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

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 defiles 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 awareness and emulation of Naam or  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 which acts under their influence. Also when account of our deeds is taken our doings are evaluated;

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

Reincarnation or otherwise is decided according to Hukam/Divine commands/laws of nature. 20.

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

Paurri 20 told us that we smear ourselves with the dirt of transgressions (paap) and these can be washed off with Naam – practice of Naam i.e. emulation of Divine virtues and obedience to Divine commands.. In Gurbani the emphasis is on deeds as rituals are of no help in this regard.  Practice of  Naam  involves listening, accepting and emulating virtues; these were  mentioned in Pauri 5 and 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/penances and giving in charity may bring recognition for a short while,i.e. in life;

But by listening, accepting and emulating Divine virtues;

One experiences the pilgrimage of inner bath and cleansing.

Paurri 17 defined a Bhagat or devotee as one who Gun giaan veechaar i.e. one who contempaltes and understands virtues of the Almighty. Paurri 21 emphasizes that by saying that devotion does not come without awareness of Gun or Divine virtues.

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

You have all the virtues O Almighty, 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.

It may be seen that ‘Baani birmaau’ has been translated as comforting Divine messages. Many translations have taken Birmaau as Brahma, but it does not seem to fit . Birmaaeeai means to be fascinated of be satisfied with something. It has been used as such on SGGS p 848 and as Birmaavau on page 858. In the latter case the wording is “Praan jo thaak-e thir nahi kais-e birmaavau” Bhagat Sadna p 858,. It means in essence how can I have solace when life has become weary.

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.

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One sometimes hears people saying Gurbani says there are lakhs (many hundred thousand) Paataal (nether regions) and Akaas (skies). Yes this is what the first line of Paurri 22 says but only to to say it is a misconception. In this Paurri Guru Nanak 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 with one voice;

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.

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In Paurri 23 Guru next says the Creator is like a bottomless ocean. We should not try to find out how big or great IT is, but just remain  absorbed in praising and emulating IT’s virtues. We shall then merge in IT like the rivers and streams flow to the sea and get lost in it.  Water always seeks a lower level, so be in rememberance of the Almighty in humility.

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥

ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥

One should praise virtues of the Almighty the such that s/he does not even realize that that s/he is doing it,

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

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

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥

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


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