A composition written by His Grace,Guru Gobind Singh Ji, the Tenth Guru
The Nitnem is a Daily Spiritual Cleanse prescribed for Sikhs. It prepares us for any obstacles we may come across and helps us react in the best way. As part of the daily prayers (Nitnem), the Tav Prasad Savaiye by Guru Gobind Singh is usually recited after Japji and Jaap Sahib in the mornings. In the Dasam Granth, the collection of writings by Guru Gobind Singh Ji, this Bani appears on pages 13 to 15, starting with Stanza 21. Guru Gobind Singh explains in it the futility of rituals and blind faith without sincere worship of God.
Tav Prasad means with the grace of God. This composition vehemently condemns idolatry, pilgrimages, grave worship, yogi samadhis, and other ceremonial beliefs of Hinduism, Jainism, and Islam as being useless in achieving God is carried out in the absence of love for God and all his creations.
The Tav Prasad Savvaiye: Reflections by Sarbpreet Singh
Sarbpreet Singh, a playwright, and poet offers his reflections on savaiye, one of his most beloved compositions.
He savors the pulse of Sri Guru Gobind Singh Ji's divine poetry as he recites the Tav Prasad Savaiye, also known as the Sudha Savvaiye, a collection of ten verses that appears in Sri Guru Gobind Singh Ji's sublime work, Akal Ustat.
He adds that the words of this composition alone are enough to energize and uplift. The inherent drum beat of the poetry is so insistent that it pervades your being. The torrent of words evokes images no less powerful in his mind. The whining stallions, fast and furious, galloped like the wind. Soldiers with steel arms capable of ravaging impregnable forts. And yet, he tells us that the trappings of power and wealth are but an illusion - all that is left is pure love and peace.
The writer says that one is left thinking about the choice of words, the purpose of these images and these examples, and the big question that what else is in the world.
A key component of traditional Sikh scholarship is 'Uthanka', or historical context, which gives a contextual understanding of a specific Shabad (hymn) of Bani. This contextual understanding of Sikh scripture is largely based on the Sri Gur Pratap Suraj Granth by Santokh Singh, commonly known as Suraj Partap.
According to a few traditional contextual sources, the Tav Prasad Savvaiye is based on Guru Gobind Singh's interaction with a group of kings. It appears that there is widespread consensus that the lines in this Bani directly address temporal leaders to assist them to understand the transient nature of their power, which is surely a significant source of pride for them. Even though we may not be surrounded by strong despots hungry for conquest in the traditional sense, it is still simple to identify the modern-day incarnations of the kings with their stallions, elephants, armies, and forts! The writer believes that the Savviye have a lot to teach us about living in the modern world.
Translation of Savvaiye by Sarbpreet Singh
Tav Prasad Savvaiye
Holy men of many stripes have I encountered in my wanderings
Warriors, demons, and demigods; ‘saints’ of various orders
Many countries have I seen, but none is truly His
Without the Lord’s blessing, all these are utterly worthless
—
Tall, richly caparisoned, and bejeweled elephants, swaying majestically
Countless horses, faster than the wind, prancing like deer
Kings, strong of arm; saluted by all; their power incomprehensible
Of what consequence these trappings? For they too depart barefoot from this world
—
Triumphant they march through many lands; kettle drums extolling their glory
To the cacophonous trumpeting of their elephants and the neighing of their horses
Countless proud kings there have been and will be
Unmindful of the Lord, they go to their final resting place, these trappings, left behind
—
Pilgrimages, ablutions, restraint, charity, and mercy
The diligent study of the Hindu and Muslim holy texts
Abstinence from food; celibacy; all this I have seen
Without contemplating the Lord, all this is futile
—
Brave warriors, clad in shining armor who crush their enemies
Proud and steadfast; even more than the mountains
Shattering their enemies; crushing rebels; humbling elephants
Bereft of His grace, they too shall depart from the world
—
Multitudes of fearless heroes, who face steel unhesitatingly
Conquer nations and crush rebels, subduing proud elephants
With threats alone, cause impregnable forts everywhere to surrender
They too are naught but beggars at His doorstep
—
Demons, demigods, serpents, and ghosts; forever have and will submit to God
As will all creatures in sea and land that He created in the twinkling of an eye
And thus will their good deeds multiply and their sins will be erased
The holy will roam the world in ecstasy and their enemies will be subdued
—
Powerful kings of men and demigods, with powerful elephants in their command
Men who perform ritual ablutions, believe in charity, and have many splendid weddings
They too, along with the Gods of the Hindu Pantheon, shall not escape death
But those that are truly aligned with Him, shall escape the cycle of rebirth
—
Pointless it is to shut your eyes and meditate silently as if you were a crane
To wander seeking holy places to bathe at, rather than contemplating the Lord
Or to waste one’s life in the pursuit of pleasure
God can be obtained only by loving Him and his creation
—
Some venerate and worship stones; others are attached to idols (like Shivalingams)
Some seek him in the South (Dwarka); others in the West (Mecca)
Some fools worship idols and others pray at gravestones
The world is tangled in pointless rituals; none have fathomed the inscrutable Lord
—
The Tav Prasad Savvaiye was reportedly composed when the Guru was at Anandpur Sahib. Max Arthur Macauliffe's monumental work, ‘The Sikh religion, its gurus, sacred writings and authors' describes the story in which Guru Gobind Singh Ji received a visitor at Anandpur. During Guru Tegh Bahadur's travel to the East, Raja Ram Rai of Assam became a follower. Then childless, he sought Guru Tegh Bahadur Ji's blessings, and in due course, a son was born to him, who was named Ratan Rai. The account of Macauliffe is largely based on Gur Bilas Patshahi Dasvin, written by Bhai Sukha Singh, as well as Suraj Prakash, cited earlier.
As Ratan Rai reached the age of twelve, he felt a desire to see the Guru's son. To fulfill this wish he proceeded to Anandpur with his mother and several ministers. Ratan Rai took a few gifts with him, the gifts included five horses with golden ornaments, a small but sagacious elephant, a weapon that could be turned into five weapons - a pistol, sword, lance, dagger, and club - a throne from which puppets played chaupar, a cup of great value, and several expensive and beautiful jewels.
The Raja was welcomed in a great state by the Guru Sahib. As he offered his gifts, he prayed to the Guru to grant him the Sikh faith and sincerity, which would allow his love to be forever centered on the Guru's feet. All his desires were granted by the Guru. The Raja displayed the excellence and advantages of all his gifts. The puppets were unloosened from the throne and played chaupar while he demonstrated how five weapons could be made out of one weapon. The elephant was instructed to wipe the Guru's shoes and place them for him.
As a result of Raja's suggestion, the Guru fired an arrow. It was fetched by the elephant. A towel was used to wipe the Guru's feet after the animal washed his feet with a jug of water. In response to the Guru's command, he waved a chauri over him. As he showed the Guru and Raja the way home at night, he carried two lighted torches in his trunk. On his departure, the Raja bid the Guru farewell and asked him never to let the elephant go.
“Prasadi Hathi” was the name given to the elephant by the Guru and was greatly celebrated in his court.
At that time, Anandpur was located in the kingdom of Bilaspur, ruled by Raja Bhim Chand of the Kheloorea clan of Chandravanshi Rajputs. On the banks of the Sutlej River, Bilaspur lies in the foothills of the Himalayas. It was founded by Raja Bir Chand in 697 AD after his father Raja Harihar Chand was killed by the then Raja of Kangra. As the oldest of four brothers, Bir Chand decided not to return home and founded a kingdom around Kot-Kahloor, a low-lying area below the peak of Shri Naina Devi. His family ruled Bilaspur for a thousand years before he ascended to the throne, making him a proud king.
Gyani Gian Singh describes Guru Gobind Singh Ji's life during that period in his work Twarikh Guru Khalsa, Volume 10. There was a rise in religious persecution by the Mughal administration, and many people flocked to Guru Gobind Singh's protection to avoid forcible conversion to Islam. To prepare his followers for the struggles ahead, the young Guru taught them weapons, riding, and drilling.
Here is another excerpt from Macauliffe's work:
Several men went to the Guru for enlistment, and his army rapidly increased. He now set about the construction of a big drum, without which he deemed his equipment would be incomplete. When the masands (Sikh community leaders) found that it was nearly ready they said that when Bhim Chand, the king of the country, heard it, he would be worth, it and not suffer the Guru and his Sikhs to abide in the locality. The Guru celebrated with prayers and the distribution of sacred food the completion of the big drum, which he called Ranjit, or victorious on the battlefield. When it was beaten, the men and women of the city went forth to behold it, and there was great rejoicing.
The Guru and his men, in full panoply, went hunting the same day. When the party arrived near Bilaspur, the capital of Kahlur, the Guru's drummer beat the drum with much energy and ostentation. It sounded like thunder to the hillmen, who at once apprehended that some potentate had come to take possession of their country. Raja Bhim Chand consulted his prime minister who said, ' It is Guru Gobind Rai, the tenth Guru in succession to Guru Nanak, who hath arrived. His father purchased some land at the base of the Tung mountain and built a village thereon. Thousands of worshippers come to him from great distances. It is only recently that the Raja of Assam came to visit him and presented him with large offerings. He hath constructed a drum and come shooting here. My advice is to keep on good terms with him. In the first place, he is worthy of worship, secondly, he maintaineth a large army and is greatly feared. Thirdly, he is very brave, and such men are sometimes useful as allies.'
On hearing, this Raja Bhim Chand determined to go to meet the Guru and dispatched his prime minister to arrange for the interview. The minister informed the Guru that his master, who was the head of all the hill chiefs, desired to meet him, and it would be well for the Guru to be on good terms with him. Bhai Kripal, the Guru's uncle, at a nod from the Guru replied, ' This is the Guru's castle. As anyone treateth him, so shall he be treated.
Raja Bhim Chand was received in the darbar with great honor by the Guru, who invited him to tell him the whole circumstances of the hill chiefs. Bhim Chand gave him the desired information, and then prayed to the Guru to let him see the presents from the king of Assam. The Guru at that interview showed him all the presents, except the elephant. The next morning the Guru had a costly tent erected which had been sent him from Kabul by an enthusiastic Sikh named Duni Chand and prepared to receive Bhim Chand in it at the second interview. With the Guru were his relations, courtiers, and principal wrestlers and warriors. When Bhim Chand saw the Kabuli tent he was astonished at its magnificence. In reply to his inquiry, he was told that it had cost two and a half lakhs of rupees and that it was the offering of a pious Sikh. During this conversation, the elephant, beautifully decorated, was led forward. Bhim Chand expressed his unbounded admiration of all that he had seen and heard. On his homeward journey, his mind burned with envy of the Guru's state and wealth, and he considered how he could take possession of all his valuables. On reflection, however, he concluded that he would be satisfied with the elephant, and he determined to have the animal whether by force or stratagem.
On his arrival in his capital, he unfolded his design to his courtiers and asked them to suggest how possession of the elephant could be obtained. After some discussion it was agreed that a message should be sent to the Guru to the effect that an embassy was coming from Srinagar in the present British Garhwal district, with the object of betrothing the daughter of its Raja, Fatah Shah, to Bhim Chand's son; and Bhim Chand desired to borrow the elephant to make a display of wealth to his guests. It was accordingly decided that the Guru should be requested to lend the elephant for the purpose. When the Guru received this message he knew that it was simply a trick to obtain permanent possession of the animal. He thought to himself, ' If I refuse the elephant, it means war, and if I send him it also means war, as I must resort to force for his recovery. He accordingly replied to Bhim Chand's message, The raja who presented me with the elephant requested me not to let the animal go out of my possession; and it is a principle of the Guru's house to comply with such requests. I have another elephant, and should Raja Bhim Chand require him he may take him. The messenger seeing that there was no chance of obtaining the desired elephant hastened to return to Bilaspur.
The Guru's message was delivered with the addition that he did not seem afraid of any of the hill chiefs. Raja Bhim Chand, much incensed, consulted his prime minister, who advised him not to provoke a quarrel with the Guru. Bhim Chand angrily retorted and charged his minister with age and cowardice. The Guru had shown contempt for him, and was he to calmly endure it? If he gives me not the elephant by peaceable means, I will take the animal by force. The Guru is already on bad terms with the Emperor, and, if he falls out with me also, he cannot abide here. He is still a mere boy; arms are new to his hands. When I show him what I can do, he will know who I am and renounce his pride.
Thus were sown the seeds of conflict between Guru Gobind Singh and Raja Bhim Chand, which culminated in the Battle of Bhangani, where a much smaller Sikh army soundly destroyed a large host headed personally by Bhim Chand under the command of other Hindu Rajas.
Eventually, Raja Bhim Chand sought Guru Gobind Singh Ji’s forgiveness, which was generously given. Sikh tradition says that the Guru addressed the Tav Prasad Savvaiye to Raja Bhim Chand to help him understand the limits of temporal power and its insignificance when compared with the power of the Divine.
Of the Nitnem the Tav Prasad Savaiye are the last composition recited before we take on the mundane activities of the day. They work as a shield for the Khalsa. It is a lesson that all Sikhs should learn and never fill their minds with pride, self-centeredness, and ego. The Tav Prasaad Swayaas recited every morning tunes your mind to the power of the infinite. It is the only way to salvation.
- Based on an article by Sarbjeet Singh published on the HuffPost Contributor platform.