Cosmology is the study of creation and structure of the universe and the place of man/woman in it. Guru Nanak’s Jap Ji Sahib, the opening composition in Sri Guru Granth Sahib provides considerable information on this. As one progresses in its study a feeling of being part of the whole universe is experienced. It starts at the individual level and the horizon keeps on expanding as the Guru takes us forward.

Japu ji Sahib is a complete guide on all aspects of life and contains instruction on how to advance on the spiritual path. All aspects are important but in order to remain focused we shall keep the emphasis on the aspect of creation and the place of the creatures particularly the humans in it.

One fundamental question that is always asked is “why did God bring the creation into being. Guru Nanak addresses this in the second Pauri (Stanza) and says:

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥

Creation is by Divine command but one cannot say why;

All creatures are created by Hukam and their contribution isrecognized.

So why the universe came into being is not known but every creature has a role to play. The first aspect is later clarified further in Pauri 25:

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

It is not possible to figure out why God made the creation;

Nor can one know the limits of the universe.

In other words we should not worry why the Lord did this but concentrate on what we are expected to do, and do it.

The Creator sends every soul with a role to perform; this is Divine command or Hukam mentioned above. Complying with this is called Seva or service and remembering to do this is Naam Simran, or remembering what the Lord commanded. The purpose of human life is to perform that role well to be entitled to return to the source, God. Until the soul so returns, it remains restless. The Guru guides on this path.

The fifth Pauri enunciates five qualities that make a person acceptable to God:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Those who serve receive honor;

Let us praise the virtues of the Lord

Let us sing, listen to praises, believe and love Him.

The five qualities therefore are service or complying with Hukam, praising the Lord by remembering His virtues, listening to them say in congregation, believing in Him and loving Him. Any one who thus loves Him receives His love.

Pauri seven reminds that humans are to perform not to get importance but to deserve Divine grace.

ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

Even if a person is known in the nine parts of the world and every one wants to be with him(or her),

he earns a good reputation and is praised by all;

but without Divine grace none will ultimately care for him.

We started with the individual and were asked to partake in Congregation. The Guru now tells about the earth and that it has nine parts. These nine parts are the nine continents namely the Arctic, Antarctic, Asia, Australia, Europe, North America, South America, Africa and Oceana.

Pauri 8 refers to the Hindu belief of the earth being supported by a white bull an also talks of the sky and the nether regions, those below the earth, as also of islands:

ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥ ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥

By listening one comes to know of the earth, the white bull and the sky;

As also that there are islands and nether regions.

Those who have the five qualities mentioned above are called Panch or the selected ones. Pauri 16 says:

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥

ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥

The Panchs receive acceptance and honor with the Creator.

This is followed by a scientific description of the universe giving clarifying the guru’s views on the bull.

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

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ॥

Any one who contemplates and then talks will say

The expanse of the creation cannot be estimated;

The conceptual bull supporting the earth represents the Creator’s compassion or will,

It shows obedience to cosmic laws;

One who is discerning will realize,

how much weight can a bull take?

There are planets away from the earth and still farther;

What supports them?

How did creation came about?

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥ 13

The universe came into being through expansion with a single command of the Creator.

and from there flowed millions of streams of planets.

An individual forms one little entity in the creation. He must feel part of it, and humble. This latter aspect is reflected in Pauris 18 and 19 which show that there are innumerable types of persons with different characteristics, both virtuous and evil. Further still in Pauri 19 the Guru says:

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥

There are innumerable places with innumerable names;

There are innumerable planets that cannot be reached and still farther;

Saying innumerable does not convey the correct idea (no attempt should be made to count in the first place0.

In the 18^th Pauri the Guru had recounts the types of transgressions man commits and said in the 20^th Pauri that these impurities can be washed of with Naam i.e. contemplating on, and emulating Divine virtues. In Paauri 21 he says this is done through the three qualities out of five mentioned in Pauri 5:

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

By listening, believing and loving,

The inner self is cleansed.

The 21^st Pauri asks when creation could have come into being and answers:

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥

ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ ॥

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 ॥

ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥

ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ ॥

Question. What time, which part of the day, the lunar cycle or the week,

what season or month was it when creation came into being?

Answer. The time is not known otherwise it would be there in the scriptures, both Indian and Semitic;

The part of lunar cycle or the week, season or month is also not known;

The Creator alone knows;

I do not know how to know or describe it,

But many people will show they know, one trying to outdo the other in wisdom.

Pauri 22 first mentions beliefs of other faiths about the extent of the universe and then what Guru Nanak has to say:

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥

ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ ॥

ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥

ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ ॥

ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥ ੧੫

There are millions of planets below and above one another,

Searching them is not successful, say the Vedas in voice.

The Semitic scripture the Talmud says there are 18000 planets with one source;

But this counting is futile because they cannot be counted.

The great Master alone knows it.

Pauri 24 states that creation is not finite:

ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥ ੧੫

There are no limits to creation;

It has no boundaries.

The Guru recognizing the universe as a single entity wonders where all this is being controlled from. He sees harmony in this like that in a musical group where one director directs players of different musical instruments and many singers together sing to the same tune. The Guru addresses the Lord in Pauri 27:

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥

What is that place like from where You direct all activity and watch?

There are innumerable sounds of the musical instruments, and their players;

There are numerous melodies and their tunes and those singing them 1 6

This translates into all the entities in the universe playing their role to serve the purpose of the Creator. The third Guru puts it thus:

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਕਰੇ ਕਰਾਇਆ ॥

ਨਾਨਕ ਵਜਦਾ ਜੰਤੁ ਵਜਾਇਆ ॥੨॥ ੩੩੧੩

Every thing happens the way the Lord desires;

The creatures perform like musical instruments being played (M: 3, SGGS, p 313).

For example the Guru says:

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

The air, water and fire sing your praises as does Dhram Rai in Your court.

ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥

The great warriors and the four types of life praise You.

The last verse mentions ?Khaanee chaaray” or all four life-types. They are:

Andaj – born from the egg, like birds and turtles.

Jayraj – Born from the womb like humans and animals.

Saytaj – Born from heat and moisture or perspiration like lice and ticks.

Utbhuj – Born in the soil like earth worms.

This says two things. One that the way the air, water and fire perform their well known functions so are the humans expected to do. They thus acknowledge the creator and His directions or Hukam. The performance of the humans is evaluated and reported to the Master. It is not necessary for others as they do not violate commands.

Pauri 27 also says

ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥

The individual planets, galaxies and the universe sing Your praises.

.

This indicates how the hierarchical structure of the universe. The total universe is Varbhand or Brahmand, it is divided into galaxies like ours and the individual planets like the earth moon and so on. All these have different compositions and roles:

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

The creation has a wide variety and diverse individual compositions and chracteristics;

Having created the Creator watches them; that His virtue.

Another aspect of creation is provision of wherewithal, and this was done once for all at all places where it is required. Once again this is also watched:

ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ ॥ ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥

ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥ ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥1 6

You are present at all places and also made provision for all;

This was done once for all;

The Creator watches this;

This is the eternal Lord’s eternal virtue.

Pauri 34 shows the place of creatures in the universe and how their activities are directed:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ 1 7

The sun makes day and night and the moon the fortnightly and weekly cycles;

The air, water, fire and nether regions were created;

In this environment the earth was created for all to perform their duties;

There are diverse types of creatures and their roles;

With innumerable names;

All will be judged based on their deeds;

This will be just because the Master is just;

Those who have done their roles will be glorified;

And will be marked to receive Divine grace;

Whether one has accomplished the allotted role or not will be known on being there;

Pauri 35 is about Giaan Khand or the Realm of Knowledge. It refers to the Hindu belief that Brahma, Vishnu as manifested by Krishna, and Mahesh perform the roles of the creator, sustainer and destroyer of the world respectively. But creation is not earth alone:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

There are different skies, moons, suns and galaxies;

The air, water and energy is different at different planets;

There should be numerous Brahmaas, Krishnas and Maheshs;

Different creatures perform their roles and are guided.

Thus the concept of one universe with a central control is again emphasized.

Pauri 27 had mentioned four major types of life. These have numerous divisions and are called species or life forms:

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ 1 7

There are numerous life forms and their sounds as are their rulers.

This recognizes the different species in each life-type. For example men/women, animals, apes, tigers and so on all belong to the group of creatures born from their mothers’ wombs.

Pauri 36 describes Saram Khand or the Realm of Effort or performing one’s duties and covers getting rid of evil. That leads to Karam Khand or the Realm of Grace mentioned in Pauri 37. This Pauri leads us to where the Creator is and seems to answer the query in Pauri 27, saying the Creator abides in Sach Khand the Realm of Truth or the eternal abode. This is not a physical location but an accomplished spiritual state. Those who do their duties well are recognized as mentioned above and are able to have vision of the Creator:

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 ॥ 1 8

The Formless Lord resides in Sach Khand His eternal abode;

From here He bestows His grace;

All planets, galaxies and the universe are His domain;

Any one trying to describe these will never be able to fully do that;

It covers all types of planets and existence;

All are governed and perform as per Hukam;

The Slok or epilogue at the end of Jap Ji Sahib sums up how every one acts in the cosmic system and is judged:

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॥

 

Provided with air, water and the earth as the means of existence;

all play the world game with day and night as nannies;

Virtues and evils will be narrated by Dharam Rai in God’s presence;

Depending on deeds some will be accepted and others turned away;

Those who remembered Hukam toiled successfully;

They will be glorified and many others in their company will be saved.

It is useful to dwell on the last two lines. The literal meaning is that those who remember Naam are successful in their toil. The theme that runs throughout Jap Ji is that one is judged based performance of duties as ordained i.e. Hukam. Naam Japna or remembering God’s virtues thus means being reminded of what God told the soul and carrying it out to deserve Divine grace and ultimately union of the soul with the Creator.

God bless.