Om Jaye Jagdish Hare

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Om Jaye Jagdish HareSwami Jaye Jagdish HareBhagt Jano Ke SankatKhshan Mein Dur Kare ... Om Jaye Jagdish Hare (1) Jo Dhaywe Phal PaveDukh Vinshe Man KaSukh Sampati Ghar AaveKasht Mite Tan Ka ... Om Jaye Jagdish Hare (2) Maat-Pita Tum MereSharan Gahun KiskeeTum Bin Aur Na DujaAas Karun Jiskee ... Om Jaye Jagdish Hare (3) Tum Puran ParmatmaTum AntaryamiPar-Brahm ParmeshwarTum Sabke Swami ... Om Jaye Jagdish Hare (4) Tum Karuna Ke SaagarTum PalankartaMein Moorakh

Khal Kami, Mein Sewak Tum SwamiKripa Karo Bharta ... Om Jaye Jagdish Hare (5) Tum Ho Ek AgocharSabke Pran PatiKis Vidhi Milun DayamayTumko Mein Kumti ... Om Jaye Jagdish Hare (6) Deenbandhu Dukh HartaThakur Tum MereApne Hath Badao, Apni Sharan LagaoDwar Para Tere ... Om Jaye Jagdish Hare (7) Vishay Vikaar MitaoPaap Haro DevaShradha Bhakti BaraoSantan Ki Sewa ... Om Jaye Jagdish Hare (8) Tan Man DhanSab Hai TeraTera Tujhko ArpanKya Lage Mera ... Om Jaye Jagdish Hare (9) This simply worded prayer produces tremendous vibrations and literally compels a person to become quiet and poised. It can be a very relaxing experience. I have attempted below to present my understanding of the prayer, followed by my humble interpretation. Glory be to thy Name (Om)the Sovereign of the UniverseWith thy Gracethe evils of the worshipper vanish instantaneously (1) This is the prologue of the Aarti. In it is revealed the power of the word "Om". Om, is perhaps the only word that phonetically and logically signifies the primordial sound. The great masters and saints have for thousands of years contemplated upon this one Word. It has even been said that all the Vedas

dissolve into Gayatri and Gayatri itself dissolves into Om. In the Yoga, experiments have been conducted extensively to assess the impact experienced by an aspirant by simply uttering Om in a particular manner or by chanting repeatedly (Simran). It is not a case of hypnotism or auto-suggestion, but an established fact that one's association with the word Om with understanding helps in attaining transcendence. One can go on and on .... Om, thus, simply stated is the Word that is unequaled and unrivaled, therefore Supreme. It is perhaps for this reason that almost all Vedic Shlokas (verses) begin with the word Om. Thus establishing Om as the Supreme One, the prologue of the Aarti asserts that all evils of the worshipper get annihilated instantaneously. Anyone who Contemplates on thy name is rewardedMind's misery gets eliminatedBliss and prosperity ascendsBody's ailments are cured. (2) In this verse the worshipper is being motivated to contemplate on the Name. Reward is offered in the form of mental peace and healthy body, both essential ingredients to lead a harmonious life. It is my understanding that all our mental chaos and ill-health is projection of our own ego. It is due to the neglect or the lack of understanding of our own unique individuality that we find ourselves dragged into comparisons both subjectively and objectively. This chaotic state can turn into order when we learn to accept ourselves the way we are. Thou art my mother and my fatherTo

who else should I surrenderExcept You there is none elseThat I may aspire for. (3) God, the primordial seed, is the Creator. Thus God is both the mother and the father. This being so, I can only beseech You and surrender myself to You. Without God there is nothing, hence my highest aspirations can only be You. We notice in our daily life that we neglect God and rely upon transient sources for our existence. Resultantly, our lives are chaotic and full of frustrations. However, by realizing that God is the sole Cause, one can understand one's true being. Thou art the complete OneThe all-pervadingResiding Beyond the cosmic limitsThou art the Sovereign of all. (4) In the

fourth verse of the Aarti, the worshipper is guided to realize that only God is complete. It is like looking at Him in the form of an infinite canvas, without beginning and without end. The understanding of the emphasis on God being the only 'all-pervading' One guides us to treat all creation in reverence. This acceptance only brings about Love and compassion. Thou art the compassionate OceanThou the sole providerI am ignorant and trapped by sensesI am the servant and thou the MasterPlease liberate me. (5) The fifth verse glorifies and accepts God as an ocean of compassion and the only provider. The worshipper humbly accepts his state of ignorance and his being entrapped in sensory perceptions. A confession of sort is being made by proclaiming God the Master and the worshipper as the servant to

invoke a sense of humility. And in the end the seeker seeks fulfillment which is only possible if one is liberated. Thou art the unmovingThe Lord of all vital forceWhat means shall I adopt to meet youReveal to me, I earnestly pray. (6) The sixth verse deals with metaphysics. It seems to be projecting the underlying principle of the Upanishads. To the ancient Hindu sages, Sun seemed to be the only constant or immutable object cognizable by the naked eye. The Upanishads proclaimed that everything revolves around the Sun. Everything has manifested from the Sun. Thus Sun is the source of all life as known to us. In this verse, the worshipper is cognizing God as the only immutable principle, the source of all creation. This

cognition is realization of the worshipper. This proclamation is what Apostle Peter says in the Corinthians, "All that you see and hear is subject to change". Guru Granth Sahib says, "Jo Dise So Chalaan Har..." Shankara said, "Brahm Satyam, Jagat Mithya" ... Verily only God is Truth, all else is perishable. Having realized that only God is immutable, the worshipper now seeks God's grace so as to be able to understand the technique, through which he can literally be able to "see" that Source. This verse reveals the curiosity of the worshipper and his yearning to realize the Truth. Friend of the meek, Annihilator of evilsThou art my MasterGrant thy grace and take me into your foldI pray knocking your temple door.

(7) In the seventh verse again the worshipper, accepting God as the supreme Sovereign, seeks Him and pleads for His grace. Annihilate my sensory trapsForgive me of my sinsGrant the boon of faith and worshipand desire to serve thy creation. (8) The eight verse emphasizes the yearning of the worshipper to become compassionate and loving so that he can render service to mankind. We know that when our actions are performed with a view of rendering service, then even our daily chores become an act of worship. Body, mind and material wealthAll this belongs to youMy offerings to you are already yoursThere is nothing

mine. (9) Since the worshipper accepts God as his Creator, the physical body thus already belongs to Him. Consequently, the mind, which is but a subtle part of the body, cannot be ours. It too belongs to Him. The acquired material wealth is a result of body's actions and mental plans. Since the body and mind do not belong to us, how can then we claim the material wealth to be our possession? In this verse, it is a concrete admittance of the fact that body, mind and material possessions are all transient and subject to change. Whatever the worshipper places on the altar of God is in actuality taken from God's own creation. To thus claim that "I" did this or "I" did that becomes redundant. The entire Aarti revolves around the supremacy of God and educates the worshipper to realize this and surrender oneself to this Truth. Om.

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