ASA KI VAR, as recorded in the index to the Guru Granth Sahib, but commonly designated Asa di Var, lit. an ode (var) in the musical measure Asa, is a composition by Guru Nanak sung by musicians at Sikh congregations as part of the early morning service. Asa is the raga of predawn hours and the custom of reciting the hymn at morning time is traced to the days of Guru Nanak himself. It is said that Bhai Lahina (later, Guru Arigad) was the first to sing it in the presence of Guru Nanak.
The Var then comprised twenty-four pauris or stanzas by Guru Nanak and some slokas which were also of his composition as indicated in the title given it by Guru Arjan when entering the composition in the Holy Book (salok bhi mahalle pahile ke likhe), the slokas were also composed by the First Guru, Guru Nanak.In its present form, it carries twenty-four stanzas with a total of fifty-nine slokas, 45 by Guru Nanak and 14 by Guru Angad. At the time of recitation, the choir will prefix each of the stanzas by a quatrain from the series by Guru Ram Das entered separately under Raga Asa, collectively known as cbhakkas, or sextettes from the groups of six quatrains each counting as a unit. They will also punctuate the singing with illustrative hymns from Guru Granth Sahib and with passages from Bhai Gurdas and Bhai Nand Lal whose compositions constitute approved texts.
According to the musical direction recorded by Guru Arjan at the beginning of the Var, it is meant to be recited in the tune of an old folk ballad which had as its hero a prince by the name of Asraja, called Tunda Asraj because of a maimed hand (tunda).From passage to passage, the Var touches upon several different themes, but one central point of emphasis is the state of man, and how he may liberate himself from the bondage of self and prepare himself for union with the Divine.The text is also strewn with telling social comment. The ills of contemporary lifeits inequalities and artificialities are sharply noticed.
There are lines alluding to the moral decay that had set in, and showing how cant, hypocrisy and superstition passed under the name of religion and how people had begun aping the dress and language of their foreign masters. The Var opens with the praise of the Guru, the spiritual preceptor, who brings light into the world. “Were a hundred of moons to rise and a thousand suns, the light so created will be but utter darkness without the Guru.” In this sloka Guru Angad is saying how vital the Guru`s instruction is for the individual. God, says Guru Nanak, is the creator of all that exists and in His creation He manifested His name.
He, the Beneficent One, is the source of mercy and grace (1). They who attach themselves to His Name are the winners in life; the rest remain losers (2). One will find by His grace alone the true Guru who puts him in the path of righteousness and helps him rid himself of his ego (3). The Guru will reveal to him the truth. Without the aid of the Guru, no one has comprehended the Reality.
The Guru helps one to overcome one`s attachment to what is unreal and leads one to liberation everlasting (6). They who cherish the true Lord turn not their feet towards sin. Their path is paved with good deeds and they practise righteousness. They sing praises of the Supreme Being and rejoice in His grace (7). All the formal acts of piety and all the austerities performed at holy places will be of little avail.
They alone will please the Lord who give Him their loving devotion. God`s own minstrel, Nanak, seeks the company of those who remain absorbed in Him (9). In the world beyond neither caste nor power will prevail.They alone will receive honour there who are by the Lord favoured. Sweetness and humility are the essence of all virtue.
Rejecting the sacred thread of the highborn. Guru Nanak tells the Brahman that he had little use for the ceremonial cord which got soiled and broke. What he would rather have was a cord made of the cotton of compassion, spun into the thread of contentment, twisted with truth and knit ted with continence. He who submits to the Lord`s will is approved and is received at the divine portal. Commenting upon the hypocrisy prevalent in contemporary society, he says that Brahmans wear their traditional apparels and plant the saffron mark on their foreheads, yet they eat the grain they receive from those they call unclean.
Inside their homes they worship their idols, and outside they read books of the Muslims and take to their ways. Those wearing the sacred thread round their neck carry in their hand the butcher`s knife. The woman who has given birth to a child is not impure as the custom decrees. Impure is the mind which is filled with covetousness, impure is the tongue which utters falsehood, impure are the eyes which look at another`s woman; impure is the ear which hears slander. The impurity of impurities is to become attached to anyone/anything other than Him.
Why call woman evil of whom great men are born? Do not stigmatize anyone as evil.That is the essence of all knowledge. Nor should one argue with a fool (19). He who carries a harsh tongue, his mind and body are both impaired. In the true Lord`s court will he be discarded.
Remember always the Lord by cherishing whom one lives ever in comfort (21). How just are they who sow poison and hope to distil nectar from it ? Infinite, unlimited is the Lord. He Himself is the doer and He Himself causes things to be done. Before whom else may one lay one`s appeal (23)? Beyond enumerating are the excellences of the Supreme Being. He is the Creator, the Beneficent One, the Sustainer of all. One but does what one is assigned to.
References :
1. Teja Singh, Asa di Var. Amritsar, 1968
2. Vohra, Asha Nand, Asa ki Var. Rohtak, 1969
3. Kohli, Surindar Singh, Guru Nanak :Jivan, Darshan ate Kavi-Kala. Chandigarh, 1969
4. Vir Singh, Bhai, Sarithya Sri Guru GraritA Sahib. Amritsar, 1975
5. Sahib Singh, Satik Asa di Var. Amritsar, 1978
6. Sher Singh, Giani, Tika Asa di Var (3 parts). Rawalpindi, 1910-20
Asa Di Var: Morning Hymn of Sikh Devotion:
Asa Di Var, often translated as “The Ballad of Hope,” is one of the most cherished compositions in Sikh tradition. Written originally by Guru Nanak Dev Ji and later refined with contributions from Guru Angad Dev Ji and Guru Ram Das, this hymn occupies a special place in Sikh liturgy. Found in the Guru Granth Sahib on Angs (pages) 462–475, the hymn is composed in the raga Asa—a musical measure well-suited to the early pre-dawn hours. Its 24 paurees (stanzas) and accompanying shabads (hymns) offer guidance on attaining spiritual awakening and inner transformation through the remembrance of the Divine.
Spiritual Significance
A Call to Spiritual Renewal:
Asa Di Var is recited at the break of dawn, symbolizing the start of a new day—a fresh opportunity to connect with the eternal. Its verses inspire the devotee to cast aside worldly attachments and to awaken to the presence of the One Universal Creator. The hymn encourages introspection and the cultivation of inner virtues by emphasizing that true joy comes from a deep, personal connection with God rather than from external rituals.
Hope and Liberation:
At its core, Asa Di Var is a hymn of hope. While it does not deny the hardships and imperfections of worldly existence, it asserts that liberation (mukti) is achievable through the constant remembrance (simran) of the Almighty. It offers a transformative vision where even in the face of adversity, the soul can find solace and strength by aligning itself with divine truth and love.
Egalitarian Vision:
The hymn mirrors the universal and egalitarian ideals of Sikhism. It teaches that the path to spiritual fulfillment is open to all, irrespective of caste, race, or social status. By challenging superficial religious practices and promoting honest self-reflection, Asa Di Var serves as a reminder that the inner light of the Divine shines equally in every human being. Musical and Liturgical Dimensions
Raga Asa and the Morning Setting:
The selection of raga Asa is deeply significant—it is traditionally associated with the early hours of the day, invoking a peaceful yet uplifting mood. The musical rendition is intended to help prepare the listener for a day of diligent spiritual practice by creating an environment conducive to meditation and reflection.
Community and Tradition:
Recitation of Asa Di Var is an integral part of the morning prayers in Gurdwaras (Sikh temples) worldwide. This collective practice not only reinforces individual spiritual discipline but also strengthens the bonds of the community. The hymn’s musicality and poetic language have allowed it to be passed down through generations, maintaining a continuous link with Sikh history and identity.
Transformative Power:
The hymn’s rhythm and melody are designed to evoke a meditative state, facilitating a shift from the mundane concerns of daily life to a higher state of consciousness. Through its recitation, devotees are reminded to focus on inner purity, ethical living, and the constant remembrance of God’s name. Contemporary Relevance
Today, Asa Di Var remains a vital part of Sikh devotional practice. Its timeless message continues to resonate with modern audiences by offering guidance on how to navigate life’s challenges with hope, humility, and inner strength. In an era marked by rapid change and often superficial pursuits, the hymn’s emphasis on inner transformation, selfless service, and equality offers a counterpoint—a call to return to the core values that have long defined Sikh spiritual life.
