Sikhism·Anand Sahib·Shabad 104
Verse 26 of 40

Every Pair of Opposites Is One in Two Costumes

ਸਿਵ ਸਕਤਿ ਆਪਿ ਉਪਾਇ ਕੈ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਵਰਤਾਏ ॥
siv sakat aap upaa-ay kai kartaa aapay hukam vartaa-ay.
He Himself created Shiva and Shakti, mind and matter; the Creator subjects them to His Command.
ਹੁਕਮੁ ਵਰਤਾਏ ਆਪਿ ਵੇਖੈ ਗੁਰਮੁਖਿ ਕਿਸੈ ਬੁਝਾਏ ॥
hukam vartaa-ay aap vaykhai gurmukh kisai bujhaa-ay.
Enforcing His Order, He Himself sees all. How rare are those who, as Gurmukh, come to know Him.
ਤੋੜੇ ਬੰਧਨ ਹੋਵੈ ਮੁਕਤੁ ਸਬਦੁ ਮੰਨਿ ਵਸਾਏ ॥
torhay banDhan hovai mukat sabad man vasaa-ay.
They break their bonds, and attain liberation; they enshrine the Shabad within their minds.
ਗੁਰਮੁਖਿ ਜਿਸ ਨੋ ਆਪਿ ਕਰੇ ਸੁ ਹੋਵੈ ਏਕਸ ਸਿਉ ਲਿਵ ਲਾਏ ॥
gurmukh jis no aap karay so hovai aykas si-o liv laa-ay.
Those whom the Lord Himself makes Gurmukh, lovingly focus their consciousness on the One Lord.
ਕਹੈ ਨਾਨਕੁ ਆਪਿ ਕਰਤਾ ਆਪੇ ਹੁਕਮੁ ਬੁਝਾਏ ॥੨੬॥
kahai naanak aap kartaa aapay hukam bujhaa-ay. ||26||
Says Nanak, He Himself is the Creator; He Himself reveals the Hukam of His Command. ||26||

Translation by Dr. Sant Singh Khalsa

In plain words

The One made Shiva and Shakti — mind and matter — and the Creator keeps them both moving in the flow of the One's will.

Keeping that flow going, the One watches over everything. How rare are those who, through the Guru, come to understand this.

They break their ropes and become free. They keep the Shabad living in their minds.

Those the One makes followers of the Guru turn their loving attention to the One alone.

Nanak says: the One is the Creator, and the One makes the flow of life known.

The One made mind and matter alike, and those who understand this through the Guru break their ropes and go free.
The deeper layer

Siv sakat aap upaa-ay kai kartaa aapay hukam vartaa-ay — "He Himself created Shiva and Shakti; the Creator Himself enforces His hukam through them." Shiv-Shakti is classical Indian thought's first pair of opposites: consciousness and energy, the unmoved and the moving, mind and matter (as the literal translation glosses), honored with deep devotion in many traditions. In a single line both are placed inside the One: both are created, and both run on the One's command. The move parallels the bani's treatment of Maya (verse 10 — the enchantress is His own device) and the Gurus' consistent handling of the devas: every cosmic function, however exalted, is a limb of the One (Siree Raag's Raag Gauree Shabad 38 dissolves the same pair). Nothing — not even the fundamental polarity of existence — stands outside or beside the One.

How it is known comes next: gurmukh kisai bujhaa-ay — to some rare one, He reveals this, through the Guru. And how one is set free: torhay banDhan hovai mukat — such a one breaks the bonds and is liberated, sabad man vasaa-ay — enshrining the Word. Liberation here is freedom from seeing everything as split in two: bondage is believing the twos are final; freedom is seeing the One wearing both costumes. Even becoming gurmukh is not self-made: jis no aap karay — whom He Himself makes so.

For a child, the pair can be pictured as energy and matter, or the dancer and the dance: the pairs are real as play, not as ultimate rivals. One music; many dances.

A Question to Sit With

Can you think of two things that seem like opposites but need each other to exist?

Translation by Dr. Sant Singh Khalsa·How we use AI

About this shabad →
Use ← → to navigate