Jap Ji Sahib is the first composition in Sri Guru Granth Sahib and comprises of 38 Pauris or stanzas. It may roughly be divided in two parts, exactly in the middle i.e. at the end of the 19^th Pauri. The first part gives updesh (instruction) on various aspects of a practical spiritual life. It appears that Guru Nanak, whose composition it is, identified that people may still be thinking in terms of observing rituals or superstitions rather than understand the real meaning of what had been said. The second part is therefore in elaboration of what has been included in the first part. For example two of the teachings in the first part in Pauris 5 and 6 are:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Those who obey, receive acceptance or honor; so

Let us remember the virtues of One who is the treasure of virtues.

By lovingly remembering, listening, and obeying divine commands,

Afflictions leave and one is at peace (Pauri 5).

And –

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

I should bathe at pilgrim centers if the Creator is pleased (Pauri 6).

It is common experience that man (or woman) makes many resolutions, observes them for some time and then neglects them. This is a result of succumbing to temptations experienced by the sensory organs and contaminates one’s thoughts. Pauri 20 says:

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ

ਉਤਰਸੁ ਖੇਹ ॥ ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥ ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥

ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥ ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥ ਆਪੇ ਬੀਜਿ ਆਪੇ

ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

Thinking gets polluted in the company of evil; however

These can be washed off by Naam, the Creator’s virtues;

One does not become virtuous or vicious by reputation alone; but by deeds,

Deeds done repeatedly, are recorded and go with the soul and are done again;

On the principle that one reaps what one sows, one faces the consequences of deeds,

as per the laws of nature and goes through births and deaths (Pauri 20).

The literal meaning of ‘Naam’ is ‘name’. However the Creator is not known by any name but by what we perceive It to do. The Creator is not a person but the Spirit behind all laws of nature. And every thing happens according to the laws of nature. They are called Hukam in Gurbani the Guru’s word as recorded in Sri Guru Granth Sahib the holy Sikh scripture, their eternal Guru.

It has been stated above that the virtues displayed through rituals bring good name but they also create ego. In fact Gurbani teaches that rituals are only to talk about and show. For example those who visit the Hindu bathing places on Kumbh, the ritual bathing every 12 years, or go to the places of various goddesses make these known. Similarly a Muslim who has been on Hajj to Saudi Arabia attaches the prefix Haaji to his name. Some Sikhs also make a virtue of having been to Darbaar Sahib or Hemkunt Sahib. Guru Nanak therefore says in Pauri 21:

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ

॥ ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

Going on pilgrimages, penances, showing compassion, giving charity,

These bring a bit of good name (and create ego).

But by listening, accepting and loving compliance,

One cleans the inner self, which is the pilgrimage that purifies (Pauri 21).

If we look at physical or mental problems, in most cases the disease can be treated by changing course i.e. by giving up what causes that problem. This applies to problems of overweight, indigestion, those connected with intake of alcohol or drugs, posture and so on, in the physical arena. Similarly psychological problems like stress due to conflict situations or lack of understanding of a situation can accordingly be looked after. In other words many if not all afflictions can be treated by following what is right. Further the human body has a self healing mechanism which comes into effect when conditions for it exist. For serious problems the doctors can help in case of physical or psychological problems. The help of the Guru is needed for spiritual problems. More important, all problems can be prevented by following what is naturally right, in other words by following the laws of nature.

Let us reflect on ‘Kari kari karna likh lai jaahu’ used in Pauri 20. This means that what we do repeatedly becomes part of our nature and gets ingrained in the soul. This also determines if the soul is to take rebirth. This is not dogma. It is logical to expect that the soul will have to take rebirth if it has not lived up to what is required by the laws of nature. The fundamental law of nature in this case is how one has performed one’s duties in the environment one has been placed in. This includes as a son/ daughter, husband/ wife, father/ mother, at work and in the society. Gurbani says that if one has not lived up to the desired level the soul remains in debt which has to be repaid by taking rebirth. This is quite simple and logical. One example should explain this. See the way the mother changes her life style from the time she conceives, through pregnancy to birth, lactation, bringing up and caring all the time. These comprise the debt every person owes to the mother and similarly to the father. If he or she does not pay back the debt by way of how he/ she treats the parents, and looks after them in old age, he/ she remains in debt. If the debt is not cleared by the time of death the soul must take rebirth. Rebirth again and again is called hell in Gurbani.

Every thing therefore depends on one’s deeds. No amount of rituals or superstition can atone for them, nor can penances and austerities.

This should also answer in simple terms the criticism that religion creates the concept of hell to create fear. Some people even say “is God so capricious that He wants to be obeyed to avoid punishment”? There are also statements like “God does not micromanage human conduct”. No, God is not capricious, nor does It micromanage. Every thing is in the hands of the person concerned. Since the laws of nature are eternal and all pervasive consequences of every deed can be predicted. This is the interpretation for God being omnipresent and watching. The Spirit of laws of nature is all pervasive.

If reincarnation is the concept of hell then what or where is heaven? According to Gurbani there is no place or region like heaven either. The purpose of human birth is to unite with the Creator “Gobind Milan ki ih tayri bareea” (M:5, p 12). But Gurbani also says “antar vasai na baahar jaaey” (M: 1, p 728) i.e. the Creator Spirit resides within the body, do not search outside. That means merger of the soul to the Spirit within is heaven.

How do we get to this heaven? The answer: through obeying the laws of nature, Hukam. It is common experience that any one who goes by the law has no worry. On the other hand any one who gets a thrill by disobeying remains ever worried. There is no peace of mind for that person. How do we know we are disobeying the laws of nature?

Human beings are thinking creatures having the sense of Bibayk i.e. discernment or reasoning. Don’t we many times have to justify to ourselves some actions that we are proposing to take or are in the midst of them? We also often hear “How can you do such a thing, doesn’t your conscience prick you”? The conscience certainly tells us if a thought or deed is right or not. This is how the Creator Spirit guides the soul as a parent. It is reasonable to say that if the conscience questions what is being done, there is some thing wrong. The golden principle is “You can always answer a question, but it is best not to let one be asked”. This is possible by unqualified obedience of the laws of nature, Hukam.

If the duties have been performed and there is no debt, there is peace of mind. This is like the sea which is calm; the waves that may have risen due to turbulence have fallen back. Until there is turbulence in the sea the waves keep going away from it, come back, to go up again. They do not merge. This is reincarnation. So when the mind is at peace, the conscience asks no questions and accepts the soul to merge with it. This is heaven. The soul now obeys as in Sach Khand, the Realm of Truth, described below.

The following additional verses on the subject are included in the first part of Jap Ji Sahib:

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

Some are blessed according to laws of nature while others are made go through reincarnations Pauri 3).

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

Human birth is obtained due to past deeds but freedom from reincarnation is obtained by grace (Pauri 4).

Grace in turn depends on deeds.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

I should bathe at pilgrim centers if the Creator is pleased,

In all universe if any one who can obtain any thing without grace, let him (Pauri 6).

The second part has the following verses in addition to what is given above:

ਸੋਪਾਤਿਸਾਹੁਸਾਹਾਪਾਤਿਸਾਹਿਬੁਨਾਨਕਰਹਣੁਰਜਾਈ॥੨੭॥

The Creator is the King of Kings; humans have to live according to Its laws (Pauri 27).

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ —-

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ —-

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

Having created day and night, seasons, lunar cycles, and days of the week;

The earth was created in that environment for living according to laws of nature; —

Every one will be judged according to deeds, past and current;

The law maker is just and so is Its judgment; —-

Whether one has performed satisfactorily or not will be judged;

The result will be known on getting there (Pauri 34).

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ —-

ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥

The formless Creator abides in the realm of truth; —-

Here every one performs according to laws of nature,

The Creator is pleased to see and consider their performance;

It is hard to describe this state (Pauri 37).

Finally in the Slok (Epilogue) to Jap Ji Sahib Guru Sahib says:

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥

ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥

Deeds, good and bad, are related by Dharam Rai in front of the Creator;

Based on deeds some are allowed near while others are kept away.

The toil of those who remember the laws of nature and obey them is fruitful;

They have glow on their faces and many are saved in their company (Slok).

In the above verse ‘Naam’ has been translated as ‘laws of nature’. Dharam Rai is a metaphorical person who keeps a record of the soul’s deeds and places them in front of the Creator. This metaphor refers to the mind because it is in the mind that every deed and thought leaves an impression. Any thing done repeatedly becomes part of one’s nature and also recorded by the brain. There is continuous exchange of information between the mind and the brain. All vicious thoughts and deeds also act as toxins and affect both physical and mental health. What is done is recorded and gets known to the conscience, the Creator Spirit,.

Based on this report, which the conscience Spirit already knows, the soul is allowed to join the conscience or is kept away. Naam Simran is the method advocated by Gurbani as an aid in receiving acceptance by or for merging back of the soul into the Spirit. Naam Simran is remembrance of and contemplation on the virtues of the Creator. These virtues are what the Creator does and are also called the Laws of Nature because every thing happens as per these laws. Any one who violates them suffers while those who comply happily are recipients of peace and grace.

This is how we are to live our lives according to Guru Nanak’s teachings. There is no dogma. Every thing happens according to the laws of nature.