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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. | ||
==See also== | |||
* [[Sukhmani sahib]] | |||
* [[Message of sukhmani]] | |||
* [[Importance of sukhmani]] | |||
* [[Guru Arjan]] | |||
* [[Amritsar]] | |||
* [[Bani]] | |||
* [[Bhai Vir Singh]] | |||
* [[Brahm Giani]] | |||
==External Links== | ==External Links== | ||
Revision as of 18:24, 16 August 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
- Main article: Importance 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.
See also
- Sukhmani sahib
- Message of sukhmani
- Importance of sukhmani
- Guru Arjan
- Amritsar
- Bani
- Bhai Vir Singh
- Brahm Giani
External Links
- Concepts In Sikhism - Edited by Dr. Surinder Singh Sodhi
- Pak minister transliterates Sukhmani Sahib into Persian & Shahmukhi
Text
- scribd.com Sukhmani Sahib in Gurmukhi, Hindi and English
- scribd.com Sukhmani Sahib in Gurmukhi
- sikhnet.com download doc file
- gurbanifiles.org Download pdf file - Gurmukhi, Hindi and English
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
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.
