Japji Pauri 4.

Japji Pauri 4.

Note: As discussed under Japji Pauri 3, intially motivation for remembering the Almighty is for asking or praying for something. For example, once when we were out on a tour as a group, one morning I went to the Gurduaara. When I came back I was told by a senior member “you should have taken our demands also”. My reply was we go to a place of worship to be free of material entanglement not ask for more.

But asking is a reality and having said this in Pauri 3, it is repeated in Pauri 4, as will be seen below. However a stage comes, or should come, when one rises above this and and trie to know the Giver – who gives every thing – rather than be attached to the gifts. This is the subject of Pauri 4 – what the Almighty is like, and how understand  and be acceptable to IT.

On to translation of Japji Pauri 4.:

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥
Sācẖā sāhib sācẖ nā▫e bẖākẖi▫ā bẖā▫o apār.

(Saacha) the Eternal (sahib-u) Master is characterized by (saach-u) eternal (naa-e) virtues which are (bhaakhia = spoken) praised with (apaar-u) infinite (bhaau) love by the seekers.

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥
Ākẖahi mangahi ḏehi ḏehi ḏāṯ kare ḏāṯār.

The mortals praise the Master, and (mangeh) beg (aakheh = say) saying (deh-i deh-i) give us give us more and more; (daataar-u = giver) the beneficent Master (daat-i kar-e) grants benedictions as asked.

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥ ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥
Fer kė agai rakẖī▫ai jiṯ ḏisai ḏarbār.   Muhou kė bolaṇ bolī▫ai jiṯ suṇ ḏẖare pi▫ār.

Question: (Ph-er) then (k-i) what offering do we need to (rakheeai) place (agai) before IT  (jit-i) with which (darbaar) Divine Court/throne is seen, i.e. in order to have a vision of IT within? – But since everything is given by the Master, returning the same things to IT would’s work.
Then (k-i) what (bolan) words should we (boleeai) say (muhou) from the mouth, i.e. what prayer should we offer, (sun-i) by hearing which IT (dhar-e) develops (piaar-u) love for one?  i.e. not just grants material needs but also accepts for union with IT-self.

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥
Amriṯ velā sacẖ nā▫o vadi▫ā▫ī vīcẖār.

Answer: (Veechaar-u) contemplate (sach-u) eternal (naau) virtues and (vaddiaaee) commands of the Master in (amrit) the ambrosial (v-ela  = time) hours of the morning. (Note: The word ‘Vaddiaaee’ which is generally taken as glory or virtues,  also means command or will as in ‘kar-i kar-i vekhai keeta aapna jiv tis di vaddiaaee – The creator watches IT’s creation – and decides – according to IT’s will).

Note: It is sometimes commented that one cannot be remembering the almighty only in the morning, it must be at all times. That is true, but here Guru Nanak is talking of contemplation. For this one needs concentration which can be done before one gets entangled in mundane activities of the day. Contemplation is of virtues and commands to understand them as guide for life. Most of us need help of the guru for this understanding.

The interesting transition from praising in words in the third Pauri to contemplation in the fourth would be noticed. Contemplation enables understanding. Once we praise virtues we start loving the One being praised and are motivated to emulate those virtues. We then become like IT and can hope to receive Divine love.

Now what does becoming God like mean if God does not have any physical existence? It indicates that when one follows the laws of nature s/he carries out his/her role without any reservations. The mind then becomes like the Spirit which is the source of all laws of nature. This is the high state of receiving grace. With this grace the soul merges in God. It no longer incarnates and becoming free from the cycles of birth and death. This freedom is called Mokh or Mukti both meaning freedom from the cycles of reincarnation, or salvation.

Continuing with the fourth Pauri:

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥
Karmī āvai kapṛā naḏrī mokẖ ḏu▫ār.

One receives (kaprra = garment for the soul/body) human birth because (karmi) of past deeds but cannot get salvation by his/her deeds. Entry to (duaar-u) the gate of (mokh-u) salvation – freedom from cycles of births and deaths – is obtained (nadri) by Divine grace. (Note: Nadar is the Punjabi adaptation of the Persian expression ‘Nazar-e karam’ meaning sight of grace.

Thus one realises that whether it is material things or freedom from reincarnation, everything, is in the hands of the Almighty. This is conveyed in the last line of this Pauri thus:

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥
Nānak evai jāṇī▫ai sabẖ āpe sacẖiār.

(Evai) this is how one (jaaneeai = knows) understands that (sabh-u) every thing is controlled by (sachiaar-u) the eternal Master (aap-e) IT-self, present every where. 4.

This is what motivates one to ever act in consciousness of the Almighty, wherever one may be.

 

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Comments

Posted On
Jan 06, 2018
Posted By
vikas sharma

Shree Japji sahib is really great and its daily recitation and following can lead one to salvation

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