Japji Pauri 5.

Note: The first four Pauris of Japji have covered the following in the order shown:

1. To be considered (sachiaar = truthful) as genuine and acceptable for union with the Almighty, one needs to understand and live by (hukam) Divine commands, or laws of nature.

2. Every one and everything is subject to Hukam. One who understands this, does  not act in ego.

3. People praise the Master either to ask or thank IT for the benedictions received; the Master keeps giving but does not expect anything in return.

4. We do not need to make offerings or recite mantras to know the Almighty and escape reincarnation; what is needed is to contemplate Divine virtues and commands in morning hours, and live by them to deserve Divine grace.

Human birth is an opportunity for the soul to unite with its source, the Supreme soul or Spirit. People worship gods and goddesses, perform rituals or acquire scriptural knowledge as a means to knowing, and becoming acceptable for union with, IT. Pauri 5 asks to instead seek the true guru to receive guidance in this regard.

Note: Pauri 5 uses the word ਥਾਪਿਆ (thaapia) meaning installed. This refers to images or idols in Hindu temples and other places. An idol represents – in most cases the perceived physical form of the object of worship. After all who has seen the physical form of Rama, Krishna, the Buddha, Mahavir, Mary or Jesus, some of them outside the places of worship. Significantly the Jew, Muslim and Sikh faiths, which are strictly monotheistic and worship none but the One Almighty, do not install any such images. The reason: The Master does not have a physical form hence the fifth Pauri says the Almighty’s image cannot be installed. Worship is in the form of praising and living by virtues and commands of the Master.

Pauri 5 starts with –

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

Thāpi▫ā na jā▫e kīṯā na ho▫e. Āpe āp niranjan so▫e.

The Almighty – whose attributes have been mentioned in Mool Mantar, the prologue to Japji titled Jap, and the first four Pauris  – (na jaa-e) cannot be (thaapia) installed – because IT is formless.

IT (na ho-e) has not been (keeta) created by any one.

IT is (aap-e aap-i) by IT-self – is self existent and (niranjan-u = unstained) untouched by the world-play.

Note: Guru Nanak now explains that we should praise, understand and try to emulate Divine virtues. Living a life of virtue and obedience is serving the Almighty. He says:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

Jin sevi▫ā ṯin pā▫i▫ā mān. Nānak gāvī▫ai guṇī niḏẖān.

(Jin-i) one who (s-eviaa = serves) lives in obedience to  the commands of the Master – the laws of nature, (paaiaa) receives (maan-u) honor – by way of acceptance ffor union with IT.

We should  therefore (gaaveeai = sing) praise – and emulate – the virtues of the Almighty, (nidhaan-u = treasure) the fountainhead (guni) of virtues.

Note: Having mentioned the need for obedience to Hukam and praising God, Japji emphasises praising and tells us three more steps on the path of spiritual advancement. They are listening, accepting and emulating the virtues:

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥  

Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o.

We should (gaaveeai = sing) praise – as daily practice, called Nitnem;

suneeai)( listen – attend Saadhsangat, the holy congregation;

(Man-i) accept and (rakheeai) keep (man-i) in mind with (bhaau) love, i.e. ever be conscious of, and emulate the virtues lovingly.

ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Ḏukẖ parhar sukẖ gẖar lai jā▫e.

This (parhar-i) banishes (dukh-u) the pain – of continued separation from the Creator, and

(lai jaa-e) takes home (sukh-u) the comfort, i.e. by emulating the virtues, becomes like the Master and attains the supreme comfort of union with the Almighty and thus escaping reincarnations.

The Guru now answers questions which may be asked.

Questions: Should we follow those who in order to to symbolise connection with the Almighty, practice (naad = sound) singing – and dancing, or (v-ed = Vedas) attaining scriptural knowledge?

Answer: ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

Gurmukẖ nāḏaʼn gurmukẖ veḏaʼn gurmukẖ rahi▫ā samā▫ī.

For a seeker, (Gurmukh-i = from the guru) the guru’s teachings, the Shabad, is (naada-n) the sound/music and (v-eda-n) the scriptural knowledge; the Almighty (rahiaa samaaee) dwells in (gurmuhk-i) the Guru’s Shabad – the guru teaches to remember and emulate Divine virtues.  

Question: For prayer, should we focus on physical images of deities like (eesar) Shankar/Mahesh – the destroyer, (gorakh = preserver of the world) Vishnu, Brahma – creator, and the goddess?

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gur īsar gur gorakẖ barmā gur pārbaṯī mā▫ī.

Answer: (Gur-u) the guru’s teachings are

(Barma = Brahma) creator – the guru creates awareness of virtues of the Almighty.  

(Eesar) destroyer – the guru destroys ignorance.

(Gorakh = Vishnu) preserver – the guru teaches to keep virtues of the Almighty in mind.

(Parbati maai = mother goddess) destryer of evil – the guru destroys evil from the mind.

The Guru further says:

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Je ha▫o jāṇā ākẖā nāhī kahṇā kathan na jā▫ī.

The guru’s teachings are enlightening, but I should not think I know the Master; even (j-e) if I think I (jaana) know about the Almighty, I will not be able to (aakhaa ) say anything because the Master (na jaa-ee) cannot be (kahna kathan) be described in words – it can only be experienced.

The only thing I can do is to beseech the guru:

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

Gurā ik ḏehi bujẖā▫ī. Sabẖnā jī▫ā kā ik ḏāṯā so mai visar na jā▫ī. ||5||

(Guraa) O Guru, please (d-eh-i) give me (ik) one thing (bujhaaee) to keep in mind;

that there is only (ik-u) One beneficent Master (daata = giver) source of all living beings;

And may (mai) I never (visar jaaee) forget IT.  5.

This way I may become like IT, and be able to unite with IT.

Note: It would be noticed that five types of actions have been mentioned in Japji Pauris 1 to 5. They are living by Hukam, praising the Almighty, and listening, accepting and loving emulation of Divine virtues. These five qualities make a person a Panch, a selected person. This will be discussed in Pauri 16.

The first four Pauris of Japji deal with Hukam, the preordained Divine commands or the laws of nature. The fourth Pauri also introduced the concept of Mokh also called Mukti or salvation. It also brings out the futility of rituals. We mortals are unable to understand what is preordained for us and what leads to salvation. The help of a guru who has known God is therefore needed. This is the subject of Pauris 5 and 6.

Pauri 5 starts with –

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

God cannot be created or Its images installed;

It is not touched by any one and is self existent.

Guru Nanak now explains that we should try to praise, understand and try to emulate Divine virtues. Living a life of virtue and obedience is serving God. He says:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

One who obeys the commands and laws of nature receives honor;

Let us therefore praise (obey) God, the fountainhead of virtues.

Having mentioned the need for obedience to Hukam and praising God, Japji now tells us three more steps on the path of spiritual advancement. They are listening, accepting and emulating:
ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

We should praise, listen, accept and emulate the virtues lovingly;

This will relieve is of afflictions this would lead us to our final abode and peace.

Some people concentrate on the sound of mantras while other think scriptural knowledge leads to merge in God. Some worship gods and goddesses, but God is hard to understand. For the devotee the guru’s teachings is the way:

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Through the guru’s teaching I know about the celestial music, scriptural knowledge and that God is all pervasive;

The guru is therefore worthy of adoration instead of gods and goddesses;

Even if I think I know about God but I will still not be able to describe it.

I therefore beseech the guru:

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੫॥

My Guru, please give me this understanding, that

The one beneficent Master is the source of all living beings;

May I never forget It. 5.

It would be noticed that five types of actions have been mentioned in Pauri 5. They are living by Hukam, praising God, listening, accepting and lovingly emulation. These five qualities make a person a Panch, a selected person. This will be discussed in Pauri 16.

Continuing, Japji next says that rituals like ceremonial baths are useful only if I become acceptable to God. Divine grace is necessary for achieving any thing:

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥੬॥

I should resort to baths at pilgrimage centers if they make me acceptable to God;

Without acceptance such baths are futile;

In the whole universe, let us see if any one can achieve any thing without Divine grace;

The gems of virtues that lead to grace are present in the mind;

To know them the mind needs to be awakened through the guru’s teachings;

My Guru, please give me this understanding, that

The one beneficent Master is the source of all living beings;

May I never forget It. 6.

Pauri 7 deals with grace. Some people think grace manifests as very long life. Some are proud of their good looks, plenty of wealth, power or fame.

A prerequisite for receiving God’s grace is humility. It is fine to be famous in the world but the objective of receiving grace needs to be ever remembered:

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥

ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥

If a person’s life spans extends to the four Yugas (millions of years); and ten times that;

He becomes famous in all the nine continents i.e. the world;

Every one seeks his or her company;

Earns a good name and is praised by all; —

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥

ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥

ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥

But without grace he will receive no attention (in the hereafter);

For his transgressions he will be treated like other accused and charges levied on him;

But If such people submit, God grants virtues to the virtue less, and more virtues to the virtuous;

There is none who has virtues to be given to God. 7.

The message of Pauris 5 to 7 therefore is that Divine grace is achieved not through rituals but by emulating virtues. For this there is need to seek the guru’s guidance in humility.

Pauris 1 and 2 of Japji describe the need to obey Hukam, the Divine commands which manifest as the 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 he (or she) 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 highest being God. 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. People keep asking and the beneficent Master keeps giving until the recipients can take no more. But this is not what religion is about. Religion is a way of life; it should teach a way such as to deserve love of the Divine. This is the subject of Pauris 3 and 4 and involves two stages. They are remembrance of God’s virtues for starters (Pauri 3) and contemplation looking for experience (Pauri 4). Pauri 4 also says that salvation is received through grace. Grace can be deserved through one’s deeds.

Pauri 3 says that initially people think of God according to the perception of each. This is how:

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

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 ॥

Some praise marveling at the beauteous virtues of God.

ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥

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

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

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 ॥

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 ॥

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 ॥

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॥

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 27^th 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).

The real understanding about God comes through living by Hukam, the laws of nature i.e. living naturally. Just reciting some mantras or resorting to performance of rituals like making offerings is only following the crowd. In order that Hukam can be followed one must understand it. This comes through contemplation on Naam i.e. the Divine virtues and laws of nature. It helps demolish the wall of transitory pleasures and enables the soul to be like God again. This way the soul lovingly remembers God and is in turn blessed with Divine love to ultimately unite with God. This is the context of Pauri 4:

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥

The eternal Master is characterized by eternal virtues; they are described by those who have unqualified love for the Master.

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

If benedictions is all man wants the beneficent One gives in plenty.

Question:

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Do we need to make an offering to have a vision of God?

What prayer should we say hearing which we receive Divine love?

Answer:

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Contemplate on Divine virtues in the ambrosial hours of the morning.

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 God- like 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 man follows the laws of nature he starts acting naturally and carries out his role without any reservations. His 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 ॥

Man receives human birth because of past deeds but salvation is obtained by grace.

When one owns up the laws of nature, he finds them applicable every where which indicates that the Spirit is all pervasive. This how we perceive to be all pervasive:

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

This is how one perceives the eternal Master present every where. 4.

This is the experience that enables man to act in God- consciousness wherever he may be. The soul becomes God-like again.