SERVICE - SEVA

In the spiritual context, service refers to voluntary work done for the good of humanity. It also includes service of parents and elders in one’s family and help that may be given to siblings and other relatives. Service should not be taken as something to be always done deliberately or planned in advance. Small and casual opportunities are presented to us suddenly sometimes. For example while walking on a sidewalk one can clear debris or twigs that may inconvenience a child or even an adult pedestrian; or something else on which someone may slip and get hurt. One can help an old or handicapped person cross a road. One may find a lady with a baby in arms and a bag having difficulty to climb up the stairs. One can then offer help. There may also be occasions like helping the victims of accidents. Some of these may seem small but are significant. The beneficiaries will probably call them acts of kindness but a person who has welfare of all in mind would not think that he (or she) has done anything extraordinary or is being kind. These things come to him naturally and he does them without the desire of being appreciated or receiving anything in return. Service is voluntary in nature and therefore does not include employment, with the possible exception of service in the armed forces and firefighters who stake their lives for the sake of the country and people at risk. Service can be performed by only one who is happy and satisfied. It can be said that motivation for service is God-given. Service may be performed sometimes out of choice and at other times as necessitated by circumstances. Service can be done in many ways. It may include education for the poor; singing in congregations; discourses; participation in study circles and such other intellectual work; organizing relief where required; supervisory work and providing resources. They also include work at places of worship, conducting community awareness programs on issues like health or other issues affecting the society. However all service has one or more of the three components - body, mind and money. Guru Arjun says: ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਸੇਵਾ ਕਰੀਐ ॥ ਜੀਉ ਪ੍ਰਾਨ ਧਨੁ ਆਗੈ ਧਰੀਐ ॥ There are many ways one can serve e.g. physically, from the heart and with resources like money (M: 5, p 391). This is expressed as Mann, Tann, Dhann naal seva karni. Money includes materials given in kind. Service done by the mind is devotion i.e. when one is motivated to serve as a spontaneous response. One does not wait to be asked to serve; he finds out what is needed and does the needful on his own. This is the very basis of selfless service. Service done by the body i.e. physical work may be in any form from physical labor, to writing, accompanying sick people, medical assistance by doctors and nurses, work on social service projects, at places of worship, in case of natural calamities, area defense and so on. All work requires resources. These may be in the form of cash or materials. The examples of the latter could be food materials, blankets or clothes as part of relief for those affected by natural calamities. Some people set aside a part of their earnings, say ten percent, for service. The amount is used for service in the form of contributions or direct use, judicially. This is called Daswandh in Sikhi or tithe and is common to all faiths. Voluntary service is a virtue and is appreciated by all. However one should not serve to earn acclaim or any other benefits. It should also not impart a sense of pride for service rendered. Guru Nanak says that donors usually have two types of expectations: ਸਤੀਆ ਮਨਿ ਸੰਤੋਖੁ ਉਪਜੈ ਦੇਣੈ ਕੈ ਵੀਚਾਰਿ ॥ ਦੇ ਦੇ ਮੰਗਹਿ ਸਹਸਾ ਗੂਣਾ ਸੋਭ ਕਰੇ ਸੰਸਾਰੁ ॥ ੧ ੪੬੬ The donors feel happy with the thought of giving; They give but expect a thousand times more from God and praise from the world (M: 1, P 466). A few months ago a philanthropist when being interviewed on television said “I am doing all this so that it is mentioned in my obituary”. The way to overcome these is to consider the opportunity provided for service as a privilege and thank the Lord for being enabled to serve. ‘Gharib da Moonh, Guru di golak’ meaning ‘feeding the poor is an offering to God’ is a comamonly used expression. In many places, names of donors are displayed to let the world know, how much various persons have contributed. This is generally done to satisfy the ego of the donors; the service is therefore not selfless. If one serves or does good deeds but feels proud and important for these; it is like a bath given to an elephant which immediately puts dust on itself after the bath, ਤੀਰਥ ਬਰਤ ਅਰੁ ਦਾਨ ਕਰਿ ਮਨ ਮੈ ਧਰੈ ਗੁਮਾਨੁ ॥ ਨਾਨਕ ਨਿਹਫਲ ਜਾਤ ਤਿਹ ਜਿਉ ਕੁੰਚਰ ਇਸਨਾਨੁ ॥੪੬॥ ੯ ੧੪੨੮ If some one takes pride for pilgrimages, fasts and charity; It is as useless as giving bath to an elephant (M: 9, p 1428). In other words a sense of pride for rendering service is not virtuous; it negates the good deeds. Service is considered an adjunct of remembering God. God lives in humanity and hence service of humanity is service of God. The inspiration for this comes by praising God i.e. recounting Its virtues which man tries to emulate. Being able to serve should be considered a blessing in itself. It also leads to a virtuous life: ਸੇਵ ਕੀਤੀ ਸੰਤੋਖੀੲ​‍ਂ​‍ੀ ਜਿਨ੍ਹ੍ਹੀ ਸਚੋ ਸਚੁ ਧਿਆਇਆ ॥ ਓਨ੍ਹ੍ਹੀ ਮੰਦੈ ਪੈਰੁ ਨ ਰਖਿਓ ਕਰਿ ਸੁਕ੍ਰਿਤੁ ਧਰਮੁ ਕਮਾਇਆ ॥ One should be happy being able to serve; this comes by remembrance of the Almighty; Such people keep away from evil and lead righteous lives (M: 1, p 466-67). Gurbani uses the word ‘Banda’ meaning a servant. It also uses the word ‘Bandgi’ - derived from Banda - for worship. In other words service is worship. Bhagat Kabir says: ਬੰਦੇ ਬੰਦਗੀ ਇਕਤੀਆਰ ॥ ਸਾਹਿਬੁ ਰੋਸੁ ਧਰਉ ਕਿ ਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥ ਕ 33੮ O servant of God all you can do is worship; (Do not worry) whether the Master will be happy or not. Pause (Kabir, p 338). So service is the path to God: ਵਿਚਿ ਦੁਨੀਆ ਸੇਵ ਕਮਾਈਐ ॥ ਤਾ ਦਰਗਹ ਬੈਸਣੁ ਪਾਈਐ ॥ Service of humanity is the way to God (M: 1, p 26). Man should therefore make service part of his nature and not do it with any motive: ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥ Service done without expectations enables one to be with God (M: 5, p 286). There is another aspect. Man (and woman) should always acknowledge and be thankful for being able to do something for others. He should accept that this ability has been received with God’s grace. We read in Sukhmani Sahib about one who thinks he is a benefactor: ਜੇ ਕੋ ਹੋਇ ਬਹੈ ਦਾਤਾਰੁ ॥ ਤਿਸੁ ਦੇਨਹਾਰੁ ਜਾਨੈ ਗਾਵਾਰੁ ॥ If some one thinks he or she is giving from his wealth; The fool should think of the One who has given (M: 5, p 282). In fact one should humble and say: ਸੇਵਾ ਕਰੀ ਜੇ ਕਿਛੁ ਹੋਵੈ ਅਪਣਾ ਜੀਉ ਪਿੰਡੁ ਤੁਮਾਰਾ ਸਤਿਗੁਰਿ ਮਿਲਿਐ ਕਿਰਪਾ ਕੀਨੀ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਅਧਾਰਾ ॥੭॥ Seva kari jay kichh hovai apna jeeo pind tumaara; Satgur miliai kirpa keeni amrit naam adhaara (Guru Nanak, p 635). I can serve with something that is mine; this life and body is Yours O Lord; The true Guru has made me realize that every one exists by Divine support(M: 1, p 635). In short all ability should be acknowledged as Divine benediction. Preparation for service to become part of one’s nature, would normally start early in life, when one serves the parents and elders in the family, out of love, affection and respect. At that stage one does not think what they might bequeath if pleased. It has therefore been rightly said: Jin maat pita ki sev keeo; Tin aur ki sev keeo na keeo “it does not matter if those who serve the parents, engage in any other service or not”. In actual fact they will always serve as service of parents is training for service in the wider sphere. In addition to satisfaction obtained by doing service, one develops humility. A proud person can never engage himself in service; instead he expects to be served. If he does, he usually thinks of rewards or returns - business style. While helping and sharing is part of Sikh teachings it is not indiscriminate. Only those unable to work should be helped; those professionally dependent on others are to be shunned: ਅਭਿਆਗਤ ਏਹਿ ਨ ਆਖੀਅਨਿ ਜਿਨ ਕੇ ਚਿਤ ਮਹਿ ਭਰਮੁ ॥ ਤਿਸ ਦੈ ਦਿਤੈ ਨਾਨਕਾ ਤੇਹੋ ਜੇਹਾ ਧਰਮੁ ॥ ੩ ੯੪੯ The needy are not those who wander and try to delude; There is no virtue in giving to such people (M: 3, p 949). Help given to those who are capable of earning, but do not work is a social evil. There are people particularly in developing countries, who roam about asking for alms. When asked as to why they don’t work to make a living, their answer is they have given up worldly pursuits and only engage in prayers. When asked why they then go to the householders to beg, they have no answer. Guru Nanak mentions how some people use pretense to get money: ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥ ੧ ੧੨੪੫ An ignorant Hindu sings devotional songs to show he is a learned Pundit; A craving Muslim priest shows serving him is God-worship in the mosque; One who cannot earn gets his ears pierced to show he is a Yogi; Another shows he is a medicant and loses also his family name; A person wants to be called a guru and goes begging; Such a person deserves no respect; Only one who earns by toiling and then gives; knows the path to God (M: 1, p 1245). Resources given as service should have been earned honestly. Guru Nanak refers to people using all-gotten resources for donating in the name of their forefathers and says: ਜੇ ਮੋਹਾਕਾ ਘਰੁ ਮੁਹੈ ਘਰੁ ਮੁਹਿ ਪਿਤਰੀ ਦੇਇ ॥ ਅਗੈ ਵਸਤੁ ਸਿਞਾਣੀਐ ਪਿਤਰੀ ਚੋਰ ਕਰੇਇ ॥ ਵਢੀਅਹਿ ਹਥ ਦਲਾਲ ਕੇ ਮੁਸਫੀ ਏਹ ਕਰੇਇ ॥ ਨਾਨਕ ਅਗੈ ਸੋ ਮਿਲੈ ਜਿ ਖਟੇ ਘਾਲੇ ਦੇਇ ॥੧॥ If some one gives in charity from misappropriated resources in the name of his forefathers; Such things are recognized by God and the forefathers named as thieves; The person who gave these is also punished; (Let us remember) We receive in the hereafter what is earned honestly and give (M: 1, p 472).. Guru Nanak advises to use God-given intellect in every sphere of life: ਅਕਲੀ ਸਾਹਿਬੁ ਸੇਵੀਐ ਅਕਲੀ ਪਾਈਐ ਮਾਨੁ ॥ ਅਕਲੀ ਪੜ੍ਹ੍ਹਿ ਕੈ ਬੁਝੀਐ ਅਕਲੀ ਕੀਚੈ ਦਾਨੁ ॥ ਨਾਨਕੁ ਆਖੈ ਰਾਹੁ ਏਹੁ ਹੋਰਿ ਗਲਾਂ ਸੈਤਾਨੁ ॥੧॥ ੧ ੧੨੪੫ We should serve the Lord wisely and receive honor before Him; Wisdom should be used to understand what is read; charity should be given with discrimination; This is the way to go; otherwise it is following the devil (M: 1, SGGS, p 1245). The Sikhs do not call their donations charity as that has the connotation of some one giving and another or others receiving. This causes vanity in those giving. It is therefore called sharing because the resources are acknowledged as given by the Almighty.

Japji Pauris 37 – 38 and Slok

We are in the process of discussing the five Khands in Japji. The first three namely Dharam Khand, the Realm of Duty, Giaan Khand the Realm of Knowledge and Saram Khand the Realm of effort were sequentially discussed in Pauris 34 to 36. These three lie in human domain in that they are to be done by the humans with the help of the guru.

The fourth and fifth Khands namely Karam Khand the Realm of Grace and Sach Khand the realm of Truth/ Eternity are sequentially discussed in Pauri 37. Both these lie in the domain of the Divine, first being the consequence of the second, and understandably discussed together. The purpose of human birth is to merge with God and that is possible with Divine grace.

Human beings have to work hard to achieve any thing but it must be acknowledged that for ultimate and lasting results Divine grace is necessary. The first part of Pauri 37 discusses this aspect covered under Karam Khand or the Realm of Grace. Pauri 6 had stated:

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

In the whole universe, let us see if any one can achieve any thing without Divine grace.

Pauri 33 discussed the subject of ਜੋਰੁ i.e. Power or strength and we learnt at the end of the Pauri:

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥

We have no power on our consciousness, learning or contemplation;

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥

The humans cannot achieve freedom from life and death on their own;

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥

The One who has the powers makes all these happen and then watches;

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥

There is none superior or inferior. 33.

In other words the human power or ability to achieve any thing is obtained by Divine grace.

Getting this ਜੋਰੁ, power or ability lies in the Realm of Grace or Karam Khand. Guru Nanak talks of what all can be achieved through grace:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥

Spiritual power or strength is the domain of Karam Khand;

This power lies with only God and none else;

ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥

This applies to becoming powerful great warriors;

They have the Divine grace aplenty;

ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥

This grace comes by engaging in praising and imbibing virtues;

Their state is hard to describe;

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Those who recognize God’s abode in their mind God -

Are neither killed (they do not fail) nor are they deceived (do not waver from the path).

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

They are in the domain of devotion;

And are happy having God in mind.

Karam Khand therefore is the state of mind where one realizes that he does not do any thing; every thing is attributed to the Creator. This Divine grace enables one to enter the abode of the Eternal Lord, or Sach Khand described in the second part of the 37^th Pauri:

Such people or devotees receive the power to overcome impediments and proceed to be with God. They are able to have vision of the formless Lord - the inner vision, seeing God within:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥

Sach Khand is the abode of the formless Lord;

It bestows Its grace on all Its creation;

God’s domain covers all planets, galaxies and universes;

No one can know the limits, because there is none;

This encompasses all creatures wherever they are;

They act as per Hukam, the laws of nature;

Thinking of this the Creator is pleased;

It is as hard to describe as steel is. 38.

So Sach Khand is where Divine commands, Hukam is obeyed. That is to say those who live by Hukam are in Sach Khand – with the Creator.

It is by Divine grace that one carries out Hukam. The third guru says:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥

ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥ ੩ ੫੧੦

Only those who receive Divine grace carry out Hukam;

The fortunate ones obey Hukam and receive the Master’s love and be happy (SGGS, p 510).

In Pauri 38 Guru Nanak now sums up the five Khands taking the goldsmith’s workshop as a metaphor. The goldsmith works on gold. His workshop has bellows to blow air that feeds the fire in the furnace. He treats the gold with fire to remove dirt and impurities. He then places the melted gold in a mold to get the desired shape. He next places it on the anvil to give it the final form using tools.

The goldsmith makes fine jewelry. His work requires both concentration and patience. Similarly in the spiritual arena one needs to concentrate and for that one needs to overcome distractions. This is possible by self discipline. Self discipline involves control of the sensory organs. As in making jewelry there is no short cut and patience is a virtue needed in spirituality. This is necessary because nothing tangible seems to be happening; spirituality is experience and that takes time. The way the bellows blows air into the fire that removes impurities, complying with Hukam and contemplating keeps evil away. The way the gold is put in a mold to get the desired shape the mind has to receive Naam into the crucible of devotion. Then is the desired and lasting die cast. A comparison between the two is tabulated below followed by the translation of Pauri 38 from the spiritual angle:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥

ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥
ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

Body and mind Goldsmith’s workshop

ਜਤੁ Control of senses ਪਾਹਾਰਾ Working in workshop

ਧੀਰਜੁ Patience ਸੁਨਿਆਰੁ like a goldsmith

ਮਤਿ Understanding ਅਹਰਣਿ anvil

ਵੇਦੁ Scriptural teachings ਹਥੀਆਰੁ Tools

ਭਉ Obeying Hukam ਖਲਾ (Fire responding to) bellows

ਤਪ ਤਾਉ Meditation ਅਗਨਿ Fire providing heat

ਭਾਉ Devotion ਭਾਂਡਾ Crucible

ਅੰਮ੍ਰਿਤੁ God’s virtues Gold

ਤਿਤੁ ਢਾਲਿ Melt it Melt it

ਘੜੀਐ Molding the mind Casting the die

ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ Understand the Shabad

Controlling the senses and being patient;

With the mind responding to scriptural teachings, Shabad;

Obeying Hukam, remembering God’s virtues;

Making the mind an abode of God with devotion

And molding the mind to understand the Shabad;

These are done by those who are bestowed with Divine grace;

Such people ever enjoy the blessings of seeing God within. 38.

The 38^th Pauri has another interesting aspect. It summarizes the five Khands:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥

Let self discipline be the workshop and let the goldsmith show patience in what he does – dutifulness, Dharam Khand.

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

Let the mind be the anvil which receives the tools of scriptural teachings – knowledge, Gian Khand.

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥

Make obedience to commands (described as bhau) the bellows, and heat, the remembrance; make love the crucible in which to put the nectar of Naam (melt the gold) and understand (mold) it with the Shabad – effort, Saram Khand.

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥

This is done by those who receive Divine grace – Grace, Karam Khand.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

With this grace they have vision of the Lord and happiness – Truth, God’s abode, Sach Khand.

The five khands thus are the final stages of the journey which starts with Gurparsadi (knowing through Guru’s grace), continues with living according to Hukam and finally receiving Divine grace leading to being one with the Creator.

Japji ends with the Slok which is the epilogue for the whole composition. Since life exists as long as the body breathes air which may be treated as the guru, water sustains like the father and the earth nurtures like the mother. Guru Nanak emphasizes that activities of all living beings are guided by nature which has provided day and night. All will be evaluated based on deeds. The Slok also explains the real meaning of remembering Naam as toiling based on Hukam:

ਸਲੋਕੁ ॥ The epilogue.

ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Treating the air is the guru, the water as father and the earth as the great mother;

The world plays guided by day and night as the nannies;

Deeds good and bad are described by Dharam Rai in God’s presence;

As a result some are allowed near God and others kept away;

The toil of those who remember Naam (and obey Hukam) is successful;

They will be rewarded, numerous others being saved in their company.1.

Dharam Rai is the metaphorical presenter in God’s court.

Japji is the first composition in Sri Guru Granth Sahib and is seen as the essence of the total scripture. It starts with the Mool Mantar (Not strictly part of Japji), emphasizing complying with Hukam to deserve Divine grace. That grace facilitates the soul getting near and finally merging in the Supreme Soul, God, the soul’s own home where it came from. This fulfills the purpose of human birth.