Japji now proceeds to describe the stages of spiritual development that could lead to achievement of the ultimate goal of human life namely merger with the Divine Spirit from which the soul emanated. These stages are called Khans or Realms and denote the progressive development of state of human mind .For this purpose there is no need for any rituals or mantras. Man (and woman) must carry out his duties sincerely like every thing else in nature does. There is however a paradox. Human beings have been granted intellect to distinguish the desirable from the undesirable. However they seem to exercise their choice guided by transitory gains and pleasures. This may not necessarily be according to the Creator’s directions, called Hukam in Gurbani, which is stated thus in Pauri 1 of Japji:

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Living by the commands as preordained.

All others creatures and things carry out their roles naturally; it becomes their nature. For example the planets and stars perform their functions to give various seasons. Entities like air, water and fire all function according to their nature. The actions of insects, birds, animals and the like are predictable. All these and the humans are placed on the earth together. Man is expected to learn the Hukam and play his allotted role. This is the realm of duty or Dharam Khand as described in Pauri 34 thus:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥

Day and night, seasons, phases of the moon, days of the week;

ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥

Air, water, fire and the lower regions;

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥

In this environment is placed the earth, where all are to perform their duties;

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥

On the earth are creatures of numerous types and hues with their roles laid down;

ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥

They are known by innumerable names;

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥

Their deeds, past and current will be considered justly;

The Creator is just and so is Its court of justice;

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥

Those who performed as desired will be recognized;

They will be selected and marked for bestowing grace;

We can link this to Pauri 1 once again where it is stated:

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

Some are bestowed grace while others keep going through cycles of death and rebirth.

Also a few expressions need to be elaborated.

The expression ਨਦਰੀ ਕਰਮਿused in Pauri 34 is the Punjabi form of the Persian term ‘Nazer-e-karam’ meaning ‘giving a patronizing look’ or ‘bestowing grace’. Pauri 4 had stated:

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥ ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥੪॥

Human birth is obtained by virtue of past deeds but salvation comes by grace;

This is how we can know the eternal Truth, God. 4.

Pauris 1, 4 and 34 together explain the meaning of ‘salvation’ as escaping the cycles of reincarnation and merging in God, the Supreme Soul.This will also be noticed in the Slok (epilogue) later.

The extended expression ਨਦਰੀ ਕਰਮਿਪਵੈ ਨੀਸਾਣੁmeaning ‘being marked for grace’ is significant. It means those who are selected to receive grace are so marked. The worldly equivalent of this is presentation of ‘Siropa’ or robe of honor in Gurduaras to those who serve the Guru. The background to this is that in olden days any one who was to be honored by a king or queen for virtuous deeds was given a sign before being presented before the king/queen. Gurbani describes this by another expression ਦਰਗਹਿ ਮਾਨੁ, i.e. receiving honor in God’s court as used in Pauri 16.

The term ‘Panch’ or the ‘selected one’ was also described in Pauri 16 and is elaborated in Pauri 34 saying it has to be deserved through deeds..

Pauri 34 ends thus:

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥

The literal meaning of this would be:

It will be judged whether one is raw or ripened;

The results are known on getting there. 34.

The expression ਕਚ ਪਕਾਈ, ‘raw or mature’ is a metaphor taken from the game of dice called ‘Chaupar’. It is played on a cloth board made of two strips marked with small boxes, placed at right angles with their center portions overlapping thus giving four segments. This gives it the name ‘Chaupar’ meaning ‘of four’.

The pieces on the board move according to the throw of dice, much like in the game of snakes and ladders. The pieces may mature and reach ‘home’ or be captured by the enemy having to start all over again. The pieces that mature enter ‘Home’ which in spiritual arena means merging with God, where the soul came from. Those captured by evil are born again.

The contextual meaning of the last two lines would then be:

Whether one has come up to the desired standard or not is known on getting there. 34.

In order to carry out one’s duties it is necessary to know them. Pauri 35 which describes the Realm of Knowledge, or Giaan Khand makes this known. This Pauri first starts by saying:

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥

Dharam Khand is the realm of dutifulness. Now describe what the realm of Knowledge or Giaan Khandsays about duties.

The significance of these two lines lies in indicating the sequence in spiritual advancement i.e. Giaan Khand follows Dharam Khand.

This is interesting because we are being asked to first obey the commands and only then ask for their purpose. All Divine commands are based on reason and are called the laws of nature. Each has a purpose. This answers the criticism some times made by the skeptics about blind faith.

Dharam Khand talks in terms of the earth, our solar system and individual conduct. Giaan Khand enlarges the vision to include the belief systems, different types of life forms, their sounds and scientific facts including those about other solar systems:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥

There are numerous forms of air (gases), water (liquids) and fire (light and heat energy);

As also numerous Krishnas and Maheshs (also called Shankar or Mahadev);

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

There are numerous Brahmas with their creations in many forms, colors and attire;

There are numerous places at which humans are to perform their roles under instruction of guides like the mythological Bhagat (devotee) Dhru and his guide (Narada).

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

There are also numerous skies, moons, suns, planets and galaxies;

Presence of numerous solar systems is a fact but was not known to the scientist when it was stated by Guru Nanak.

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥

There are numerous accomplished persons, the Buddhas, the leaders of the Yogis, and goddesses;

It is interesting to note that unlike one each of the gods like Brahma, Vishnu and Mahesh in the Hindu belief there are many of them. This confirms that the adjective ‘One’ applies only to the Creator.

ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥

There are numerous gods, demons, sages who observe silence, and the jewels from the sea;

The reference to the jewels in the sea is with respect to Hindu mythology that when the gods churned the ocean 14 jewels came out. This has earlier been detailed when describing Pauri 27.

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥

There are numerous life forms, their sounds and those ruling them like the kings or queens in humans;

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥

There are numerous forms of consciousness and devotees;

There is no end to all these. 35.

With this knowledge one is enabled to experience the celestial music i.e. the Divine Word. This acts as motivation to fashion one’s state of mind. Thus one enters the realm of effort or diligence called Saram Khand described in Pauri 36.

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥ ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥

In the realm of knowledge the emphasis is on understanding;

There one experiences the celestial sounds (Divine Word) and unlimited joy.

Once again as in Pauri 35, the sequence of these two lines before describing Saram Khand, shows that the latter follows Giaan Khand.

Also the second line may be compared with the last line of each of Pauris 8 to 11 on the subject of ‘Suniai’ or ‘listening’ (which is a means to obtaining knowledge), saying that with this the devotees feel joy.

Pauris 12 to 15 described ‘Mannai’ i.e. believing and acting on the belief. This is what is now elaborated in Pauri 36. The words used in Pauri 12 i.e. “Manay ki gati kahee na jaaey; jay ko kahay pichhai pachchutaaey” (It is hard to describe this state of believing and complying) with those in Pauri 36 which says “ta keea galla katheeaa na jaaey; jay ko kahai pichhai pachhutaaey”. This is translated below. That means we are to mold the mind so as to be able to proceed on the path to fulfill the Creator’s purpose of granting us the human form.:

With the mind enlightened by spiritual knowledge it molds itself:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

In the realm of effort, one molds the self;

Into a shape that is totally unlike any other;

It is not possible to describe it; any description is incomplete.

How is the mind shaped?

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

The mind is shaped by molding the consciousness, intellect, and faculty of understanding.

One then gets the state believed to be associated with gods and accomplished sages. 36.

These Pauris describe what falls in human domain i.e. what we can do. If we act sincerely as per what is expected of us by Divine commands or Hukam we may be entitled to receive grace. As may have been noticed we humans are to act according to laws of nature as does everything else. Hukam therefore is the same thing as laws of nature; it is not any thing arbitrary. The next Pauri describes what is beyond human control i.e. granting of grace by the Divine based on our deeds. We are only to do our duty. Gurbani describes it thus:

ਬੰਦੇਬੰਦਗੀਇਕਤੀਆਰ ॥ ਸਾਹਿਬੁਰੋਸੁਧਰਉਕਿਪਿਆਰੁ ॥੧॥ ਰਹਾਉ ॥ਕ੩੩੮

The only thing in the hands of the servant is to serve;

He or she is not worry whether the Master is pleased or not (Kabir, p 338).

All these apply universally, no one should therefore think he or she is any better or worse than others, there is none high or low. This is elaborated in Pauri 33:

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥

Speaking or keeping quiet is beyond human power;

ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥

We can neither ask nor give on our own;

ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥

Continuing to live or to die is not in our power;

ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥

We cannot achieve authority or wealth on our own; thinking that is only making the mind restless;

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥

We have no power on our consciousness, learning or contemplation;

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥

The humans cannot achieve freedom from life and death on their own;

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥

The One who has the powers makes all these happen and then watches;

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥

No one is high or low, all the above apply to all. 33.

These ideas are stated thus by Guru Nanak also in Rag Gauri:

ਆਪਣ ਲੀਆ ਜੇ ਮਿਲੈ ਤਾ ਸਭੁ ਕੋ ਭਾਗਠੁ ਹੋਇ ॥

ਕਰਮਾ ਉਪਰਿ ਨਿਬੜੈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥੩॥

ਨਾਨਕ ਕਰਣਾ ਜਿਨਿ ਕੀਆ ਸੋਈ ਸਾਰ ਕਰੇਇ ॥

ਹੁਕਮੁ ਨ ਜਾਪੀ ਖਸਮ ਕਾ ਕਿਸੈ ਵਡਾਈ ਦੇਇ ॥੪॥੧॥੧੮॥ ੧ ੧੫੬-੧੫੭

If any one can get what one wants then all would be fortunate to receive grace;

Every one may wish but it is decided based on deeds;

The Master who created also looks after all;

But we do not know of Its decisions as to whom grace will be bestowed. (M: 1, p 156-57)

Similarly Guru Arjun says in Sukhmani Sahib:

ਇਸ ਕੈ ਹਾਥਿ ਹੋਇ ਤਾ ਸਭੁ ਕਿਛੁ ਲੇਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰੇਇ ॥ ੫ ੨੭੭

If it is in the power of a human being he (or she) will take every thing he likes;

But the Divine does at It pleases (M: 5, p 277).

The balance of Japji describes how one can receive grace through good deeds and get to the Creator’s abode. Pauris 34 to 37 the five khands or realms of spiritual advancement, followed by Pauri 38 that sums it all and finally the Slok or epilogue.

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.