Development of thought in Japji

 

Japji has 38 Paurris or stanzas preceded by an invocation called Mool Mantra or Root/fundamental instruction which describes the Almighty as the lone self-created/existent indivisible Supreme Eternal Creator whose Naam/writ/laws/rules or powers are supreme and inviolable. It also mentions other Divine virtues and says the Almighty is found through the guru. These three, namely Unity of the Almighty Creator, Naam/Hukam/cosmic laws and the guru are fundamental to Sikh faith. Human birth is an opportunity to attain union with the Creator.

 

The word Jap-u means to remember and comply with Divine commands.

 

Japji starts with a Slok or prologue which starts with Aad sach and describes the Almighty existent at the beginning of creation, has been through the ages and shall ever be.

 

Sequential Paurri/stanza-wise flow is as follows with starting words of each.

 

Paurri 1 – Sochai soch. The soul yearns to find the Almighty and this requires unqualified obedience. But the human being acting by ego/self-will constructs a wall of falsehood/pretence on the way, i.e. does not obey Naam but resorts to rituals to show piety. The way to demolish this wall is to give up other ideas and obey Divine commands which are present within as conscience. We are unable to find them ourselves and hence needs the help of the true guru. In the rest of Japji Guru Nanak takes us through the process of doing this and deserve Divine grace which alone can help the soul to unite with the Creator. As will be seen, this is done in light of the real world situation and everyday experiences.

 

Paurri 2 – Hukmi hovan aakaar. The life form we get comes by Hukam, no one can influence Hukam; the soul cannot demand in what life form it should take birth. Divine commands apply to everyone/everything; none is beyond them. This Paurri also says “Ikna hukmi bakhsees ik hukmi sadaa bhavaaeeah-i” it is by Hukam that some receive Divine grace – and merge with the Almighty or be denied it and – ever remain in cycles of births and deaths.

 

Paurri 3 – Gaavai ko taan.  People pray to the Almighty according to their understanding; some do it to ask and the Almighty keeps providing. Some do it for thanksgiving while some do it marvelling at the Divine majesty.

 

Paurri 4 – Saacha sahib saach naaey. Hearing of and seeing God’s powers, the seeker wishes to have vision of God. The way to attain this is reflecting on Naam/Divine commands first thing in the morning when there are no distractions, and obey them in thought, word and deed throughout the day and night. This Paurri introduces the concept of Mokh Duaar, literally meaning the gate of emancipation. It is no physical gate but a stage in spiritual development where one reaches by unqualified obedience to Hukam/Naam and experiences peace within. This is elucidated in Paurri 15 which says “Mannai paavai Mokh Duaar” one who obeys goes through the gate of emancipation.

 

Paurri 5 – Thaapiaa na jaaey. Worship of deities in the form of idols or paintings is widely practised. They do not represent the Almighty but the artist’s imagination. The Almighty is not to be installed as an idol and worshipped, but obeyed; the understanding of Naam/Divine commands comes by singing/praising, listening and obeying with the guru’s guidance. Singing, praising and obedience are one composite unit – each one of these when gives alone means all three. This is meaningful because listening/learning must lead to practice.

 

Paurri 6 – Teerath naavaa. God is found by a clean mind, but people go on pilgrimages to take bath there, but purification of mind is not attained by baths or other rituals. The mind is purified when other ideas are dispelled. This Paurri cautions that any achievement comes by action not symbolism. The exact expression used is “Jeyti sirtth upaaee veykha vin karma ki milai laee” in the whole created universe let me see who can achieve anything without working for it. This is in line with the maxim “God helps those who help themselves”.

 

Paurri 7 – Jey jug chaarey aarja. People get recognition in the world by long life/old age, status, wealth etc. but these do not help in attaining union with the Divine, which happens by Nadar/sight of grace – Divine grace. The Almighty gives awareness of Naam to those who yearn for the Almighty; they attain union if they practise Naam.

 

Paurris 8–11 – Suniai sidh peer. These Paurris describe the benefit of listening mentioned in Paurri 5. Listening is the process of learning; it brings awareness even to the ignorant; those on the wrong path are brought back on the right path. Listening purifies the mind unlike bathing on pilgrimages, and imparts knowledge which is hard to acquire by the self. One who follows what s/he listens, shuns transgressions and consequent suffering. All these Paurris have the common ending “Nanak bhagtaa sadaa vigaas; suniai dookh paap ka naas” the devotess listen/obey Naam and their minds blossom; because listening ends faults and transgressions and the mind is free of anxiety, says Guru Nanak.

 

Paurris 12-15 – Maney ki gat-i. These Paurris describe being in obedience as a sublime state. Only one who obeys knows how not to be affected by temptations of the world. All these Paurris have the common ending “Aisa naam niranjan hoey; jey ko man jaani man-i koey” such is the pristine/purifying Naam; one who obeys knows of this experience. Obedience leads to Mokh Duaar, the gate to emancipation.

 

Paurri 16 Part 1 – Panch pardhaan. Paurri 16 may be divided into three parts. The first part describes Panch, a term used for those do good work and get recognition. A member of the village council/Panchayat is called Panch. In the spiritual domain it seems to refer to those who singing, listening, accepting, obeying and every keep Naam in mind. They pay single minded attention to the guru’s teachings.

 

Paurri 16 Part 2 – Jey ko kahai. This part states that expanse of the Creator’s creation is beyond estimate. It also states scientific facts which science discovered much later. For example it questions the old Indian belief that the earth is supported by a bull, and a similar Greek belief that heavens are supported by Atlas. It asks how much weight can the bull or Atlas bear and what supports them in space. It mentions the process of creation which was enunciated by the Big Bang theory centuries later in the twentieth century; the expression used is “Keetaa pasaaueyko kuvaao” made the expansion with a single command; the Big Bang theory calls it ‘explosion’.

 

Paurri 16 Part 3 – Jee jaat rangaa, and Paurris 17-19 – Asankh. These Paurris describe the diverse natures of people some perceived good and some bad. But the Paurri says that they are all act by Divine will – and what pleases the Almighty is good. All these Paurris marvel at the powers of the Creator. Paurri 19 says all creatures have a role and their duties and Naam/orders for them are laid down. All three end with “Vaariaa na java eyka vaar; jo tudh bhaavai saaee bbhali kaar; tu sadaa salaamat nirankaar” I submit to Your will, o Eternal Formless Master.

 

Note: A close look at Japji shows that it may divided in two parts at the middle which is at end of Paurri 19. As one reflects going forward it is realised that the ideas mentioned in the first part are elucidated.

 

Paurri 20 – Bhareeai hath pair. This Paurri says that in our everyday life we commit numerous faults which defile the mind and this dirt is washed off by practice of Naam. It also says one does not become good or bad by one says or is called by people, but by actions. Also one reaps what one sows, i.e. faces consequences of own deeds. This is similar to Paurri 2.

 

Paurri 21 – Teerath tap daiaa.  This Paurri also has two parts. Part 1 says purification comes by obeying Divine commands and thus keeping away from vices. This is Antargat teerath – the inner pilgrimage bath. This is elucidation of Paurri 6 – teerath naava. Part 2 asks to keep away from the controversy of age of the universe for, no one knows and everyone tries to show to be wiser than another. Only the Creator knows.

 

Paurris 22 to 27 bring out greatness/majesty of the Creator and vastness of the creation:

 

Paurri 22 – Paataala paataal. The scriptures of oriental faiths talk of millions of planets while those of Semitic faiths mention eighteen thousand worlds. No, they are countless. Only the Creator knows.

 

Paurri 23 – Saalaahi saalaah. We should praise the praiseworthy Master, not try to know the measure. A seeker does not try to know the measure of the Creator, just obeys and merges with the Creator like rivers lose their identity on entering the sea.

 

Paurri 24 – Ant na siphti. The Almighty being Infinite has no boundary. God’s Naam/writ applies to the highest.

 

Purri 25 – Bahuta karam likhiaa. The Almighty is the great benefactor who expects nothing in return for the benedictions given. Everyone asks, some people take and acknowledge, some misuse and forget the Giver; but some praise the Master even in in suffering, taking it as a reminder for transgressions. One whom the Almighty bestows understanding of the Divine virtues is the monarch over kings – and asks nothing.

 

Paurri 26 – Amul gun amul vaapaar. This Paurri also has two parts. Part 1 describes the soul’s journey from leaving the Creator, birth, through life and return to the Creator. It says human beings are like traders sent by the Master to do deals of, i.e. conduct themselves by Naam. Those who comply go back and merge with the Creator. Part 2 says all scriptures, gods, demons acknowledge greatness of the Creator; but the Master’s greatness does not depend on who all praise; the Supreme Being is as great as the Supreme Being is.

 

 Paurri 27 – So dar keyha. Controlling powers of the Creator over the universes are awesome. The vast creation functions as one unit like components of a musical group. Some play musical instruments and some sing – all in unison. O human being, your job is to obey the Supreme Master.

 

Paurris 28-31 – Munda santokh. One of the more vocal religious groups at the time of Guru Nanak were the Yogis, who claimed to be in union with the Creator. They were told they were only engaging in symbolism. They are asked in these Paurris to give practical meaning to their symbols like contentment, making honest living, paying attention to Divine commands, sharing knowledge and so on. These four Paurris have the common ending “Aadeys tisai aadeys — meaning obeisance to the One Almighty who remains the same though ages.

 

Paurri 32 – Ik du jeebhahu lakh. This Paurri is in preparation for ascent to unite with the Almighty. It asks the seeker to praise and emulate attributes of the Creator to become like the Master. The Paurri describes this process like climbing steps on a staircase and requires effort not just chanting some thing. Divine attributes being countless it takes time.

 

Paurri 33 – Aakhan jor-u. Union with God requires rising above temptations. This is beyond ਜੋਰੁ (jor-u = strength) ability of the mortals and comes with Divine grace which is received by obedience. This is shown later in Paurri 36.

 

Note: Paurris 34 to 37 give the steps or staging points/realms through which the seeker goes and merges with the Creator.

 

Paurri 34 – Raati ruti thiti. This is Dharam Khandd, the realm of dutifulness – sincerely and instinctively performing duties in the allotted role as human being. One is asked to carry out duties naturally like night/day, seasons, lunar cycles, air, water and fire act according to cosmic laws. Everyone’s acts are subject to evaluation and in light of Hukam/Naam.

 

Paurri 35 – Dharam Khandd ka eyho dharam, giaan khandd ka aakhahu karam. Giaan Khandd, the realm of knowledge. All components of the cosmos functions in unison according to cosmic laws. That is why they are at peace with one another. Understanding this creates firm commitment to Naam. One who does that, believes whatever God, the Creator, does is for the good of the created and there is none who can do anything. This keeps anxiety away. Giaan Khandd mah-i giann parchandd; tihthai naad bonod kodd anand. This means knowledge/awareness of Naam and its practice brings happiness, because one keeps vices away and remains anxiety-free. This is actually the beginning of Paurri.

 

Paurri 36. Saram Khandd ki baani roop. Saram Khandd, the realm of endeavor. With commitment to Naam one conforms to it; this transforms one’s thinking strengthening the mind to keep temptations and other ideas at bay; and is in consonance with Divine commands.

 

Paurri 37 Part 1. Karam Khandd ki baani jor-u. Karam Khandd, the realm of receiving Divine grace. Here one gets ਜੋਰੁ (jor-u = strength) the ability to overcome temptations/distractions. Then there is none in mind; one is fully absorbed in the Almighty happily. One is intimately engrossed in living by Naam like the yarns in a woven fabric.

 

Paurri 37 Part 2 – Sach khandd vasai nirankaar. Sach Khandd, the realm of eternity is where the Formless Almighty’s abode. The Creator is present in all places; every-one/thing moves by Hukam, the Creator is pleased and accepts those who reached this state for union. This state is hard to describe.

 

Paurri 38 – Jat paahaara. This final Paurri lists the attributes which help one remain in the realm of Sach Khandd. It may also be seen as covering all the five Khandds. It takes the goldsmiths’s workshop as example to make life pure like gold mentioning what the human being needs to do.

 

Slok/Epilogue – Pavan guru. This is the epilogue for the whole composition and accordingly summarises the teachings. It treats the human being as a child who is taught to conform to natural phenomena, i.e. obey cosmic laws/Divine commands. It ends with saying those who pay attention to Naam/Divine commands depart having performed their duties and hence are emancipated from cycles of births and deaths, and guide others.