Japji Pauris 24 to 26

Pauri 16 had stated:

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥

Some one who tries to describe or contemplate,

would find that it is not possible to count or measure what the Creator does.

Similarly in Pauris 17 to 19 had mentioned the countless phenomena in the universe. Pauris 24 to 26 elaborate on them. Pauri 24 describes the infinite nature of the Creator’s virtues, the phenomena and the number of people who try to understand all this:

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥ ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥

ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥

Divine virtues are infinite and there is no end to those who praise them;

There are no limits to the creation and the benedictions provided therein;

There is no end to people watching and listening to Divine virtues

ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥

ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥

It is not possible to fathom what the Creator had in mind while creating the universe;

The creation has no limits and no boundaries.

A similar statement was made in Pauri 2 thus:

Hukmi hovan aakaar Hukam na kahiaa jaaee.

All creation is by Hukam, the Creator’s command;

But no one knows about the Hukam.

Continuing with Pauri 24:

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥ ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥

ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥ ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥

Countless people are restless to know the expanse of the universe;

But they cannot find any boundaries.

No one can know these limits;

The more they say they find still more to be said;

The great Master’s abode is beyond reach;

Still more unfathomable are the Its virtues;

One has to be as great to know the great Master.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥

The Master alone knows how great It is;

The benediction of this knowledge is received through Divine grace. 24.

Pauri 25 discusses the various aspects of benedictions. This may be linked with Pauris 4 and 5 where it has been stated that the Creator keeps giving to all.

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥

ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ ॥ ਕੇਤਿਆ ਗਣਤ ਨਹੀ ਵੀਚਾਰੁ ॥

ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ ॥

ਕੇਤੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਹਿ ॥ ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ ॥

Divine benedictions are beyond description;

The great benefactor keeps giving and expects nothing in return;

Countless people including the great warriors ask;

It is impossible to count or even imagine how many people ask;

There are many who receive benedictions, then indulge in vice and perish;

There are numerous who receive but do not acknowledge;

Numerous foolish people just keep taking benedictions.

The expression “Vaddaa data til na tamaaey” above literally means the great benefactor does not have even a bit of greed. There seems to be a lesson in this for those who try to make deals with God (Sukhna sukhnaa) whereby they promise to offer so much worth of money, Karaah Parshaad or any material donation or do so many recitations (Paath) of some Gurbani compositions. The Guru says that the Lord is above such things. So we should not expect our prayers to be heard simply because we are offering some thing. As will be seen below the Master knows what is needed and deserved by whom.

There are however people who are satisfied with what they have. Such people do not complain even in case of suffering as they are happy with whatever the Divine will is:

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥

Numerous people suffer pain and hunger for long;

For them even these are benedictions.

Those who believe in the Almighty accept every thing happily. They have a positive attitude to life and consider suffering as a reminder that they have gone wrong some where, say they forgot Creator. This also helps in conditioning the mind in accepting and living by Divine will.

Asking for benedictions of material nature shows one being in bondage with objects of transitory pleasures. If the Almighty is pleased with our conduct freedom from such bondage is obtained. This is Divine grace and is not something that one can take for granted; it is received at Divine pleasure:

ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥ ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ ॥

ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ ॥ ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ ॥

Remaining in bondage or release from it is by Divine will;

No one else can decide this;

A person, who indulging in loose talk says he or she knows, will suffer.

The Creator who created the universe made arrangements for every thing needed and has provided for it:

ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥

The Lord knows what is needed by whom and gives;

But people who acknowledge this are rare.

The only benediction that gives satisfaction is to praise and emulate Divine virtues, and then there is no craving:

ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥ ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥੨੫॥

Those whom the Lord grants the understanding to praise Divine virtues,

is the king of kings (craves no more). 25.

Pauris 24 and 25 described the infinite nature of the Creator and benedictions. Pauri 26 now discusses how every thing connected with the Divine is invaluable. The term used is “Amul” meaning priceless. Another concept frequently used in Gurbani is that of a Sikh or devotee acting as a trader with the Creator’s virtues as merchandise. Also the concept of the Divine as the source of the merchandise and one who sends out the traders is employed. Guru Nanak says elsewhere:

ਮੈ ਬਨਜਾਰਨਿ ਰਾਮ ਕੀ ॥ ਤੇਰਾ ਨਾਮੁ ਵਖਰੁ ਵਾਪਾਰੁ ਜੀ ॥੧॥ ਰਹਾਉ ॥ ੧ ੧੫੭

I am the Divine trader; Divine virtues are the merchandise I trade in. Pause. (M: 1, p 157).

Pauri 26 may be divided in two parts. The first part describes the concept of what all is priceless:

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥ ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰਡਾਰ ॥

ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ ॥ ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਹਿ ॥

Priceless are the Divine virtues and priceless their trade;

Priceless are the traders and priceless the stockpile (source) of virtues;

Every one is born with priceless virtues and is to return with such virtues;

Those who love Divine virtues ultimately merge in the Priceless Source;

Merger with God is not automatic and the soul needs to come out successful when it is tested for its deeds. This is what is meant by loving virtues. This introduces the concept of the metaphorical ‘Dharam Rai’ who takes an account of our deeds and presents to the Divine court mentioned as ‘Deebaan’ below. ‘Dharam’ also means Law hence Dharam Rai acts according to the Laws of nature, made by the Creator. The Pauri also uses the concept of the weighing scale which uses the weighing measures called ‘parvaan’ literally meaning weighing stone. The weighing measures are the metaphors for the laws of nature and all deeds are tested against them.

ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਦੀਬਾਣੁ ॥ ਅਮੁਲੁ ਤੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ ॥

Priceless is the Dhram Rai and priceless the Divine court;

Priceless is the scale and priceless the weighing measures.

A soul that is successful is blessed and branded with a mark of acceptance for merger with God.

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥

Priceless is the blessing and priceless the branding mark;

Priceless is the grace and Divine command.

We can talk of other things but it is not possible to describe the Master, try as one may:

ਅਮੁਲੋ ਅਮੁਲੁ ਆਖਿਆ ਨ ਜਾਇ ॥ ਆਖਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥

The Divine being is beyond measure and cannot be described;

Many have engaged in this devotedly but not succeeded.

The second part of Pauri 26 mentions the numerous ways in which attempts are made to describe Divine virtues. Some people read the scriptures and give discourses. Some do it through worshipping gods and goddesses but not realizing that even the latter praise the Divine. No description is however complete:

ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ ॥ ਆਖਹਿ ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥

ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥ ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥

ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ ॥ ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ ॥

ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ ॥ ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥

Some praise through reading the scriptures, others study and give discourses;

Brahmas and Indras the Hindu gods praise as do Krishna’s incarnations and female companions;

So do Shankars (called Shiva by some) and the accomplished saints (Sidhas) and the many created Buddhas.

The demons and gods praise Divine virtues as do the angels, humans, hermits and devotees.

ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ ॥ ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥
ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥

ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ

ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥

Countless others engage in praising the Divine and numerous perish while still doing that;

If as many more were created they would not be able to describe Divine virtues fully;

The Divine assumes the expanse as It likes; the extant of which It alone knows;

One who waffles is the most foolish among the fools.26.

As brought out in Pauris 24 to 26 the Creator is infinite as are Its virtues and beuond full description by us mortals.

Japji Pauris 20 to 23

Japji has 38 Pauris and the second half starts with Pauri 20. In this Guru Nanak elaborates the subjects discussed in the first half. The theme of an unlimited and diverse universe with the human’s place in it continues.

Pauri 2 said:

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

In accordance with the laws of nature (and based on deeds) some receive grace while others keep going in cycles of reincarnation.

Grace here is getting free of reincarnation and is called Mukti or release. This happens when the soul is able to merge in God, an opportunityfor which is provided to it in human birth. The laws of nature are universally applicable and no one can escape them:

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

Every one is subject to the laws of nature, none is beyond them.

One who understands that he or she is to obey the laws of nature does not talk in ego i.e. does not boast of doing any thing by the self, outside these laws. 2.

Some receive Divine grace and merge in God while others keep reincarnating. However this is not arbitrary but based on our deeds. In life we are subjected to temptations. Succumbing to them soils the mind. Since the mind controls the body the latter acts accordingly. The mind therefore needs to be kept clean to obviate the soul going into reincarnation. Pauri 20 elaborates this:

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥

ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

When a body part gets dirty; it is washed with water to remove the dirt;

If a garment gets filthy with urine we wash it with soap;

Similarly the mind soiled by evil can be cleansed by emulating Divine virtues;

Virtue and vice are not academic concepts; they represent our deeds;

Whatever we do becomes our habit; it gets recorded in the mind and goes with the soul on death;

We reap what we sow (we have to face the consequences of our deeds).

Reincarnation or otherwise is decided according to laws of nature. 20.

It would be seen that Hukam which literally means orders or commands has been translated as laws of nature because Divine commands are not arbitrary.

The emphasis is on deeds as rituals are of no help in this regard. Pauri 6 had talked of rituals of ceremonial baths at pilgrimage centers and said that the test is whether God is pleased. Actions of listening, accepting and emulating virtues mentioned in Pauri 5 are reiterated in Pauri 21.

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

Pilgrimages, austerities and giving in charity may bring a bit of good reputation;

But by listening, accepting and emulating Divine virtues;

One experiences the pilgrimage of inner bath and cleansing;

Pauri 7 had said about people who do not obtain grace:

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥

ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥

They are counted like other accused and charged for their transgressions;

However God’s grace grants virtue to the un-virtuous, and more virtue to the virtuous.

Guru Nanak therefore hails the Lord and prays for grant of virtues so as to become a devotee:

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

You have all the virtues O Lord, I have none;

Without virtues I am unable to devote in Your service;

ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥ ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

I adore You for my economic well being and comforting Divine messages;

I for ever love the eternal beauty of Your creation.

Having described the diversity and beauty of the creation the Guru wonders when the creation came into being and avers that no one except the Creator can answer this. This is done using the terminology usually employed by the respective people. He asks:

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥

ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ ॥

What time, part of the day, what phase in the lunar cycle what day of the week;

Or the season, the month of the year it was when existence came into being?

And answers:

ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ ॥

ਵਖਤੁ ਨ ਪਾਇਓ ਕਾਦੀਆ ਜਿ ਲਿਖਨਿ ਲੇਖੁ ਕੁਰਾਣੁ ॥

ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥

ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥

The Hindu Pundits did not know the time so as to write in the Vedas

The Muslim Qazis also did not know so they could write in the Quran;

The Yogis do not know the period of the lunar cycle or the day; no one knows the season or the month;

The Creator who made the universe alone knows.

It may be seen that the terms Vayla and vakht (vaqt) used by the Hindus and Muslims respectively have been employed for ‘time’. Similarly the lunar phases are given significance by the Yogis and hence that association has been shown. Seasons and months are used by all

The Guru continues:

ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥

ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ ॥

How can any one know or describe the origin of creation and praise the Creator?

Every one however claims to know the answer; one trying to outdo the other in display of wisdom.

But it is futile:

ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ ॥

ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥੨੧॥

The Master is great as are Its virtues and the creation;

One who claims to know ultimately cuts a sorry figure. 21.

The Guru now refers to the Hindu and Semitic estimates of the composition of the universe. He says the universe is infinite and beyond measure:

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥ ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ ॥

There are millions of planets with their skies and the lower regions;

Repeated efforts to find them do not succeed say the Hindu Vedas;

ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥

The Semitic scriptures say there are 18000 planets but their source is one Creator;

ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ ॥ ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥ ੨੨॥

However we can count only if the number is finite so counting efforts fail;

The Great Creator alone knows about the whole universe. 22.

Reference to 18000 planets is not found in either of the Semitic scriptures i.e. the Bible or the Quran. It however exists in the Talmud, a record of oral discussions pertaining to the Jewish Law between the Rabbis, the Jewish clergy, and is considered authoritative. It says God flies through 18000 worlds or planets (Talmud - Aveda Zara 3b). Guru Nanak’s knowledge of this shows he had interacted with the Jews, although there is no historical record available.

The Guru next guides on how to be absorbed in remembering the Lord. He says the Creator and creation are like oceans. We should get absorbed the way the rivers merge on entering the sea:

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥

ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥

Praise the Lord such that you do not even realize that you are doing it,

Get absorbed the way the rivers and streams lose their identity when they enter the sea.

The grace so obtained is more powerful than any thing of material nature:

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥

ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥੨੩॥

Remember, a king with his dominion as big as the ocean and heaps of wealth like the mountains,

is not blessed as much as the little ant that neve forgets the Master. 23.

God bless.