After having somewhat described the indescribable Creator’s virtues, the creation and the relationship between them Japji now brings us near the ultimate in spirituality – to be one with the Creator even though the latter is formless. Union with the Creator is the opportunity provided to the human birth and should be availed of.

However before actually taking us on that ascent Guru Nanak mentions a group of people whose group name suggests they have achieved that union. They are the Yogis. The term is derived from Yoga which means union.. They are the devotees of Shiva who keeps his body covered with ash as a sign of humility and purity.

All those in pursuit of spirituality realize that succumbing to temptations is a major impediment in that path. Temptations are experienced by the senses and the resultant desires are also sought to be satisfied by them.

The Yogis use symbolism to show how they overcome desires and advance spiritually. Such practices have been referred to in Gurbani and commented upon.

Guru Nanak taught a practical approach to life. He refers to the Yogis’ practices, takes them as metaphors, advises to transcend rituals and symbolism and adopt a realistic approach. This is covered in Pauris (stanzas) 28 to 31 of Japji.

As has been done earlier in Japji there is a common ending for these Pauris which emphasizes the eternal nature of God. The Yogis believe in the multiplicity of Hindu gods and Rishis or sages. As a salutation for them the Yogis use the word Aades which may be taken as obeisance. Guru Nanak says we should worship and pay obeisance to only one God. The lines common to the four Pauris are:

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥

My salutation and obeisance is to One,

Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel)

unstained i.e. free from worldly attachments, (anaahat-i) indestructible and (eko = one, v-es = garb/state) unchanging through the ages.

In the verse above the word ‘Aneel’ is a derived from ‘Neel’ meaning blue. Aneel would then mean ‘which is not blue’. However in general terms it may be taken as one not colored by any worldly attachments like us mortals.

All the Pauris therefore keep the unity of God in focus when discussing the practices of the Yogis.

The Yogis are taught that to be one with the Divine one has to kill desires and give up attachment to material things. They use physical symbols to exhibit what they mean. For example they pierce their ears and wear rings on them to show they have pierced desires. They do not work to earn saying they have broken with the material world and beg going from place to place. They wear garments made from rags and rub ashes on their bodies to show they have given up ego. A Yogi carries a staff as a sign of yogic powers or Siddhis. These practices are addressed in the first two lines of Pauri 28. There are more practices covered in this and the succeeding three Pauris as we shall see.

Pauri 28 says:

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥

ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥

Instead of (munda = ear-rings) piercing your ears, cultivate contentment;

(Saram = toil) work hard to earn rather than carry (pat-u) a begging bowl or (jholi) bag for begging;

One should (Dhian) contemplate on Divine virtues rather than smear your body with (bibhoot) ash;

Be conscious of (kaal-u) death rather than wear (khintha) a garment made of rags;

(Kuaari = unmarried/un-attached, kaaiaa = body) Replace the rituals by not letting the body do any thing evil;

Be (parteet) conscious of Divine powers instead of carrying (ddandda) a staff to show your powers.

There are twelve tribes of Yogis one of them being Aaee Panth which has no conflict with any other. This helps in keeping the Yogi’s mind away from ego which is difficult when in conflict. Pauri 28 says that the principle of togetherness should be adopted in respect of all people not only the Yogis. That requires controlling the mind and that one who can control the mind can conquer the world.

ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥

O Yogi following the Aaee Panth example be one with (sagal jamaati = all classes) all people;

Thus (jeetai = conquering) controlling the mind from ego one can conquer (jag-u) the world.

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥

My salutation and obeisance is to One,

Who is (aad-i) the beginning of all but IT-self (anaad-i) without a beginning (aneel)

unstained i.e. free from worldly attachments, (anaahat-i) indestructible and (eko = one, v-es = garb/state) unchanging through the ages. 28.

The yogis call their food ਭੁਗਤਿ – Bhugati and the one who distributes food is called ਭੰਡਾਰਣਿ – Bhandaaran. They also play a musical instrument and call the sound as Naad which means sound as a metaphor for celestial sounds. Their head is Gorakh Nath, Nath meaning Master. They exhibit occult powers by way of miracles. Meeting or getting together is called Sanjog – union and parting as Vijog or Viyog – separation. Guru Nanak expresses his views on these thus in Pauri 29:

ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥

ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥

ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥

Let (giaan) awareness of Divine virtues be your (bhugat-i = food) sustenance for the soul, i.e. guide in life, and let it be given with (daiaa) compassion;

Identify (naad) the celestial sound as life (ghatt-i ghatt-i) in every being;

The Creator alone is the Master – not Gorakh Nath – who has every one (naathi ) leash on the nose; (every happening is under IT’s control);

Exhibition of (ridh-i saidh-i) occult powers (avra saad = other taste) leads one away from the Creator;

(Sanjog) Union with the Divine or (vijog) separation is decided by IT and is based on (bhaag) earned grace;

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੯॥

Explained earlier.

According to Hindu mythology three gods manage all creation with Brahma as the creator, Vishnu as the sustainer and Mahesh/Shiv who delivers justice. Pauri 30 refers to this as illusion and explains:

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥

ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥

ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥

ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥

The literal translation of these lines would be:

One mother by some method delivered and three disciples are accepted;

One creates, the second is the holder of stocks of materials and the third holds court;

But it is the Almighty  Creator who (chalaavai) makes things happen as IT (bhaavai) pleases and (hovai phurmaan) orders.

IT sees the creation but they (nadar na aavai) cannot see; that is (viddaan) the difference.

It is interesting that the mother is not shown to have delivered offsprings but disciples. That is to say Maaia or illusion drives this concept. However as seen from later lines every thing happens as the Creator pleases. Seen in perspective we could understand the above lines thus:

The concept of the three gods in Hindu mythology is an illusion,

They are three disciples or servants who represent Divine functions of creation, maintenance and justice;

Every thing happens as the Divine likes and commands;

The difference is that whereas the Divine sees what happens they cannot.

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੦॥

Explained above.

Where is the abode of the Divine and where are the resources stocked and how are they replenished? Pauri 31 answers:

ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ ॥
ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥

ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥

ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥

The Creator is present every where and so are (bhandaar = stocks) the resources;

Every thing has been provided (eka vaar) once for all;

The Creator (kar-i) creates and (v-ekhai0) watches,

This is the eternal Master’s eternal virtue.

The last two lines may be compared with a similar line in Pauri 27:

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

It created and having created, watches the creation; this is Its virtue;

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥ ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੧॥

Explained above.

These four Pauris tell us that one does not get rid of the temptations in life by wearing symbols. The Creator is pleased by deeds and not symbolism. We read in Sukhmani Sahib

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥
ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥ ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥

Some people pretend some thing but practice differently;

They do not love God from their hearts but try to impress people by mere talk;

But omniscient Master knows it all;

It is not impressed by pretense (M: 5, p 269).

There should be no gap between profession and practice. The subsequent Pauris of Japji lead us on that path.

The preceding Pauris of Japji have described the virtues of the Creator, the creation with its diverse nature and the inability of the mortal to figure out all that. The 27^th Pauri brings out the harmony in all that exists with all components of the universe performing their function in a mutually supporting manner. The starting verses of the Pauri liken the harmony in nature with that in a musical group in which different musical instruments and singers perform in unison. Not being able to see the Creator- director of this show, the Guru asks:

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥

What is that place like from where You direct all activity and watch?

There are innumerable sounds of the musical instruments, and their players;

There are numerous melodies, their tunes and the singers.

Playing of the musical instruments and singing as part of a group have been likened to performance of the functions by the various entities. The expression used is ‘Gaaveh’ meaning ‘they sing’. The combination of the two shows that performing the allotted roles is acknowledging or praising the Creator. This is to show that worship or singing praises is doing what we are required to do, the purpose for which every one and every thing has been created. For example the way elements like air, water and fire do what they are meant to do human beings should carry out their duties as allotted in the spirit of “Hukam rajaaee chalna Nanak likhiaa naali’ (Pauri 1) meaning we should live according to the preordained commands. Let see how some of the entities, some physical and some metaphorical are described:

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥

The air, water and fire obey You as does Dhram Rai in front of You.

Chitra Gupt write and their recordings are considered by Dhram Rai.

Dharam Rai is the metaphorical presenter in the Divine Court and describes our deeds. ‘Chitra Gupt’ the unseen recorders keep record of the deeds which Dharam Rai considers.

It would be noticed that whereas in all other cases ‘Gaaveh’ (later also’ Gaavan’) meaning ‘they sing’ has been used it is ‘Gaavai’ meaning ‘sings’ in case of ‘Dharam’. That is because Dharam Rai is one and hence a singular term is used.

The next set of entities is those of the Hindu gods and goddesses, who are not on the earth but up somewhere doing God’s bidding. The Hindu beliefs revolve round these entities. Their inclusion here shows that while the mortals worship them they themselves acknowledge Akal Purakh

ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥

ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥

Ishar, Brahma and the goddess acknowledge as owing their existence to You;

Sitting on the Indra throne, Indras praise You with all the gods with them.

Ishar is some times erroneously called Shiva which actually stands for Parmatma or Akal Purakh.

mention of Indra throne shows that Indra is the king of the gods.

The Pauri next describes those who are respected on the earth and says they all owe their position to the Divine:

ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ ॥

The Siddhas (accomplished ones) sitting in meditation acknowledge You as do the seekers;

ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ ॥

The celibates, the charity givers, the contented ones and the great warriors acknowledge You.

ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥

The Learned ones reading scriptures and the graet sages have been praising through the ages;

ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥

Captivating beautiful ladies in the world acknowledge You;

In Hindu mythology the gods churned the ocean which brought out fourteen invaluable jewels, things of great value.

ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥

The fourteen precious items and the sixty eight places of Hindu Pilgrimage acknowledge You;

The fourteen ratans or jewels were as follows :

1. Chandra’ ( Moon)
2. ‘Parijat’ , a tree in the Paradise of Lord Indra
3. ‘Airavat’ , a multi-tusked elephant for Lord indra
4. ‘Kamadhenu’ , a cow which provides desired objects
5. ‘Uchchaihsravas’ the white horse for Lord Indra
6. ‘Sankha’ the conch of Lord Vishnu used for victory
7. ‘Gada’ or mace.
8. ‘Laxmi’ , goddess of wealth
9. ‘Rambha’ , the apsara (celestial beauty) for heaven
10. ‘Ratnas’, ( gems and jewel )
11. ‘Kalpavriksha , a tree fulfilling one’s wishes
12. ‘Dhanwantari’, the physician for all Gods.
13. ‘Mada , a goddess
14. ‘Amrit’ (the nectar drinking which one becomes immortal) in a golden chalice ( Kumbha).

(Source: Web page Samudra Manthan and 14 Ratnas).

ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥

All the great warriors and brave ones acknowledge You as do all the four life forms.

The four life forms are Andaj – those born from the egg, jayraj – those born from the womb, saytaj – born as a result of sweat, and utbhuj – born in the soil.

The next set of entities are those held in space by the Creator:

ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥

The planets, galaxies and universes created and supported in space.

As may be seen not only the earth but other galaxies and universes have been mentioned.

The above verses mention how every one and every hing acknowledges the Creator. The Pauri now mentions singing the Creator’s praises and says:

ਸੇਇ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥

ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ ॥

Only those, whom You like, praise You; they are imbued in your love and relish it;

This means the virtue of remembering God’s virtues comes by Divine grace

All entities mentioned above are perishable, but their Creator is not:

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥

There is only one eternal Master, the eternal truth and with eternal virtues;

The Creator is, shall be and shall not perish.

The creation of different hues and nature in numerous forms;

IT created and having created, watches the creation at IT’s will;

The Creator does as IT pleases, takes orders from none;

The king, rather the king of kings; we live by IT’s will. 27. SGGS page 6

Pauri 16 had stated:

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥

Some one who tries to describe or contemplate,

would find that it is not possible to count or measure what the Creator does.

Similarly in Pauris 17 to 19 had mentioned the countless phenomena in the universe. Pauris 24 to 26 elaborate on them. Pauri 24 describes the infinite nature of the Creator’s virtues, the phenomena and the number of people who try to understand all this:

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥ ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥

ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥

Divine virtues are infinite and there is no end to those who praise them;

There are no limits to the creation and the benedictions provided therein;

There is no end to people watching and listening to Divine virtues

A question is often asked as to why the Creator chose to create all that exists. Guru Nanak says no one knows what the Creator had in mind.

ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥

ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥

It is not possible to fathom what the Creator had in mind while creating the universe;

The creation has no limits and no boundaries.

A similar statement was made in Pauri 2 thus:

Hukmi hovan aakaar Hukam na kahiaa jaaee.

All creation is by Hukam, the Creator’s command;

But no one knows about the Hukam.

Continuing with Pauri 24:

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥ ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥

ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥ ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥

Countless people are restless to know the expanse of the universe;

But they cannot find any boundaries.

No one can know these limits;

The more they say they find still more to be said;

The great Master’s abode is beyond reach;

Still more unfathomable are the IT’s virtues;

One has to be as great to know the great Master.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥

The Master alone knows how great IT is;

The benediction of this knowledge is received through Divine grace. 24.

Pauri 25 praises the Creator’s benevolence and points out that IT expects nothing in return. The expression “Vaddaa daata til na tamaaey” in the first line literally means the great benefactor does not have even a bit of greed. There is a lesson in this for those who try to make deals with God (Sukhna Sukhnaa) whereby they promise to offer so much worth of money, Karaah Parshaad or any material donation or do so many recitations (Paatth) of some Gurbani compositions. The Guru says that Akal Purakh is above such things. So we should not expect our prayers to be heard simply because we are promising some thing as – well bribe. As will be seen below the Master knows what is needed and deserved by whom.

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥

ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ ॥ ਕੇਤਿਆ ਗਣਤ ਨਹੀ ਵੀਚਾਰੁ ॥

ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ ॥

ਕੇਤੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਹਿ ॥ ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ ॥

Divine benedictions cannot be written/described.

The great benefactor keeps giving and expects nothing in return;

Countless people including the great warriors ask;

It is impossible to count or even imagine how many people ask;

There are many who receive benedictions, then indulge in vice and perish;

There are numerous who receive but do not acknowledge;

Numerous foolish people just keep taking benedictions.

There are however people who are satisfied with what they have. Such people do not complain even in case of suffering as they are happy with whatever the Divine will is:

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥

Numerous people suffer pain and hunger for long;

For them even these are benedictions.

Those who believe in the Almighty accept every thing happily. They have a positive attitude to life and consider suffering as a reminder that they have gone wrong somewhere, say they forgot the Creator. This also helps in conditioning the mind in accepting and living by Divine will.

Asking for benedictions of material nature shows one being in bondage with objects of transitory pleasures.freedom from such bondage is obtained if the Almighty is pleased with our conduct, . This is Divine grace and is not something that one can take for granted; it is received at Divine pleasure:

ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥ ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ ॥

ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ ॥ ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ ॥

Remaining in bondage or release from it is by Divine will;

No one else can decide this;

A person, who indulging in loose talk says he or she knows, will suffer.

The Creator who created the universe made arrangements for every thing needed and has provided for it:

ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥

The Almighty knows what is needed by whom, and gives;

But people who say/acknowledge this are rare.

The only benediction that gives satisfaction is to praise and emulate Divine virtues, and then there is no craving:

ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥ ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥੨੫॥

Those whom the Lord grants the understanding to praise Divine virtues,

is the king of kings (craves no more). 25.

Pauris 24 and 25 described the infinite nature of the Creator and IT’s benedictions. Pauri 26 now discusses how every thing connected with the Divine is invaluable. The term used is “Amul” meaning priceless. This term is applied to a number of things in this Paurri which starts with  the frequently used concept in Gurbani that the creatures are like merchants who receive financil capital from the Almighty for doing business . This capital is Naam or awareness of virtues by which to live. In order to be acceptable to the Almighty the creatures need to gather more virtues by learning and take them to the Master. There they are judged. The word Amul is used at each stage of this process. Let us see how.

Pauri 26 may be divided in two parts. The first part describes the concept of what all is priceless:

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥ ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰਡਾਰ ॥

ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ ॥ ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਹਿ ॥

Amul or Priceless are (gun) the Divine virtues and priceless their (vaapaar) trading;

Priceless are the traders – human life – and priceless the stockpile of virtues to be gathered;

Every one (aavah-i) is born with priceless virtues and (lai jaah-i) takes back  such virtues;

Those who (bhaa-e) love Divine (amul) virtues ultimately merge in the Priceless , i.e. the Almighty.

Merger with God is not automatic as the soul needs to come out successful when it is examined for its deeds. This is what is meant by loving and emulating virtues. This introduces the concept of the metaphorical ‘Dharam Rai’ who takes  account of our deeds and presents to the Divine court called  ‘Deebaan’ below. ‘Dharam’ also means Law hence Dharam Rai acts according to the Laws of the /nature, made by the Creator. The Paurri also uses the concept of the suspended or hand-held weighing scale which uses the weighing measures called ‘parvaan’ literally meaning stone. The weighing measure is the metaphor for instructions given by the Creator and all deeds are tested against them.

ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਦੀਬਾਣੁ ॥ ਅਮੁਲੁ ਤੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ ॥

Priceless is the Dharam Rai and priceless (deebaan-u) the Divine court;

Priceless is (tul) the weighing scale and priceless (parvaan = stone) the weighing measures.

A soul that is successful is blessed and branded with a mark of acceptance for merger with God.

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥

Priceless is (bakhsees) Divine grace and priceless (neesaan) the mark of acceptance;

Priceless is (karam) the grace and (phurmaan = order) Divine decision.

We can talk of other things but it is not possible to describe the Master, try as one may:

ਅਮੁਲੋ ਅਮੁਲੁ ਆਖਿਆ ਨ ਜਾਇ ॥ ਆਖਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥

(Amulo) God is (amul) beyond measure and cannot (aakhiaa) be described;

Many have engaged in (aakh-i = saying) praising (liv laa-e) focusing devotedly but not succeeded.

The second part of Pauri 26 mentions the numerous ways in which attempts are made to describe Divine virtues. Some people read the scriptures and give discourses. Some do it through worshipping gods and goddesses but not realizing that even the latter praise the Divine. No description is however complete:

ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ ॥ ਆਖਹਿ ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥

ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥ ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥

ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ ॥ ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ ॥

ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ ॥ ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥

Some praise through (paatth) reading (Ved, Puraan) the scriptures, others (parrah) study and (karah-i) give (vakhiaan) discourses;

Brahmas and Indras the Hindu gods praise as do Krishna and (gopi) the milkmaids of the Mahabharata.

So do (eesar) Shankars (called Shiva by some) and the accomplished saints (Sidhas) and the many Buddhas.

(Daanav)  demons and (d-ev) gods praise Divine virtues as do the angels, humans, hermits and devotees.

ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ ॥ ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥
ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥

ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ

ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥

Countless others (aakhah-i) engage in praising the Divine and numerous (utth-i jaah-i = depart) perish while still (kah kah) doing that;

The Creator (keet-e) created (et-e) so many and if as many (hor) more were (kar-eh-i) created, they would not be able to (aakh = say) describe Divine virtues fully;

The Almighty can be as large – in virtues and powers – as IT likes; the extent of which IT alone knows;

One who (aakhai) says by (vigaarr) twisting the facts (likheeai) is written down, i.e. is, (gaavaara gaavaar) the most foolish among the fools. 26.

As brought out in Pauris 24 to 26 the Creator is infinite as are Its virtues and beuond full description by us mortals.