We are all one
As legend has it, it was during Guru Nanak Dev ji’ s visit to the Jagannath Temple at Puri in 1506 CE that this Aarti was composed. The temple priests conducted an elaborate Aarti every evening. They brought a big platter on which were many lighted lamps, and the accompanying paraphernalia of flowers, incense, ornaments, pearls and began the Aarti. This was accompanied with the beating of drums and cymbals, the ringing of the bells and chants from the scriptures.
While at the Jagannath Temple, Guru Nanak observed that the priests were attaching more importance to the rituals rather than to the true faith of the Lord. He noticed that most of the devotees were joining the ritual not with their hearts; at best they were enjoying the spectacle of it. But, after seeing Jagannath for the first time, and the elaborate Aarti, Guru Nanak could not reject him on the ground that he was incompatible with his own Bhakti philosophy.
All the gathered devotees stood up and gazed at the Lord with great devotion, like they do even today. But Guru Nanak was so charged with ecstasy that he could not mark these reactions of the people. He was filled with great pleasure, was transfixed, and thus remained seated. So overwhelmed was he, that tears rolled down his eyes.
A section of the orthodox priests marked this indifference of Guru Nanak and took it as disrespect to Lord Jagannath. After the Aarti was over, they confronted him and asked him why he had not stood up during the Aarti. They cast aspirations on his being a holy man and said that mere rosaries and a monastic garb don’t make a monk. Guru Nanak stood there as a silent spectator, as if nothing had happened. However the priests persisted that he explains his conduct and then Guru Nanak spoke:
“Dear brothers! Does our Jagannath exist only here and in this wooden image? Is he not dazzling in the aura of his own greatness, inside all creation? Cannot his Mahima be felt and experienced without the accompanying rituals? “
Guru Nanak had by that time understood the real potentialities of Lord Jagannath. He had seen the touch of universalism and Vedic symbolism manifest in the wonderful image of Lord Jagannath.
While uttering these words, Nanak became highly emotional and looking at the Lord, he started to sing a few stanzas from a Sikh composition. He spontaneously composed a Maha Aarti wherein he said that when the Lord is Omnipresent and Omnipotent, how I can worship him with a small set of lamps and incense. He ought to be worshipped as grandly as his grandeur deserves.
Guru Nanak sang an Aarti in his melodious voice, describing how the entire sky is the platter on which the sun and moon are lamps for worship. The stars and the planets are the gems and pearls, the mythical Mount Meru, covered with sandalwood trees is the incense and the wind blowing from all directions is the grand fan for the beloved.
Gagan mein thaal rav chand dipak bane,
tarika mandal janak moti,
dhoop malyanlo pavan chavro
kare saal banray phulant joti,
kaisi aarti hoye
bhav khandna teri aarti.
Anhata Shabad Vajanta bheree
The sky is the puja thaal (platter used for the aartis),
in which the sun and the moon are the divas (lamps)
The stars and planets in the constellations are your jewels
The wind, laden with sandal-wood fragrance, is the celestial fans All the flowering fields, forests are radiance!
O! What a wonderful Aarti, this is!
You, are a destroyer of Fear,
The sound of Your Name, which is so subtle,
that It goes unheard, Resounds endlessly.
The priests and pilgrims had collected around Guru Nanak and they were thrilled to hear him sing such praises to the Lord. Guru Nanak’ s Aarti conveyed that Natures tribute to the Creator was superior to any ritualistic oblation offered before images.
His melody reverberated around the whole Temple and touched the hearts of one and all. The priests realized that they had an enlightened soul visiting them.
Guru Nanak then further described Jagannath in his exalted verse:
Sahas Tav Nain na na
Nain hai Tohey kau
Sahas moorat Nana Ik Toh.ee
Sahas Pad Bimal Na na
Ik Pad Gandh bin
Sahas Tav Gandh Iv
Chalat Mohee
Sabh Mah Jot Jot Hai Sohee
Tis Dat Chaanan Sabh Mah Chaanan Hoi
Gur Sakhi Jot Pragat Hoi
Har Charan Kamal Makrand Lobhit Mano
Ana Din Mohey Aayey Pyaasa
Kirpaa Jal Dey Nanak Sarang Kau
Hoi Jaatey Terey nai Vaasa
Jo Tis Bhaavey So Aarti Hoi
You have a thousand eyes, forms, feet, noses . . .
And you have none . . .
I am charmed !
Your Light enlightens all !
It is by the Grace of the Guru that the real Light
(Knowledge) Manifests.
What pleases the Almighty is this Aarti (Creation)
I yearn for Your Lotus feet, Night and day,
Nanak is like the thirsty bird that asks,
For a drop of water, From You O Lord !
That drop (Grace) will make Nanak find comfort,
In the uttering of Your Name
Every evening, after the recitation of Rehraas Sahib, the melodious rendition of this Aarti, sung by the Raagis in Raga Dhanashri, can be heard in Gurudwaras. Listening to the Aarti is a tremendously soothing experience, capable of taking one directly into the spiritual realms of devotion through music.
It has been aptly mentioned by Guru Arjan Dev ji in the Sri Guru Granth Sahib ji: “Aarti kirtan sada anand”, which translates as “Singing God’s praises is His Aarti, and this brings boundless bliss”.
The original Aarti was composed by Guru Nanak himself though later four more stanzas were added. However the depth of thought that is conveyed in these few words makes it one of the best compositions of Godhead and nature.
In describing Jagannath’ s form, Nanak described Him saying that you have no eyes, but I can feel your penetrating gaze, you have no hands, but I can feel the all encompassing embrace of your love, you have no nose but I can feel the warmth of your breath, you have no ears but I know that you can hear my yearnings, you have no feet but I dream of spending my days worshiping these lotus feet.
The Sikhs are urged to believe that the Guru Granth Sahib Ji is the Guru manifest, Whoever is pure in heart, will find the answers within the words of the Guru Granth Sahib Ji. Its words are the Guru, and the Guru is in the Guru Granth’ s Utterings, And within the words is the nectar (Of knowledge) And the words urge disciples to believe in the Guru!
Thus the complete Aarti that is sung today has in reality been composed by two Gurus, a cobbler, a barber, a weaver and a farmer, all from humble stock. This is proof enough that Sikhism believes in the equality of all humankind. The Guru Granth Sahib Ji is an ecstatic pouring of a Spiritual Heart.
Guru Nanak Dev Ji was a saint of the Bhakti Cult and its exponents had the goal of uniting the human race through true devotion to God and emphasized the oneness of God. He, along with the other exponents of the Bhakti Cult like Ramananda, Kabir, Chaitanya, Namdev, Tukaram and Ramdas had all originally believed in the formless worship of the Lord. But the symbolic image of Lord Jagannath was neither of any “Akar” nor was it “Nirakar”.
The perplexed Nanak seeing this “Kimkar” (of which form?) image, was simply astonished and was overwhelmed with deep reverence. He understood the universalism of Jagannath and started the ‘Namakirtan’ of the Lord in his own
way.
Basically, Guru Nanak believed in the formless worship of ‘Nirakar’ – Brahma and his motto was ‘Ek Omkar Satnam’ . It means that he believed in ‘Ornkar’ or ‘Pranava Brahma’ which has no form and stressed on the ‘Satnam’ or the true Namakirtan of the Lord.
In this Aarti, Guru Nanak described what he saw and experienced, yet even to him it was a very difficult task, because when it came to describing the Lord, words failed him.
Aw al Allah noor upaya
Kudrat ke sab bandey
Ek noor te sab jag upjaya
Kaun bhale ko mande.
‘First of all, God created light;
Mother Nature created all human beings equal;
from that one Light the entire world came into being;
so how do we differentiate that one is better than the
other?’
Guru Nanak did visit many of the holy spots during his first Udasi,but the impact that Jagannath had on him and his belief is reflected in the Guru Granth Sahib Ji and his later writings and preaching.
The original Aarti was composed by Guru Nanak himself though later four more stanzas were added
The Aarti was further appended by the verses of Bhagat Ravi Das who incidentally, was a cobbler by profession. He too was a mystic Bhakti Saint whose writings have been included in the Sikh Holy Book Guru Granth Sahib Ji. The following lines were added to the Aarti from his works:
Naam Tero Aarti Majan Muraarey
Har Kay Naam Bina Joothey Sagal Pasaarey
Naam Tero Aasno Naam Tero Ursaa
Naam Tero Kesro Lay Chhitkaarey
Naam Tera Ambhula Naam Tero Chandno
Ghas Japey Naam Lay Tujahee Kau Chaarey
Naam Tera Deeva Naam Tera Baatee
Naam Tero Tel Lai , Maahee Pasaarey
Naam Terey Kee Jyot Lagaayee
Bhaiyaa Ujiyaaro Bhavan Saglaarey
Naam Teraa Taagaa Naam Phul Maalaa
Bhaar Athaarah Sagala Joothaarey
Tero Keeyaa Tujhahee kyaa arpau
Naam Tera Tuhee Chavar Dhulaarey
Das Atha Atha Sathey Chaarey Khaanee
Ehay Vartan Hai Sagal Sansaare
Kahay Ravdaas Naam Tero Aartee
Sat Naam Har Bhog Tuhaarey
O Lord, Your name is the Aarti,
Your name is the Flower, the saffron, and the sandalwood
That is offered to You.
Your Name is the (Deeva)
The Lamp, the oil and the cotton
That is lighted in it.
With the Light that Your Name gives out,
The whole world is brightened.
Your Name is the Thread and Your Name is also
The Flowers that are strung into that thread.
All that I offer to You is Yours.
Your Name is the flywhisk, that you use,
The (Chant of Your) True Name,
We offer to You,
All is false except Your Name !
The glory of the Aarti was further enriched with the addition of the verses of Sant Sain, who too was a mystic saint of humble origins. He was a barber in the court of Raja Ram, the King of
Rewa.
What is the best Aarti or form of adoration of the Lord is the theme of Sain’s verses incorporated in the Guru Granth Sahib Ji. According to Sain singing of God’s praise and meditating constitute the highest worship.
Dhoop Deep Dhrit Saaj Aartee
Vaarney Jaau Kamlapati
Mangalaa Har Mangalaa
Nit Mangal Raaja Raam Raaiko
Uttam Deeyaraa Nirmal Baatee
Toohee Niranjana Kamlaapati
Raam Bhagat Raamaananda Jaaney
Pooran Paramaananda Bakhaaney
Madana Moorata Bhay Taarey Govindey
Sain Bhanay Bhaj Paramaananda
The Aarti is adorned by the lighted lamp
And the fragrance of the incense.
All is Auspicious.
Thou art the Supreme and Pure Light.
Thou art the Lord of the Goddess of Wealth.
My obeisance to Thee.
And to the Lord Rama, Beautiful Govinda,
Who is described as Replete Pure Bliss !
Sain prays to Thee, Who obliterates all Fear.
As if this was not enough, the Aarti was further illuminated by incorporating the words of Sant Kabir, the greatest of the proponents of the Bhakti Cult. Needless to say, Sant Kabir was a humble Muslim weaver, who like Guru Nanak took the lonely road and travelled far and wide spreading his simple and humble words of humaneness and compassion.
Sun Sandhyaa Teree Dev Devaakar
AdhPati Aadee Samaayee
Sidh Samaadhee Anta Naheen Paayaa
Laagee Rahey Samaayee
Leho Aartee Ho Purakh Niranjan
Satguru Poojo Bhaai
Thaada Brahmaa Nigam Bichaarey
Alakh Na Lakhiyaa Jaayee
Tat Tel Naam Keeyaa Baatee
Deepak Deh Ujiyaaraa
Jyot Laayee Jagadeesha Jagaaiyaa
Boojhey Boojhana Haaraa
Panchey Sabada Anaahada Baajey
Sangey Saaringa Paanee
Kabeer Daas Teree Aartee Keenee
Nirankaar Nirbaanee
Dear Lord!
The Greatest of Yogis have not been able to comprehend You,
Those who worship the unmanifest, Fail to realize You.
Even though they have persevered in their quest.
Your Name resounds unheard (By the worldly)
And only He can hear (On who Your Grace descends) Pray to Your Satguru! Almighty Lord!
Accept the Aarti, with the oil lit with the Chant of Your Name, By You, the Lord of the Universe!
Kabir das performs the Aarti of the ‘Beyond Description’ and the ‘Without Form’
Bhagat Dhanna was a simple Jat farmer from Rajasthan from whose works the following lines were added to the Aarti.
Gopaal Teraa Aartaa
Jo Jan Teree Bhagat Karantey
Tin Key Kaaj Sanvaartaa
Dal Seedhaa Maangau Ghee
Hamraa Khusee Karey Nit Jee
Pania Chaadan Neekaa
Anaaj Maangau
Gau Bhais Maangau Laaveree
Ik Taajana Turee Changeree
Ghar Kee Geehanee Changee
Jan Dhanaa Levey Mangee
Gopaal Tera Aartaa
Hey Dayaal Teraa Aartaa
Which means:
O Gopaala, (Accept) your Aarti!
You grant the wishes of those who worship You!
I ask for my basic sustenance (food, oil, lentils, good
quality grains)
Which makes me feel fulfilled.
I also pray for a good wife, good clothes, good grain,
a horse, a cow…
The final touches to this great composition were given by none other than the tenth Guru Gobind Singh Ji,
Yaa Tey Prasann
Bhayey Haiti Mahaa Muni
Devan Key Tap Mein Sukh Paavey
Jag Karey Ik Ved Rarey
Bhav Taap Harey
Mili Dhyaan Hi Laavey
Jhaalar Taal Mrudanga Upanga
Rabaab Leeyey
Sur Saaj milaavey
Kinnar Gandharva Gaana Karey
Gani Jachha Upachhara Nirata Dikhaavey
Sankhana kee Dhunee Ghantan kee Kari
Phoolan Kee Barkhaa Barsaavey
Aartee Kot Karey Sur Sunder
Pekh Purandar Key Bali Jaavey
Daanatee Dachhan Dey Key Pradachhan
Bhaal Mein Kum Kum Achhan Laavey
Hot Kulaahal DevPuree mil Devan KeyKuli Mangal
Gaavey
Aisey Chand Partaap Tey Devan Badhyo Prataap
Teen Lok Jai Jai Karey Rarei Naam Sat Jaap
Sagal Dwaar Ko Chaad Key Gahyo Tumhaaro Dwaar
Baanh Gahey Kee Laaj Rakh Govind Daas Tuhaar
Aagya Bhayee Akaal Kee Tabhee Chalaayo Panth
Sabh Sikhan Ko Hukum Hai Guru Maaniyo Granth
Guru Granth Jee Maaniyo Pragat Guraa Kee Deh
Jaa Kaa Hirdaa Shudh hai Khoj Shabad Mei Leih
Vaanee Guru Guru Hai Baanee Vich Baanee Amrit
saarey
Gurbaanee Kahey Sevak Jan Maaney Partakh Guru
Nistaarey
The Lord is pleased by the penance, prayers, rituals recitation of the Scriptures, Meditation, music, dance of the Celestial Beings, adorned with vermilion, various musical instruments, Ringing of bells and the showering of flowers, and the tune of the Aarti .
The cosmic worlds rejoice and chant the Divine Name. I have come to Your door-step O Lord, having left the world behind, Protect me, I am in Your service.