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| - Sodaru or So Daru (lit. That Door) implying the entrance to the Lord’s presence, is a hymn by Guru Nanak, that (with slight orthographical variations - at three different places in the Guru Granth Sahib) forms part of the Japu (morning prayer) (paun27), the Rahrasi (the prayer recited at sunset) and is also part of the Asa musical measure. 1.
* Sabadarth Sri Guru Granth Sahib. AMRITSAR (1959) 2.
* Solian Singh, The Seeker`s Path, Calcutta (1959) 3.
* Macauliffe, Max Arthur, The Sikh Religion: Its Gurus, Sacred Writings and Authors, Oxford (1909)
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| abstract
| - Sodaru or So Daru (lit. That Door) implying the entrance to the Lord’s presence, is a hymn by Guru Nanak, that (with slight orthographical variations - at three different places in the Guru Granth Sahib) forms part of the Japu (morning prayer) (paun27), the Rahrasi (the prayer recited at sunset) and is also part of the Asa musical measure. Read in the three contexts, the hymn unfolds three different dimensions of spiritual experience. In the Japu which is repeated by Sikhs as part of their morning devotion, So Daru becomes a means of ones personal meditation; in the Rahrasi the introvert God consciousness gets transformed into a shared experience. Sung in Raga Asa it evokes feelings of elation and ecstasy. The poem sings, in a variety of images, of the splendour of the Divine Threshold. Countless musicians and heavenly deities such as Brahma, Visnu and Indra, sit at His door and recite His praises. Likewise, myriads of sicldhas, yogis and celibates constantly contemplate His Name. Sages and seraphs proclaim His glory as do the heroes and mighty warriors. All of creation - in all the continents, the worlds and the solar systems chant of the excellences of the Timeless Supreme Being whose Name is everlasting. He is the creator, as well as, preserver of all, Whose will prevails everywhere. The recurring use of the word gavahi (lit. 'are singing') in the hymn indicates the emphasis laid on the reciting of God’s praise. This is what one is adjured to take to. The Timeless Being is proclaimed to be self-existent; transcendant, as well as, immanent. He is nirankar (without form), yet He manifests himself in His creation. The creation thus acquires a divine aspect and does not remain merely Maya. To comprehend Him, one must be free from ego which is possible only when one realizes one`s insignificance in relation to His creation. So Daru, which shows all existence in obeisance at His Threshold, harmonizes man with the mystical rhythm of all the cosmos, awakening in him a consciousness of the Divine. The metre and rhyme of the So Daru resembles those of chhant and var and the language is mainly Punjabi, with some admixture of words from Sanskrit (both in their tatsam and tadbhavforms), as well as word of Persian and Braj. 1.
* Sabadarth Sri Guru Granth Sahib. AMRITSAR (1959) 2.
* Solian Singh, The Seeker`s Path, Calcutta (1959) 3.
* Macauliffe, Max Arthur, The Sikh Religion: Its Gurus, Sacred Writings and Authors, Oxford (1909)
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