Japji Pauri 2

The first Pauri ended by saying that for one to be treated Sachiaar or truthful, s/he must carry out the tasks for which s/he was given human birth. This is ‘Hukam rajaai chalna’ living by Divine commands. The commands are not arbitrary but are according to the laws of nature. It amounts to leading life naturally.

If the context of the first Pauri is ‘Kiv sachiaara hoiai” how to be accepted as truthful/genuine and the answer is to obey Hukam or Divine commands, the second Pauri takes us further with its context being given in its last line:

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

Says Nanak: (J-e) if one (bujhai) understands that s/he is (hukmai) to obey commands, (ta) then s/he does not (kahai) say (ko-e) any thing (haumai) in ego i.e. does not talk arrogantly or do things by his/her own will. 2.

Hukam is synonymous with the laws of nature which must be accepted because they are inviolable. The humans form part of the universe which is governed by the laws of nature and as such the latter apply to the humans as well. Hukam should also be seen the mundane sphere. Obedience to the laws of the land is also important

With this context let us read the first line:

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

Hukmī hovan ākār hukam na kahi▫ā jā▫ī.

All (aakaar) physical forms (hovan) come into being by (hukam) Divine command; but (na jai) it is not possible (kahia) to say what is the purpose of this (hukam) command of the Creator is not known.

In other words it is not possible to say why the Creator made the physical existence – both animate and inanimate – it is beyond human comprehension; the Creator alone knows. This interpretation stands verified by the following lines which come later in Japji Pauri 24.

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

Anṯ na jāpai ki▫ā man manṯ.Anṯ na jāpai kīṯā ākār.Anṯ na jāpai pārāvār.

It is hard to fathom what was the intention behind

or to fathom the extent of creation;

we cannot know the limits of creation.

This is also mentioned by the tenth Guru in Kabyo baach b-enti wich is part of Rahras Sahib, thus:

ਤੁਮਰਾ ਲਖਾ ਨ ਜਾਇ ਪਸਾਰਾ ॥ ਕਿਹ ਬਿਦਹਿ ਸਜ਼ਅ ਪ੍ਥਠਮ ਸੰਸਾਰਾ.॥

Tumra lakha na jaa-e pasaara; kih bidhi sajaa pritham sanasaara.

O Creator, it is not possible to describe the expanse of Your creation,

or why was the world created in the first place.

.

However whereas we do not know why creation came into being, the souls are told what they are expected to do. That is the Hukam for them. The second line says it thus:

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥

Hukmī hovan jī▫a hukam milai vadi▫ā▫ī.

All (jea) creatures (hovan) come into being (hukmi) by Divine command – what role they are to perform in life – since they are part of creation, the commands conform to the laws of nature; those who live (hukam-i) by the laws of nature (milai) receive (vadiaai = praise) glory with the Creator – considered Sachiaar/truthful.

ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥

Hukmī uṯam nīcẖ hukam likẖ ḏukẖ sukẖ pā▫ī▫ah.

Depending on how people obey (hukmi) the laws of nature they get (utam = sublime) high or (neech) low status i.e. whether they receive the glory of union with the Creator or are turned away.

The next line says this happens based on deeds.

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

Iknā hukmī bakẖsīs ik hukmī saḏā bẖavā▫ī▫ah.

Based on their deeds (ikna) some are bestowed (bakhsees) grace – of union with the Creator – while (ikna) others are (sadaa) ever (bhavaaieh = wander made to go in cycles of births and deaths.

The next line says:

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

Hukmai anḏar sabẖ ko bāhar hukam na ko▫e.

(Sabh ko) every one is (andar = within) subject (hukmai) to the laws of nature – and of the land; (na ko-e) none is (baahar = outside) beyond the ambit of (hukam) the laws.

The Pauri concludes thus:

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

Nānak hukmai je bujẖai ṯa ha▫umai kahai na ko▫e. ||2||

Says Nanak: (J-e) if one (bujhai) understands that s/he is (hukmai) to obey commands, (ta) then s/he does not (kahai) say (ko-e) any thing (haumai) in ego i.e. does not talk arrogantly or do things by his/her own will. 2.

The fifth Guru says:

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥ਪ੍ਰਭ ਸਾਹਿਬ ਕਾ ਤਿਨਿ ਭੇਦੁ ਜਾਤਾ ॥੫॥੯॥

Kaho Nānak jin hukam pacẖẖāṯā.Parabẖ sāhib kā ṯin bẖeḏ jāṯā. ||5||9||

Says the fifth Nanak, those who recognize/understand Hukam;

they know the mysteries of the Master =- what IT wants us to do.

But this still leaves the doubt as to what that Hukam is. The soul is told of it before birth, but because of entanglements in the world-play, the soul forgets these although they are within its dormant consciousness. The guru helps to discover these. In simple terms it could mean accepting our position of being born in a family, country and religion with no choice being offered. So playing our role is obeying Hukam. This may be extended to the family and the profession.