. Thus will he discard worldly desire and cross the ocean of fire (i.e. of sin and suffering). | ||
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==Analysis== | ==Analysis== | ||
[[Image:Guru Granth Sahib By Bhai Pratap Singh Giani.jpg|290px|thumb|right|<small>A page from the handwritten bir of [[Guru Granth Sahib]] by [[Pratap Singh Giani]], located on the first floor of [[Sri Harimandir Sahib]], [[Amritsar]].</small>]] | [[Image:Guru Granth Sahib By Bhai Pratap Singh Giani.jpg|290px|thumb|right|<small>A page from the handwritten bir of [[Guru Granth Sahib]] by [[Pratap Singh Giani]], located on the first floor of [[Sri Harimandir Sahib]], [[Amritsar]].</small>]] | ||
[[Sukhmani]] is a theological statement of the major tenets of [[Sikhism]] expressed in a devotional poetic form. Recited by the [[Sikh]]s as a part of their morning prayer, it is one of the easier texts in the [[Guru Granth Sahib]]. It is similar in syntax and structure, though its essential meaning will elude one not attuned to the spiritual experience and the idiom and phraseology of gurbani. The language character is close to Khari Boli, the [[Hindi]] that had evolved in the areas lying northwest of [[Delhi]], with a distinct inclination towards [[Punjabi]]. The expression here, however, is poetic in its overtones and shares a common character with the variety of [[Hindi]] or Bhakha that was used by religious teachers all over northern India. While this language has evolved out of Braj, it is closer to [[Punjabi]] in its grammatical form. This will be substantiated by comparing it with the language of a poet writing in pure Braj, such as Surdas, who flourished around the same period as [[Guru Arjan]]. To indicate the differences of the language of [[Sukhmani]] from Braj even Bhakha, a few examples may be given: | [[Sukhmani]] is a theological statement of the major tenets of [[Sikhism]] expressed in a devotional poetic form. Recited by the [[Sikh]]s as a part of their morning prayer, it is one of the easier texts in the [[Guru Granth Sahib]]. It is similar in syntax and structure, though its essential meaning will elude one not attuned to the spiritual experience and the idiom and phraseology of gurbani. The language character is close to Khari Boli, the [[Hindi]] that had evolved in the areas lying northwest of [[Delhi]], with a distinct inclination towards [[Punjabi]]. The expression here, however, is poetic in its overtones and shares a common character with the variety of [[Hindi]] or Bhakha that was used by religious teachers all over northern India. While this language has evolved out of Braj, it is closer to [[Punjabi]] in its grammatical form. This will be substantiated by comparing it with the language of a poet writing in pure Braj, such as Surdas, who flourished around the same period as [[Guru Arjan]]. To indicate the differences of the language of [[Sukhmani]] from Braj even Bhakha, a few examples may be given: | ||
Thivai (3.2) is [[Punjabi]], so is ditha (7.7). Khate (12.5) is pure Punjabi. In niki kiri (17.5), niki (small) is Punjabi. Ohi (23.4)) is Punjabi, of which the Braj equivalent would be vehi, Hoi (past verbal form) is Punjabi. Bhau (18.7) for bhaya (fear) is an especial form given in gurbani and occurring frequently. The Punjabi character of language is especially decipherable in the forms of verb ending in the past tense. Kathia (8.7), pachhata (17.8), jata (19.8), in the sense of jania, japia (20.2), rahia (20.3), aradhia (salok 24) are some of the examples. Other verb forms to illustrate this point are utarasi (19.7) which, however, is also Rajasthani; bahai (15.2); lae (13.5) and laini (15.5). Here and there pure [[Hindi]] forms may be seen: hovat (21.1), tumari (20.7) and biapat (21.1). Japat rhyming with it in the same stanza is Punjabi with a Hindi ending. | Thivai (3.2) is [[Punjabi]], so is ditha (7.7). Khate (12.5) is pure Punjabi. In niki kiri (17.5), niki (small) is Punjabi. Ohi (23.4)) is Punjabi, of which the Braj equivalent would be vehi, Hoi (past verbal form) is Punjabi. Bhau (18.7) for bhaya (fear) is an especial form given in gurbani and occurring frequently. The Punjabi character of language is especially decipherable in the forms of verb ending in the past tense. Kathia (8.7), pachhata (17.8), jata (19.8), in the sense of jania, japia (20.2), rahia (20.3), aradhia (salok 24) are some of the examples. Other verb forms to illustrate this point are utarasi (19.7) which, however, is also Rajasthani; bahai (15.2); lae (13.5) and laini (15.5). Here and there pure [[Hindi]] forms may be seen: hovat (21.1), tumari (20.7) and biapat (21.1). Japat rhyming with it in the same stanza is Punjabi with a Hindi ending. | ||
The language of the [[Sukhmani]] can be best described as a synthesis of the Bhakha and Punjabi. In the more philosophical and meditative of their compositions, the holy Gurus are inclined to use a variety of [[Hindi]] with [[Punjabi]] overtones, while in the more deeply intimate pieces such as the chhants and pauris of Vars, [[]]Punjabi, in its dialectical variations, has been employed. This principle, by no means absolute, is only broadly applicable. | The language of the [[Sukhmani]] can be best described as a synthesis of the Bhakha and Punjabi. In the more philosophical and meditative of their compositions, the holy Gurus are inclined to use a variety of [[Hindi]] with [[Punjabi]] overtones, while in the more deeply intimate pieces such as the chhants and pauris of Vars, [[]]Punjabi, in its dialectical variations, has been employed. This principle, by no means absolute, is only broadly applicable. | ||
==Summary of the message== | ==Summary of the message== | ||
Below is a table summarising the message of the 24 [[Astpadi]]s in the [[Sukhmani Sahib]]. The table is broken down Astpadi by Astpadi: | Below is a table summarising the message of the 24 [[Astpadi]]s in the [[Sukhmani Sahib]]. The table is broken down Astpadi by Astpadi: | ||
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==Significance, Contents and Theme== | ==Significance, Contents and Theme== | ||
===Significance of ‘Sukhmani’=== | ===Significance of ‘Sukhmani’=== | ||
There is a great significance of Sukhmani in the Sikh way of life and also enjoys reverence among the devotees of the Sikh faith. They used to recite it in the early hours of morning. Generally it takes more than half an hour to recite it. Any one who reads it with love, faith and devotion opens the doors of the treasure of eternal bliss and the very spring of peace, the reason being that the author (Sri Guru Arjan Dev ji) has poured into this composition his very spirit which was peace itself. This peace he had got from his constant communication with God. It is a treasure of all kind of happiness and pleasure. | There is a great significance of Sukhmani in the Sikh way of life and also enjoys reverence among the devotees of the Sikh faith. They used to recite it in the early hours of morning. Generally it takes more than half an hour to recite it. Any one who reads it with love, faith and devotion opens the doors of the treasure of eternal bliss and the very spring of peace, the reason being that the author (Sri Guru Arjan Dev ji) has poured into this composition his very spirit which was peace itself. This peace he had got from his constant communication with God. It is a treasure of all kind of happiness and pleasure. | ||
The Sukhmani is one of the master pieces of Sri Guru Arjan Dev ji, the compiler of Sri Guru Granth Sahib. This composition is complete in all respects and it enjoys its independent status. The major religious ideas of Guru Arjan Dev ji are believed to have been treasured in it. Sri Guru Arjan Dev ji preached the message of universal peace, to all the inhabitants of the world. The Sukhmani urges that in order to gain the peace of mind a man should make it a constant practice to remember the Name of God. The remembrance will put a sort of fence; so to say, around him which no worldly trouble or evil will dare to break. According to S.S.Johar, “The Psalm of peace, its aim is to give solace to the mind. Guru Arjan, the composer of Sukhmani himself says ’He who listens to it with love and gives it a place in his heart shall enable himself to commune with the Lord.” A person tired of life or deeply entrenched in sorrow or in remorse or in anxiety derives consolation and peace from reading Sukhmani. | The Sukhmani is one of the master pieces of Sri Guru Arjan Dev ji, the compiler of Sri Guru Granth Sahib. This composition is complete in all respects and it enjoys its independent status. The major religious ideas of Guru Arjan Dev ji are believed to have been treasured in it. Sri Guru Arjan Dev ji preached the message of universal peace, to all the inhabitants of the world. The Sukhmani urges that in order to gain the peace of mind a man should make it a constant practice to remember the Name of God. The remembrance will put a sort of fence; so to say, around him which no worldly trouble or evil will dare to break. According to S.S.Johar, “The Psalm of peace, its aim is to give solace to the mind. Guru Arjan, the composer of Sukhmani himself says ’He who listens to it with love and gives it a place in his heart shall enable himself to commune with the Lord.” A person tired of life or deeply entrenched in sorrow or in remorse or in anxiety derives consolation and peace from reading Sukhmani. | ||
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===Structure:=== | ===Structure:=== | ||
This composition is in 24 ashtpadis and each consists of eight stanzas along with a slok at the beginning just to give the theme of the canto concerned. | This composition is in 24 ashtpadis and each consists of eight stanzas along with a slok at the beginning just to give the theme of the canto concerned. | ||
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Perhaps it would be a better and safer interpretation if we say that Sukhmani refers to a highest state of spiritual bliss. This interpretation would be in agreement with the Sikh thought and it would also explain the contents of the composition. Some scholars also agree to this interpretation. Prof. G.S.Talib calls this composition a jewel of Bliss or joys. It deals with the essentials of Sikhism and devotional philosophy of man. It breeds the spirit of universal brotherhood, peace and love. Principal Teja Singh in his book ‘The Psalm of Peace’ translated his version Sukhmani. He gives in the introduction that this composition is based on the basic unity of mankind which is derived from the unity of Truth. This argument seems to be in agreement with the fundamental thought of Sikhism. Sikhism builds its philosophical structure of non-dual Reality which is both manifest and unmanifest. If Reality is one and there is unity of Truth then humanity can be considered as manifestation of the Ultimate Reality. Therefore, Sukhmani throws light on different manifestations of Reality which is in essence based on the unity of non-dual Reality. | Perhaps it would be a better and safer interpretation if we say that Sukhmani refers to a highest state of spiritual bliss. This interpretation would be in agreement with the Sikh thought and it would also explain the contents of the composition. Some scholars also agree to this interpretation. Prof. G.S.Talib calls this composition a jewel of Bliss or joys. It deals with the essentials of Sikhism and devotional philosophy of man. It breeds the spirit of universal brotherhood, peace and love. Principal Teja Singh in his book ‘The Psalm of Peace’ translated his version Sukhmani. He gives in the introduction that this composition is based on the basic unity of mankind which is derived from the unity of Truth. This argument seems to be in agreement with the fundamental thought of Sikhism. Sikhism builds its philosophical structure of non-dual Reality which is both manifest and unmanifest. If Reality is one and there is unity of Truth then humanity can be considered as manifestation of the Ultimate Reality. Therefore, Sukhmani throws light on different manifestations of Reality which is in essence based on the unity of non-dual Reality. | ||
This composition seems to be a reaction against existential socio-political situation which was prevalent in the times of Sikh Gurus. It was a period of tyranny and oppression, suppression, and hypocrisy. This composition comes forth with an invigorating (reviving) spirit to inspire human consciousness against all falsehood, evil and ignorance. It is a great consoler of the mind. Therefore, it has been given the heading of Sukhmani which gives the massage of love, peace and harmony. In order to justify the above argument we may give in brief the summary of the whole composition emphasizing different aspects which have been mentioned in the contents. | This composition seems to be a reaction against existential socio-political situation which was prevalent in the times of Sikh Gurus. It was a period of tyranny and oppression, suppression, and hypocrisy. This composition comes forth with an invigorating (reviving) spirit to inspire human consciousness against all falsehood, evil and ignorance. It is a great consoler of the mind. Therefore, it has been given the heading of Sukhmani which gives the massage of love, peace and harmony. In order to justify the above argument we may give in brief the summary of the whole composition emphasizing different aspects which have been mentioned in the contents. | ||
===Contents:=== | ===Contents:=== | ||
In the first three, the Guru mentions the advantages of repeating the Name of God. In cantos four to eleven Guru Arjan expresses his thoughts on God-man. Cantos twelve to twenty mention the process by which God’s grace can be won, that is, by self surrender or resignation to the Will of God. God is all truth. The Guru inspires the disciples with love of the Name, meditation. In the last four cantos the Guru elucidates the Name. Name covers both the personal and absolute aspects of God. The Lord is present in His creation. In the absolute form God is not subject to matter, time or space, God transcends and unifies all. | In the first three, the Guru mentions the advantages of repeating the Name of God. In cantos four to eleven Guru Arjan expresses his thoughts on God-man. Cantos twelve to twenty mention the process by which God’s grace can be won, that is, by self surrender or resignation to the Will of God. God is all truth. The Guru inspires the disciples with love of the Name, meditation. In the last four cantos the Guru elucidates the Name. Name covers both the personal and absolute aspects of God. The Lord is present in His creation. In the absolute form God is not subject to matter, time or space, God transcends and unifies all. | ||
===Theme:=== | ===Theme:=== | ||
So far as we are concerned with the theme of the Sukhmani, we can say that the major is one and others are subordinate to the major one. The major theme is given in the first and the second pada. It is the following: ‘sukhmani sukh Amrit prabh namu] Bhgat jnan key man bisram]’(p.262) This shows that the peace can only be obtained by the recitation of the divine. This recitation ensures our contact with God and serves as a channel for the outflow of Guru’s virtue into ourselves. It is much evident that Nam Simran is the main theme. Nam is the treasure. If Reality is one unity, Truth or humanity must manifest their respective unities. All such unities are viewed within one Divine unity of the Almighty God... The Sukhmani states with the dynamic nature of non-dual Being which manifests unmanifest form and when it assures the form it marks the beginning of different yugas. Whenever it is in the manifest form it is expressing itself through the Divine Law which is expressed through the ‘sabad’ or ‘satguru’. These three forms of one Reality are respectfully invocated in order to Nam Simran. | So far as we are concerned with the theme of the Sukhmani, we can say that the major is one and others are subordinate to the major one. The major theme is given in the first and the second pada. It is the following: ‘sukhmani sukh Amrit prabh namu] Bhgat jnan key man bisram]’(p.262) This shows that the peace can only be obtained by the recitation of the divine. This recitation ensures our contact with God and serves as a channel for the outflow of Guru’s virtue into ourselves. It is much evident that Nam Simran is the main theme. Nam is the treasure. If Reality is one unity, Truth or humanity must manifest their respective unities. All such unities are viewed within one Divine unity of the Almighty God... The Sukhmani states with the dynamic nature of non-dual Being which manifests unmanifest form and when it assures the form it marks the beginning of different yugas. Whenever it is in the manifest form it is expressing itself through the Divine Law which is expressed through the ‘sabad’ or ‘satguru’. These three forms of one Reality are respectfully invocated in order to Nam Simran. | ||
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In the 8th Ashtpadi the ideal man (brahm giani) of Guru Arjan Dev has been projected. Braham Gyani is a perfect person who completely identifies himself with the Ultimate Primal Source. | In the 8th Ashtpadi the ideal man (brahm giani) of Guru Arjan Dev has been projected. Braham Gyani is a perfect person who completely identifies himself with the Ultimate Primal Source. | ||
In the 9th and 10th Ashtpadis comparison with other sects has been given in which the realization of Reality would not be possible. Different Saints, devotees belonging to different sects could have the partial vision of Truth but all of them are incapable to realise Him. They beg for His grace to gain strength. He is all in all and non-dual as well. He pervades every where without any discontinuity. | In the 9th and 10th Ashtpadis comparison with other sects has been given in which the realization of Reality would not be possible. Different Saints, devotees belonging to different sects could have the partial vision of Truth but all of them are incapable to realise Him. They beg for His grace to gain strength. He is all in all and non-dual as well. He pervades every where without any discontinuity. | ||
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==External Links== | ==External Links== | ||
* [http://globalsikhstudies.net/r_link/articles.htm Concepts In Sikhism - Edited by Dr. Surinder Singh Sodhi] | * [http://globalsikhstudies.net/r_link/articles.htm Concepts In Sikhism - Edited by Dr. Surinder Singh Sodhi] | ||
*[http://www.tribuneindia.com/2007/20071202/punjab1.htm#8 Pak minister transliterates Sukhmani Sahib into Persian & Shahmukhi] | *[http://www.tribuneindia.com/2007/20071202/punjab1.htm#8 Pak minister transliterates Sukhmani Sahib into Persian & Shahmukhi] | ||
== Bibliography == | == Bibliography == | ||
*1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1975 | *1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1975 | ||
*2. Sahib Singh, Sukhmani Sahib Satik. Amritsar, 1939 | *2. Sahib Singh, Sukhmani Sahib Satik. Amritsar, 1939 | ||
Revision as of 06:56, 9 May 2008
Sukhmani or Sukhmani Sahib is the title given to the Gurbani in raga Gauri Sukhmani[1] in the Guru Granth Sahib which in turn appears in the major musical measure Raga Gauri to which it belongs. It is a lengthy composition, written by Guru Arjan Dev, the fifth Sikh Guru. The sacred prayer spans 35 pages from page 262 to page 296 of the Guru Granth Sahib. Surprisingly, many ardent Sikhs include the recitation of this Bani in their daily regimen of Nitnem. The physical site, where the Guru around AD 1602-03 composed this composition was once enclosed by a dense wood. The location is still marked on the bank of the Ramsar pool in the city of Amritsar, near the famous Golden Temple or Harimandir Sahib.
It is said that Baba Sri Chand, elder son of Guru Nanak and founder of the Udasi order, came to Amritsar to meet Guru Arjan, then engaged in composing this Bani. The Guru who had by that time completed sixteen astpadis, or cantos, requested him to continue the composition. Baba Sri Chand, out of humility, only recited the salok of Guru Nanak following the Mool Mantra in the Japji — “adi sachu, jugadi sachu; hai bhi sachu, Nanak hosi bhi sachu” — "True in the beginning, True through the ages; True even now; Nanak say, Shall remain ever True" (SGGS p285). This salok was thereupon repeated by Guru Arjan at the head of the seventeenth astpadi.
The word Sukhmani is rendered into English as “consoler of the mind.” The entire poem has been translated into English more than once under the commonly preferred title, "Jewel of peace", “Psalm of peace” or “Song of peace”, signifying the soothing effect it has on the mind of the reader. Sukh literally means peace or comfort and mani means mind or heart also jewel ( ਮਣੀ in Gurmukhi can mean jewel, gem, precious stone[2]).
The couplet, "Sukẖmanī sukẖ amriṯ parabẖ nĝm. Bẖagaṯ janĝ kai man bisrĝm. Rahĝo." which translates to "Sukhmani: Peace & pure ambrosial Nectar are in God's Name. The devotees mind abide in bliss and calm peace. ||Pause||" constituting rahau, the only one in the composition, which means pause or rest and which is an equivalent of the Hebrew word selah occurring in the Psalms, sums up the most characteristic feature of this bani. According to this couplet, Sukhmani is the bringer of the bliss of the Lord’s name; it dwells in the hearts of those who love Him.
The Sukhmani Sahib has structural unity. The composition consists of 24 Astpadis each of which begins with a Salok and is followed by 8 Pauris or stanzas. Each stanza has ten lines, which consist of five couplets. There is also the unity of theme: the perfection of man mentally. morally and spiritually. The Salok at the beginning of each Astpadi (canto) gives the gist of the 8 Pauris (stanzas) that follow this salok.
One of the fundamental texts of the Sikh faith, the Sukhmani presents a complete scheme of the teachings of the Sikh faith. While each astpadi has a fresh vision to impart, a particular aspect of Truth to unfold, the whole text may be regarded as the reiteration of basic themes such as Divine immanence, Divine compassion, abundance of grace, God’s succouring hand, the merit of devotion, of holy company and humility. With such reiteration, the composition as a whole has a remarkable gripping quality reinforced by the striking imagery which in stanza after stanza brings home to the seeker the truths he must own.
Structure of Sukhmani
The Sukhmani comprises twenty-four astpadis or cantos, each comprising of eight Pauris or stanzas. They are composed in the metre chaupai. A salok or couplet precedes each astpadi. Also each Pauri consists of 5 couplets consisting of 10 Tuks or lines. The first seven stanzas of the astpadi explore the theme stated in the preceding saloks and the eighth sometimes sums up the astpadi but, more often, becomes a paean of praise placing the theme in the context of an overall vision of Eternal Reality. This structure is maintained throughout the composition, from Astpadi to Astpadi. The theme of the Astpadi may give the impression that no traceable progression of thought is taking place as in a philosophical work, but there is a continuing unity of spiritual and ethical tone througout the text.
The Sukhmani opens with a manglacharan or invocation to the Supreme Being. In this four-line salok, the Supreme Being is remembered as adi gure (Primal Preceptor), jugadi gure (Preceptor from the beginning of time existing), sati gure (the Truth Preceptor) and sri gurdeve (Preceptor Divine). The following six astpadis dwell on the advantages of remembrance, in a spirit of love, devotion and surrender, of the Holy Name which results in linking up one’s consciousness with the divine. This brings bliss, peace and approval at the Divine Court.
Name Divine is man’s true helper and friend, the true conferrer of joy and bliss as against the trust in yogic austerities, ascetic practices and ritual worship which are of no avail in liberating him from the cycle of birth and death. Ineffective in the same way are intellectual feats and membership of religious orders. Remembrance of the Divine Name is the most exalted of all religious practices and the purest of all ritual actions. Ungrateful to God and indifferent to devotion, humanity is in bondage to lust, wrath, avarice, attachment and pride — the five evils. Forgetful of God, man remains attached to maya which is compared to rejecting a jewel and chasing a cowrie. Man is warned of those drawbacks and is exhorted constantly to meditate on the Divine Name which becomes possible only when he overcomes his ego and cultivates humility which, in turn, is attained only through the Lord’s grace.
Astpadis seven to eleven deal with the concept of perfect man, and ideal man, a man of God. He is jivanmukta, i.e. one who has become liberated while still living in the mortal body. Such a person is detached from grief and joy. To him gold and dust, amrit (nectar) and poison, pauper and prince, worldly honour and dishonour are alike. The company of the holy — sadh sangat — which confers on the disciple manifold spiritual benefits is a necessary prerequisite to achieving this ideal, though access to this association is also dependent upon Divine grace. People so sanctified have a wisdom even greater than that imparted by the Vedas and live beyond the triguna, i.e. the three attributes of maya. Remembrance of God’s Name in the company of these saintly people is preferable to all rituals and creeds.
These verses also endorse access of all humanity, irrespective of colour, caste and creed, to divine knowledge, and to emancipation through meditation on His Name. Anyone who, with the Divine favour, keeps the company of the holy and repeats the Name becomes God-enlightened, the Brahm-giani. He is free from all dubiety and worldly entanglements, and his mind is always at peace. In the spirit of the God-enlightened may be beheld God who is otherwise nirankar, the formless Supreme Being. God’s hukam is the sole source of the vast and variegated creation. Far from being indifferent to the infinitude of creation, He responds to the love of the devout who are the crown of His creation. Such persons are always blessed with joy and spontaneous bliss and they transcend the pleasures and passions of this material world.
Astpadis twelve to twenty stress the significance of sadhna, or discipline, for the spiritual progress of man. Self-conceit and slander against the saints are deadly sins which must be totally avoided. The one who slanders the saints is considered to be the worst evil-doer, bereft of all spiritual blessing. He perishes, writhing like a fish out of water; hopeless and unfulfilled, he leaves the world.
However, this kind of evil-doing is traced to the consequences of deeds in a previous birth. This endless cycle of coming and going can be broken only with the help of the Divine Preceptor who is like a lamp in the darkness, a guide in the pathless forest. His word helps man as a pillar supports an edifice. Like a boat carrying a stone across the water, he enables his disciple to pass over the worldly ocean and end the torments of transmigration. However, such a Preceptor one meets only by God’s grace. The eradication of pride and inculcation of humility are two other stepping-stones which lead to the Divine portal. Pride in such things as royal authority, beauty, ritual acts, austere practices, wealth and estates is condemned. Besides being humble and contented, one must repose life’s hope solely in God. Man is exhorted to recite the glory of God which will bring him true blessing.
The last four astpadis, i.e. from twenty-one to twenty-four, contain an exposition of God’s absolute powers. He is the sole creator of this world and none can fathom His greatness. He is the creator of, but free from, triguna maya and is infinite and eternal. There was utter emptiness before the creation which is the result of His Will. Here the monist aspect of the Lord as the Sole Existence is emphasized. He is the Supreme comforter, compassionate, controller of the inner faculties and cherisher of all. He is without rancour and it is through His hukam and grace that man acquires true wisdom. The path to this ideal is shown by the Preceptor, who applies the collyrium of enlightenment by banishing the darkness of ignorance. By such enlightenment, man seeks company of the saintly and sees the Lord within himself and in all the external creation as well. God abides within all yet remains unattached. The last astpadi sums up the teachings of the earlier cantos. The one who wants to find God is exhorted to dwell on the Divine Name, as taught by the Guru, in the company of the saints which alone will help him shed ego and inculcate humility. Thus will he discard worldly desire and cross the ocean of fire (i.e. of sin and suffering).
Analysis
Sukhmani is a theological statement of the major tenets of Sikhism expressed in a devotional poetic form. Recited by the Sikhs as a part of their morning prayer, it is one of the easier texts in the Guru Granth Sahib. It is similar in syntax and structure, though its essential meaning will elude one not attuned to the spiritual experience and the idiom and phraseology of gurbani. The language character is close to Khari Boli, the Hindi that had evolved in the areas lying northwest of Delhi, with a distinct inclination towards Punjabi. The expression here, however, is poetic in its overtones and shares a common character with the variety of Hindi or Bhakha that was used by religious teachers all over northern India. While this language has evolved out of Braj, it is closer to Punjabi in its grammatical form. This will be substantiated by comparing it with the language of a poet writing in pure Braj, such as Surdas, who flourished around the same period as Guru Arjan. To indicate the differences of the language of Sukhmani from Braj even Bhakha, a few examples may be given:
Thivai (3.2) is Punjabi, so is ditha (7.7). Khate (12.5) is pure Punjabi. In niki kiri (17.5), niki (small) is Punjabi. Ohi (23.4)) is Punjabi, of which the Braj equivalent would be vehi, Hoi (past verbal form) is Punjabi. Bhau (18.7) for bhaya (fear) is an especial form given in gurbani and occurring frequently. The Punjabi character of language is especially decipherable in the forms of verb ending in the past tense. Kathia (8.7), pachhata (17.8), jata (19.8), in the sense of jania, japia (20.2), rahia (20.3), aradhia (salok 24) are some of the examples. Other verb forms to illustrate this point are utarasi (19.7) which, however, is also Rajasthani; bahai (15.2); lae (13.5) and laini (15.5). Here and there pure Hindi forms may be seen: hovat (21.1), tumari (20.7) and biapat (21.1). Japat rhyming with it in the same stanza is Punjabi with a Hindi ending.
The language of the Sukhmani can be best described as a synthesis of the Bhakha and Punjabi. In the more philosophical and meditative of their compositions, the holy Gurus are inclined to use a variety of Hindi with Punjabi overtones, while in the more deeply intimate pieces such as the chhants and pauris of Vars, [[]]Punjabi, in its dialectical variations, has been employed. This principle, by no means absolute, is only broadly applicable.
Summary of the message
Below is a table summarising the message of the 24 Astpadis in the Sukhmani Sahib. The table is broken down Astpadi by Astpadi:
| Astpadi | Message of the Bani in this Astpadi |
|---|---|
| 1 | sums up the benefits of contemplation and meditation. It tells that all physical pain and sorrow may vanish through the sincere remembrance of God's Holy Name and that man becomes physically healthy and morally strong. Such people find the inner strength to devote themselves to the public good and develop the endurance to overcome all worldly obstacles. |
| 2 |
tells us that "practising holiness" reduces man's propensity to sin. It also provides an escape from the hardships of life. He comes to inner peace and spiritual joy. |
| 3 |
the Guru states that any study of holy texts, the performance of austerities and various religious practices as giving away much in charity, cannot compare with the benefits obtainable by reading or listening to the Sacred Word. Meditation and nobility of conduct can provide a passport to the Divine Court. |
| 4 |
stresses the need for good behavior, Man is a thinking animal and should think ahead to consequences of his actions. Learning and cleverness can not hide a filthy mind. Keep away form stealing and slander. Give up greed in all its forms and remember that all worldly things come to an end. |
| 5 |
we learn to thank God for all his various gifts and treasures which He gives us. Man should compare himself to the less fortunate. |
| 6 |
examples God's gifts to man: a healthy body, delicacies to eat, silks and jewels to wear and pleasant music to hear. Should we not thank the Lord for all His gifts by singing of His glory? |
| 7 |
dwells on the attributes of the saints: their self control, their love and compassion, their solicitude for the welfare of other people. Joining their company brings hope and peace, they never turn any one away empty-handed. |
| 8 |
Similarly to 7, an appreciation of the God-oriented man- the Brahm-giani -is found here. He is kind, patient, humble and care-free. He offers help and support to all without any inhibition. He is the refuge of the forsaken and the lost whom he accepts and treats like the members of his family. |
| 9 |
Guru Arjan defines the various types of holy persons like the Pandit, Vaishnav, Bhagwati and touch-me-not, of these the best is the Jivanmuki, the liberated one who has acquired immortality while still alive. |
| 10 |
This deals with the various types of people and substances, both good and bad. How the conceited men blindly follow their basic nature, while the seekers and seers who win God's grace, attain the goal of thIs life. Man's powers are limited; the more he knows, the less he knows. |
| 11 |
The Guru tells us that the meek and the humble win God's love, while the haughty and the vain find no peace or joy. Man's desires are limitless as his cravings are beyond appeasement. It is only when his time comes that he may join the company of the holy and then he gets a glimpse of his light, within. Such a man knows True happiness for such a vision is powerfully blessed. |
| 12 |
dwells on the lot of the boastful and the arrogant. Self-indulgent money-grabbers waste away their lives in eating and sleeping. If an egoist performs good deeds, he all too often only inflates his conceit. Pride and mental peace never go together. |
| 13 |
tells us of the need to associate with saintly people and of avoiding their slander. A slanderer is spiritually insolvent and a corruptor of all. However, if the saint blesses him, he will get peace of mind and benediction. |
| 14 |
points out that mortals, by their very nature, are fickle and way-ward; so no reliance can be placed on them. On the other hand, the holy ones are extremely helpful and convey to their disciples a true understanding of life and its goal. |
| 15 |
tells us that just as darkness is dispelled by light, and a track in the wilderness is illuminated by a flash of lightning, so the Guru's instruction opens up our inner consciousness and reveals the hidden mysteries of spiritual life. This enables the seeker to throw away the garbage of worldliness and gather specially good merchandise which will bring both profit and honor. |
| 16 |
the Guru refers to God as the Director, Playwright and Actor in His own plays, who assumes any role at any time and at any place. He also assigns parts in His play for individuals to act out. |
| 17 |
the Guru emphasizes the qualities of a true servant of God, namely obedience and humility. A good master is pleased with a person who obeys him and is loyal to him. So a good and sincere disciple will be able to win the grace of God. |
| 18 |
stresses the characteristics of a Seeker of Truth. He must give up his ego and surrender his mind to the Guru. The Guru will then enrich his mind with compassion and spirituality. The Guru will remove his tensions and sorrows and give him wisdom and joy. |
| 19 |
Guru Arjan warns of the distractions of life. Why one spends all of one's life amassing wealth, which will ultimately be of no use? Or worldly knowledge and possessions which will be left-here on death. People should think of the things that will be helpful to them in the hereafter. |
| 20 |
deals with the need of efforts for spiritual progress. Meditation is a progressive step on the road to Divinity. A love of virtue, goodness and a remembrance of the qualities that we associate with God, will make one noble and blissful. |
| 21 |
the Guru tells of the pre-creation state. Before creation, there was a great void. Then God by His own will manifested Himself in His own creation. So the Universe came into existence, where different peoples play out their various roles. |
| 22 |
there is a short list of God's attributes. He is the fountain of generosity and goodness. He selects people according to what he wants from them. He gives special protection to some but those who turn away from Him come to harm and grief. |
| 23 |
tells us of the omnipotence of God. He created the fabric of the universe; He controls the stellar bodies. Mankind will be forever unable to understand their complexities, as he gropes for clues to their unravelment. True Seekers stand lost in wonder at God's power and excellence. |
| 24 |
the benefits of the Sukhmani are expounded. The true devotee will be rewarded with health, culture, wisdom, peace and enlightenment through the sincere recitation and understanding of this Psalm of Peace. He will be crowned with glory both in this world and in God's Court. |
Significance, Contents and Theme
Significance of ‘Sukhmani’
There is a great significance of Sukhmani in the Sikh way of life and also enjoys reverence among the devotees of the Sikh faith. They used to recite it in the early hours of morning. Generally it takes more than half an hour to recite it. Any one who reads it with love, faith and devotion opens the doors of the treasure of eternal bliss and the very spring of peace, the reason being that the author (Sri Guru Arjan Dev ji) has poured into this composition his very spirit which was peace itself. This peace he had got from his constant communication with God. It is a treasure of all kind of happiness and pleasure.
The Sukhmani is one of the master pieces of Sri Guru Arjan Dev ji, the compiler of Sri Guru Granth Sahib. This composition is complete in all respects and it enjoys its independent status. The major religious ideas of Guru Arjan Dev ji are believed to have been treasured in it. Sri Guru Arjan Dev ji preached the message of universal peace, to all the inhabitants of the world. The Sukhmani urges that in order to gain the peace of mind a man should make it a constant practice to remember the Name of God. The remembrance will put a sort of fence; so to say, around him which no worldly trouble or evil will dare to break. According to S.S.Johar, “The Psalm of peace, its aim is to give solace to the mind. Guru Arjan, the composer of Sukhmani himself says ’He who listens to it with love and gives it a place in his heart shall enable himself to commune with the Lord.” A person tired of life or deeply entrenched in sorrow or in remorse or in anxiety derives consolation and peace from reading Sukhmani.
The beginning of the composition opens with innovation to the Shabad Guru who is the source of bliss: ‘Aadi gurey nmh] jugadi gurey nmh] satigurey nmh] sri gurdyvey nmh]’(sri guru granth saihb, page 262) Here Sri Guru Arjan Dev ji has made a departure from the prevalent Hindu tradition which refers to Personal God and gods. It also refers to the personal Guru-ship and the particular Gurus. Here the Guru wants to emphasize that way to God realization is only Naam-Simran.(page 262)
When and where written: It is believed in Sikh tradition that the great Guru composed Sukhmani at Amritsar, while he was in a process of preparing the Holy Scripture for humanity by which he preached the massage of universal peace, to all the inhabitants of the world. Sukhmani is arranged in the Gauri rag of Sri Guru Granth Sahib.
Structure:
This composition is in 24 ashtpadis and each consists of eight stanzas along with a slok at the beginning just to give the theme of the canto concerned.
Meaning of the heading ‘Sukhmani’: Different scholars have given their interpretations regarding the significance of the heading of this composition. Some are of the view that the word Sukhmani represents the yogic term ‘sukhmana’, a mythical vein which is situated where ‘ira’ and ‘pingula' join together. It seems to be a wrong interpretation because in the Guru Granth Sahib all the Gurus are against ‘hath yoga’ which emphasises ‘pranyam’ and other ‘aasans’ - physical exertion.
Perhaps it would be a better and safer interpretation if we say that Sukhmani refers to a highest state of spiritual bliss. This interpretation would be in agreement with the Sikh thought and it would also explain the contents of the composition. Some scholars also agree to this interpretation. Prof. G.S.Talib calls this composition a jewel of Bliss or joys. It deals with the essentials of Sikhism and devotional philosophy of man. It breeds the spirit of universal brotherhood, peace and love. Principal Teja Singh in his book ‘The Psalm of Peace’ translated his version Sukhmani. He gives in the introduction that this composition is based on the basic unity of mankind which is derived from the unity of Truth. This argument seems to be in agreement with the fundamental thought of Sikhism. Sikhism builds its philosophical structure of non-dual Reality which is both manifest and unmanifest. If Reality is one and there is unity of Truth then humanity can be considered as manifestation of the Ultimate Reality. Therefore, Sukhmani throws light on different manifestations of Reality which is in essence based on the unity of non-dual Reality.
This composition seems to be a reaction against existential socio-political situation which was prevalent in the times of Sikh Gurus. It was a period of tyranny and oppression, suppression, and hypocrisy. This composition comes forth with an invigorating (reviving) spirit to inspire human consciousness against all falsehood, evil and ignorance. It is a great consoler of the mind. Therefore, it has been given the heading of Sukhmani which gives the massage of love, peace and harmony. In order to justify the above argument we may give in brief the summary of the whole composition emphasizing different aspects which have been mentioned in the contents.
Contents:
In the first three, the Guru mentions the advantages of repeating the Name of God. In cantos four to eleven Guru Arjan expresses his thoughts on God-man. Cantos twelve to twenty mention the process by which God’s grace can be won, that is, by self surrender or resignation to the Will of God. God is all truth. The Guru inspires the disciples with love of the Name, meditation. In the last four cantos the Guru elucidates the Name. Name covers both the personal and absolute aspects of God. The Lord is present in His creation. In the absolute form God is not subject to matter, time or space, God transcends and unifies all.
Theme:
So far as we are concerned with the theme of the Sukhmani, we can say that the major is one and others are subordinate to the major one. The major theme is given in the first and the second pada. It is the following: ‘sukhmani sukh Amrit prabh namu] Bhgat jnan key man bisram]’(p.262) This shows that the peace can only be obtained by the recitation of the divine. This recitation ensures our contact with God and serves as a channel for the outflow of Guru’s virtue into ourselves. It is much evident that Nam Simran is the main theme. Nam is the treasure. If Reality is one unity, Truth or humanity must manifest their respective unities. All such unities are viewed within one Divine unity of the Almighty God... The Sukhmani states with the dynamic nature of non-dual Being which manifests unmanifest form and when it assures the form it marks the beginning of different yugas. Whenever it is in the manifest form it is expressing itself through the Divine Law which is expressed through the ‘sabad’ or ‘satguru’. These three forms of one Reality are respectfully invocated in order to Nam Simran.
In the 2nd ashtpadi, we come across that the Ultimate Reality pervades in every element/creature. This fact of all pervasive Reality is realized through Nam Simran. Nam Simran is the subtle creative energy which is the cause of all manifest forms. It also functions upon human mind to make him realize the Ultimate Creator. In the 3rd ashtpadi, the Guru makes a sharp comparison with other forms of worship based upon the previous scriptures of the Hindus and other religions. Guru has made it clear that he has studied many revealed and other scriptures but Nam Simran is superior to all other religious observances.(p.265) ’Nam-Simran is above all other means. Guru Arjan Dev bitterly criticises rituals, renunciation and ascetic practices. He is of the view point that if one is to get rid of pains and suffering, one is to practice Nam-Simran in the real spirit of the term (word). In the 8th chaupai of the 3rd ashtpadi Guru pin points that Hari’s name is far superior to other means of God-realization. In the last four ashtpadis Sri Guru Arjan Dev ji concentrates on the conception of Nam which is the fountain of spiritual Bliss- Sukhmani.
Like other religions, in the 4th ashtpadi Guru Arjan represents the human situation which has been accepted by the Sikh Gurus. According to Guru Arjan Dev man is presented as very weak and he is completely dependent on almighty Prabhu and in the Ashtpadi opening Slok says that the individual is without any... qualities and is child like also. Therefore, it is advisable for him to remember the creator who is always within and helps him to emancipate.(p.266) Owing to week, man is prospective to Almighty to surrender himself.(p.277)Owing to week nature, man is attracted by worldly things. With the result he forgets the Creator and is engrossed in the creation only. Thereafter Sri Guru Arjan Dev brings him the idea of grace and mercy which is the only source of inspiration to come out of clutches of Maya. For this purpose complete self surrender is expected of a spiritual aspirant for the true Guru. All evils like anger, greed, desires, attachment and I-consciousness are humiliated to Guru’s will
The Guru qualifies this statement that Truth and Truthfulness are very significant in the way of realisation. Truth can be realised in the company of realised persons.(p.271)
Having accepted that man is weak Guru Arjan Dev introduces the concept of Grace in the 6th and 7th Ashtpadis. Grace is such a multi-dimensional concept which has many aspects in different perspectives. It helps man evolve and develop spiritually, socially and other ways also.
In the 8th Ashtpadi the ideal man (brahm giani) of Guru Arjan Dev has been projected. Braham Gyani is a perfect person who completely identifies himself with the Ultimate Primal Source. In the 9th and 10th Ashtpadis comparison with other sects has been given in which the realization of Reality would not be possible. Different Saints, devotees belonging to different sects could have the partial vision of Truth but all of them are incapable to realise Him. They beg for His grace to gain strength. He is all in all and non-dual as well. He pervades every where without any discontinuity.
In the slok of Ashtpadi 17th the Guru outlines the basic structures of all comprehensive view of Reality. Like Guru Nanak’s first slok of the Japuji Guru Arjan Dev says that Reality Is true in the beginning, in the unfested state, and in the manifested form (p.285). And this fact about Truthfulness of Reality has self evident in the present and in the future as well. And in the Ashtpadi the Guru says the form of Being is true.When one understands it, one tries to realise this true form. Then the spiritual aspirant develops from within all qualities of Truth realization. All elements with gyan are transformed into reality itself(p.286).
And in the Ashtpadi 16th Guru also describes the transcendent nature of the Reality which is beyond form and contrary colours and the three strands of the Reality (p. 283). It should not be misunderstood that Guru Arjan Dev believed only in transcendent. He tries to reconcile the unmanifest and manifest aspects of Reality which indicates that he is developing a dynamic view of Reality. In nutshell Guru Arjan Dev presents his view that the Ultimate Reality is dynamic and non-dual which is both unmanifest and manifest.
Then an ideal man is expected to be one with Ultimate Reality. Guru calls such a person ‘sat purkh’. ‘Sat purkh’ in a personified sense is a creative principle in all the universe including living and non-living units of the Reality. The realisation of sat purkh is the main idea of Sukhmani Sahib. With this view the Guru emphasises on Nam-Simran again and again. Simran is the only fruitful activity which a person is expected to perform while living in this world. All other things do not help man to realise the Reality. Hari Nam is the real wealth. In the slok of ashtpadi 20th, the term ’phirti phirti’ wandering in the original context can be interpreted from two stand points. First, as man has undergone before this birth so many births. Second, after adopting different means of realization the devotee has come to know that Nam-Simran is the last resort.
In the last four ashtpadis Guru concludes that Nam stands for ‘shabad’ which is used to describe manifest attributes of the Real. The Real is a dynamic Reality which is both Nirguna and Sarguna when it assumes the manifest form it becomes the Naam as Personal Unity with infinite attributes. The remembrance of these attributes through Naam (Shabad) help human consciousness (surti) to develop from a form of multiplicity and duality (duja Bhao) and finally the state of complete oneness with Reality is realised. In the end we can say that this composition reveals that the real devotion of God is the praise of Lord. This is got from true Guru’s word. Hence the composition if recited with loving devotion shall work on human mind in the form of Naam and Shabad and the ultimate outcome shall be extreme spiritual Bliss that is Sukhmani.
“Thus we can say that the central theme of the Sukhmani is Nam Simran. It brings the treasure of all kinds of happiness and pleasure. When a man worships God in the real sense, he attains eternal bliss. Some good qualities are cultivated in the man’s personality which make him eligible to get other themes (grace of God, Love and dedication, nature of ideal man, ‘Sargun’ and ‘Nirgun’ aspect of God etc.) which are also incorporated by the Guru are subordinate to this major one. When a man leans towards Nam Simran he becomes free from the cycle of death and rebirth and gets the eternal state tranquillity of Sehaj.
There is something in the sincerity of the mental approach the hidden pathos and the verbal music which goes straight to the heart of the reader. It has a soothing effect on the nerves shattered by a life of hurry and furious activity. There is in it the still music of humanity, lyrical cry rising from the heart that has known suffering and has found peace.
The Sukhmani benefits the reader to a great extent. It makes one joyous and one feels refreshed, soothed and renewed after reading it because it came straight from the heart of Guru Arjan.”
- Above article edited by Gurwinder kaur(Dr.)
External Links
- Concepts In Sikhism - Edited by Dr. Surinder Singh Sodhi
- Pak minister transliterates Sukhmani Sahib into Persian & Shahmukhi
Bibliography
- 1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1975
- 2. Sahib Singh, Sukhmani Sahib Satik. Amritsar, 1939
- 3. Narain Singh, Giani, Sukhmani Sahib. Amritsar, n. d.
- 4. Sodhi, Teja Singh, Katha Dip Sagar (Sukhmani Sahib) Satik. Amritsar, 1959
- 5. Arshi, Sahib Singh, Sukhmani da Alochanatmak Adhyan. Jind, 1973
- 6. Macauliffe, Max Arthur, The Sikh Religion: Its Gurus, Sacred Writings and Authors.
Oxford, 1909
- 7. Teja Singh, The Psalm of Peace.
Video
Audio
- Guriqbal Singh (Gurdwara Mata Kaulan Amritsar Wale) - Sri Sukhmani Sahib Ji Diyan Visheshtaian
- Giani Thakur Singh (Patiala Wale Damdami Taksal) - Katha Sukhmani Sahib
- Dya Singh (Australia) - Sukhmani Simren
- Gurdial Singh Paras - Sukhmani Sahib
- Harbans Singh (Jagadhari Wale) - Sukhmani Keertan
- Jarnail Singh (Damdami Taksal Wale) - Sri Sukhmani Sahib
References
