SGGS pp 1-2, Japji Paurris 1-5

Japu, which means remembering or reciting again and again, is the name of the first composition in Sri Guru Granth Sahib (SGGS), the Sikh holy book which has the status of the eternal living guru; its contents are also called Gurbani, the guru’s word.

 

Japu reverently called Japji is preceded by a prologue called the Mool Mantar or the Root Mantra which is not part of Japji but a prologue for the whole of SGGS. It is repeated in full or abbreviated forms throughout the scripture. It describes Divine virtues thus:

 

ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

 

(1) One Single (oan-kaar) Entity, all encompassing in time and space (sat naam) known as Eternal, (karta) Creator, (purakh) all pervasive, (nir-bhau) without fear – does not favor any one for fear, (nir-vair) without enmity – holds nothing against any one, (akaal moorat) embodiment of timeless-ness and deathless-ness (ajooni) unborn and (sai-bhang) self existent – self created and self-sustaining, understood (gur prasaad-i) with the true  Guru ‘s grace/guidance.

 

IT is Formless and Eternal.

 

Japji is titled Japu with a prologue of its own, 38 (Pauris) stanzas and a (Slok) epilogue.

 

॥ ਜਪੁ॥

 

The Baani or composition Japu.

 

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

 

Ik Oankaar, (sach) the Eternal is (aad-i) the beginning of every thing i.e. has been present from time immemorial and (jugaad-i) is the beginning of time – has existed through the ages;

the Eternal (hai bhi) is present even now and (hosi bhi) shall also be ever present, says Nanak. 1.

 

In any composition the prologue is a preface or introduction to what follows. The first prologue – for the whole of SGGS – describes the virtues of the Eternal which the humans need to emulate. The rest of SGGS is an elaboration of this aspect and acts as a complete guide on all aspects of human life.

 

Before proceeding further it may be worthwhile to understand that the virtues described in the Mool Mantar cannot be of any one with physical form because all physical bodies are born and then perish. The Eternal thus does not have a physical form; IT is Formless.

 

The beauty of Japu is that every (Pauri) stanza or group of stanzas has a context which generally speaking is given in their last lines. If the context is known, understanding becomes easy. Let us take the first Pauri. Its context is:

 

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv sacẖi▫ārā ho▫ī▫ai kiv kūrhai ṯutai pāl.

 

How can the wall of falsehood be broken so that one is (sachiaara) truthful i.e. presents the self as one really is. The message is that we would be judged not by pretense or rituals but the reality of one’s conduct.

 

Let us read the first Pauri in this context..

 

To be truthful one needs to be clean in thought, word and deed. But some people feel that one is cleansed by taking baths at pilgrim centers; the Guru says:

 

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Socẖai socẖ na hova▫ī je socẖī lakẖ vār.

The mind cannot (soch-i) be cleansed (sochai) by bathing the body even a (lakh) one hundred thousand (vaar) times.

 

We read in Sukhmani Sahib:

ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥   ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥

Socẖ karai ḏinas ar rāṯ.   Man kī mail na ṯan ṯe jāṯ. (page 265)

one may wash the body day and night, but the dirt on the mind cannot go by cleaning the body.

 

On to the second line:

It is also believed that peace of mind can be achieved by quietly sitting in meditation and reciting some mantra, but,

 

ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥

Cẖupai cẖup na hova▫ī je lā▫e rahā liv ṯār.

 

The mind (na hova-ee) cannot be (chup) quietened even (j-e) if I (laa-e rahaa) remain in (liv) concentration (taar) continuously – to show I am connected with the Eternal.

 

The fifth Guru tells us what things make the mind restless and need to be avoided:

 

ਪਰ ਧਨ ਪਰ ਤਨ ਪਰ ਤੀ ਨਿੰਦਾ ਅਖਾਧਿ ਖਾਹਿ ਹਰਕਾਇਆ ॥

Par ḏẖan par ṯan par ṯī ninḏā akẖāḏẖ kẖāhi harkā▫i▫ā. M: 5, p 402.

 

Viciously looking at others’ wealth and body/beauty, slander of others, and (eating the forbidden) taking undeserved benefits make one’s mind like a rabid dog – which runs all over.

 

These things need to avoided to be at peace.

 

To the third line:

Some people say that plenty of wealth gives peace of mind, but:

 

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

Bẖukẖi▫ā bẖukẖ na uṯrī je bannā purī▫ā bẖār.

 

(Bhukhia) those who crave, their (bhukh = appetite) desire for more is (na utri) not satiated even if they (banna = tie together) gather wealth equal to (bhaar) the weight of all (puria) the worlds.

The only way is to learn to be contented when one has enough to meet one’s needs, thus:

 

ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥

Binā sanṯokẖ nahī ko▫ū rājai. M: 5, p 279

 

No one is satiated without having the quality of contentment;

 

To the next line:

There are examples of people trying to impress others by their clever talk but,

 

ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

Sahas si▫āṇpā lakẖ hohi ṯa ik na cẖalai nāl.

One may (hohi) have (sahas) thousands nay (lakh) hundreds of thousands of (siaanpa = wisdoms) clever tricks, but even (ta) then not (ik) one (chalai naal-i) accompanies to the hereafter i.e. such a person does not impress the Eternal.

 

In fact any one who claims to be wise and clever is actually ignorant:

 

ਹਉ ਪੰਡਿਤੁ ਹਉ ਚਤੁਰੁ ਸਿਆਣਾ ॥ ਕਰਣੈਹਾਰੁ ਨ ਬੁਝੈ ਬਿਗਾਨਾ ॥੩॥

Ha▫o pandiṯ ha▫o cẖaṯur si▫āṇā.   Karṇaihār na bujẖai bigānā. 3. M: 5, p 178.

 

One says” I am a scholar, clever and wise, never cares to find the Creator within and remains ignorant.

 

The next line asks: Then what is the solution?

 

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv sacẖi▫ārā ho▫ī▫ai kiv kūrhai ṯutai pāl.

 

Question: How can the wall of falsehood be broken so that one is looked at as (sachiaara) truthful i.e. presenting the self as one really is.

 

The message is that we would be judged not by pretense or rituals but the reality of one’s conduct.

 

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukam rajā▫ī cẖalṇā Nānak likẖi▫ā nāl. ||1||

 

Answer: One is seen as truthful  if one (Chalna) conducts the self according to (likhia naal = given in writing on the consciousness) the preordained (hukam) Divine commands which are in the form of duties prescribed for the role/life form assigned and told to the soul. 1.

 

Note: The above commands form part of consciousness and known as conscience.

 

SGGS P 1, 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.

 

Japji Pauri 3

 

Pauris 1 and 2 of Japji describe the need to obey Hukam, the Divine commands, which is the other name for laws of nature. Hukam can be obeyed if we know what it is. It is not easy for an ordinary mortal to know this and s/he has to seek the guidance of the guru. Seeking this awakening is also the purpose of religious practices, some times called prayer.

A prayer is a supplication made to a higher authority, the Almighty. It is human nature to link all prayer with personal demands. In other words religious practices are thought to be for seeking benedictions from God. we often hear being asked if one’s prayers have been answered.

 

Generally speaking an ordinary mortal involuntarily prays in gratitude to the Almighty when something favorable occurs. At another time s/he prays asking for some wish to be fulfilled. Such things are mundane but generally lead to regular remembrance of the Master. This is the subject of Pauri 3.

 

ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ ॥ ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥

Gāvai ko ṯāṇ hovai kisai ṯāṇ.Gāvai ko ḏāṯ jāṇai nīsāṇ.

Some praise God’s powers or when they want a blessing;

Some praise taking the blessings received as signs of God’s powers.

ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ ॥

Gāvai ko guṇ vaḏi▫ā▫ī▫ā cẖār.

Some praise marveling at the beauteous virtues of God.

ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥

Gāvai ko viḏi▫ā vikẖam vīcẖār.

Some praise through difficult- to- acquire knowledge about the Divine.

ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ ॥ ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ ॥

Gāvai ko sāj kare ṯan kẖeh. Gāvai ko jī▫a lai fir ḏeh.

Some praise God as one who creates bodies and then destroys them;

Some praise seeing God’s powers to take life and then restore it.

ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ ॥ ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ ॥

Gāvai ko jāpai ḏisai ḏūr. Gāvai ko vekẖai hāḏrā haḏūr.

Some (caught in attachments to wealth and family) perceive God far away, beyond reach and not watching;

Others praise perceiving God present right before them.

ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥ ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ ॥

Kathnā kathī na āvai ṯot. Kath kath kathī kotī kot kot.

In short there is no dearth of perceptions about God;

Countless people describe them countless times in countless ways.

If benedictions are what they have in mind:

ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ ॥ ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ ॥

Ḏeḏā ḏe laiḏe thak pāhi. Jugā juganṯar kẖāhī kẖāhi.

God keeps giving even though the recipients get tired of receiving;

They benefit from the benedictions all the time.

ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥ ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥

Hukmī hukam cẖalā▫e rāhu. Nānak vigsai veparvāhu. ||3||

Going beyond that:

The Master lays down the path for every one;

But then remains happily carefree (leaving them their deeds. 3.             

This is fascinating; the Creator makes each soul know that it is to obey Hukam but does not get involved in their execution. Indeed no one is able to fully describe how God does things.

 

The practice of Gaavai i.e. praising God has been elaborated in Pauri 27. It describes praising of God as carrying out the roles for which different creatures or things have been created. For example:

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

The air, water, fire and Dharam Rai all praise You.

(Dharam Rai is the metaphorical presenter who reports the deeds of every one before God).

This means doing one’s duties, or performing one’s role as expected, is the real remembrance of God. This emphasizes the age- old adage of “Work is worship” but there is a rider; the work must be to obey Hukam, not based on extraneous considerations. Accordingly like the third Pauri the 27th Pauri also ends with emphasizing living by Hukam, thus:

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥

The Master does as It wills and does not receive orders from any where else;

It is the King of Kings; Its writ runs all over;

Man must live according to Its will, the laws of nature. 27.

This theme of knowing God through obedience to Hukam continues throughout SGGS. For example he fifth Guru says:

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਹੁਕਮੁ ਪਛਾਤਾ ॥

ਪ੍ਰਭ ਸਾਹਿਬ ਕਾ ਤਿਨਿ ਭੇਦੁ ਜਾਤਾ ॥੫॥੯॥  885

One, who understands Hukam, knows about the Master (M: 5, p 885).

 

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.