Japji has 38 Pauris (stanzas). Pauris 16 to 19 describe the process of creation and diversity in nature. All people are the creation of one God. Different people act differently but the Creator maintains IT’s eternal virtues unchanged.

Five types of actions for spiritual advancement were mentioned in Pauri 5:

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥ ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥
ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Those who serve (obey commands, Hukam) receive honor;

We should therefore remember the fountainhead of all virtue.

This is done by remembering, listening, accepting and loving emulation.

The five actions are living by Hukam, praising/ remembering God, listening to the virtues, accepting them and then lovingly emulating them. These five qualities make a person a Panch, a selected and respected person. The above things come to a Panch naturally.

Pauri 16 first explains the exalted status of the Panchs and then proceeds to describe the infinite nature of creation:

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥ ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥ ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥

The high status of a Panch is acknowledged; he or she leads others;

The Panchs are granted honor in God’s presence;

And occupy exalted positions there;

The Panchs remain in contemplation on One God.

This means there are Panchs in both the temporal and spiritual fields. Some people are therefore more exalted than others in both the fields.

Considering the realm of spirituality, the focus so far has been on individuals trying to emulate the Divine virtues. From here the sphere is enlarged to God’s creation of which we human being form a part. It is pointed out that while contemplation on God is essential it does not enable one to know about God’s creation. On the Pauris that follow Guru Nanak weaves a web of the relationship between God, creation and man’s (or woman’s) role in it. Doing this role well leads to being entitled to Divine grace.

The balance of Pauri 16 and Pauris 17 to 19 describe the vastness of the creation and diversity of human nature. All these Pauris end with the acknowledgement that it is not possible for a human being to understand the whole of creation. The Creator alone knows. Pauri 16 also removes some of the myths connected with the creation, saying:

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

Recounting Divine virtues or contemplation alone;

Does not equip a person to estimate the extent of God’s creation.

There is a Hindu belief that the earth is supported by a bull. Guru Nanak took note of this saying that the bull is a myth; the earth and other planets are held in position according to cosmic laws which are meticulously obeyed.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥ ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥

The white bull is the embodiment of the laws of the compassionate Creator;

Who has positioned them according to the laws that are obeyed without any violation.

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥ ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥

If some one considers the bull a reality;

He should consider how much weight a bull can bear.

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥ ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥

There are other planets away from the earth and farther away;

What supports them?

These two verses have also been interpreted to say that if the bull supports the earth, it must itself be supported by something and that by another something. What are those supports? Either way the concept of the bull supporting the earth is hard to explain.

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥ ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥

ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥ ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥

ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥ ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥

There are creatures of different hues and names;

The Creator has laid down their roles;

If any one claims to knows the details and can describe these;

He should first say how large the creation is.

Can any one describe the expanse and beauty of nature?

And the estimate of what benedictions it has for the creature?

These are difficult for man to fathom.

Probably taking note of the creation process given in the Old Testament, Semitic scripture, which says God created the earth, its sky and what exists on them, in six days, Guru Nanak says:

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥ ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥

The creation came into being by expansion from a core with a single command of the Creator;

Its components went in millions of streams;

The following lines occur at the end of Pauris 16 to 19 except that the first line has been significantly changed as we shall see.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੬॥

How can I fathom the details of creation?

I accept my inability without a second thought;

Your will is for the good of all O formless and eternal Lord. 16.

Pauris 17 and 18 describe the diverse natures of human beings. Some attributes are considered virtuous, the others evil. All are created by God and every one’s nature is also governed by God who Itself remains unchanged. These two Pauris are therefore not in praise or criticism of any one; they just describe the diversity in nature.Paurri 17  also aids in understanding certain terms used in Gurbani for example  Jog, Bhagat, Sati, Soor/warrior and Moni.

Let us start with Pauri 17 which talks of attributes considered virtuous:

ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥

There are countless mantras and their recitations; countless ways to love God and the creation.

ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥

There are countless ways to worship; countless penances and austerities.

ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ ॥

There are countless scriptures and their readers.

From here on the meanings of various terms are explained by applying to the concerned practices.

Who is a Yogi?

ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ ॥

Countless Yogis remain mentally detached from the world.

Devotion should be based on contemplation and learning of Divine virtues:

ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ ॥

Countless devotees contemplate on their knowledge of Divine virtues.

Who is a Satee? This is not about a widow dying on her husband’s funeral pyre who is also called a Satee.

ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ ॥

Countless people live truthful lives; countless share with others.

And a warrior?

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥

Countless warriors face attacks of weapons head on

Who is a Moni?

ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ ॥

Countless are those who remain speechless in continuous meditation.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੭॥

How can I fathom nature, how can I describe them all?

I accept my inability without a second thought and submit to You;

A deed that pleases You is good O formless and eternal Lord. 17.

Pauri 18 mentions aspects which may be described as negative or taamsik i.e. those associated with ignorance, inertia and resultant evil.

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥

Countless people act foolishly in ignorance as groping in the dark – without direction.

ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥

Countless people indulge in thieving or taking what they do not deserve.

ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥

Countless people in authority or power impose their will, suppress others and then perish.

ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥

Countless people indulge in violence and kill others

ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥

Countless people commit transgressions and then die.

ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥

Countless indulge in falsehoods and keep reincarnating.

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥

Countless people with soiled minds consume the inconsumable i.e. indulge in corruption. They take what is not theirs.

This may be explained thus. The Hindus do not eat beef as they worship the cow, the Muslims do not eat pork as they consider the swine unclean. Guru Nanak says:

Haqu praaiaa Nanaka usu sooar usu gaaey.

Appropriating what belongs to others is like eating of pork by a Muslim and beef by a Hindu (M: 1, p 141).

Continuing with Pauri 18:

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥

Countless people indulge in slander and thus take the faults of others on themselves.

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥

This lowly Nanak has described these aspects of human nature.

As may be noted the verse ‘Kudrat kavan kahaa veechaar’ in Pauris 16, 17 and 19 has been replaced by ‘Nanak Neech kahai veechaar’ in Pauri 18. Calling himself lowly, Guru Nanak has used this to say in humility that he has just mentioned the types of attributes and is not criticizing any one.

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

I admit my inability to describe nature without a second thought and submit to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥ ੧੮॥

What pleases You is good O formless and eternal Lord. 18.

Whereas the previous three Pauris express human inability to understand creation and human nature, Pauri 19 also emphasizes the presence of the Creator in all that exists:

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥

Countless are the names given to God; countless are the places IT pervades; there are countless planets which are beyond reach.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥

Saying countless is (bhaar = load) transgression because effort has been made to count the infinite.

However when describing some thing one has to use words:

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥

Words are required to describe God’s virtues and to praise them.

ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥

Words are also required to learn, sing the praises of virtues and understand them.

ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥

It is in words that we write and speak in a language.

ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥ ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥

One’s destiny written on the forehead is expressed in words;

But such writing does not apply to one (God) who wrote.

ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥

The mortals destiny is decided as God wills.

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

All creation carries the Creator’s stamp, acknowledges the Creator;

There is not a place where the Creator is not.

But what are all those places, what all comprises the universe? There is no complete answer possible for this since the expanse of creation is beyond human comprehension. We must acknowledge this and say:

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

How can I fathom what all creation is?

I accept my inability without a second thought and submit to You.

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੯॥

What pleases you is good, my eternal formless Lord. 19.

Study of Japji shows that it may be seen divided into two parts with the second part elaborating what is contained in the first. The division is at the middle i.e. at the end of the 19^th of the 38 Pauris which is the stage we have reached.

As stated above, with part variation in Pauri 18 the central theme of Pauris 16 to 19 is:

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥ ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥ ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥੧੭॥

This is elaborated in Pauri 27 which describes who all acknowledge the Creator:

ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥

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

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

Only those whom You like sing Your praises O Lord; they are the devotees imbued in Your love.

I do not know how many others acknowledge You, so I cannot describe where all You are present;

The Master is eternal and so are Its virtues;

One who created the universe is eternal.

Pauri 19 also states:

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥ ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥ —-

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

This is elaborated in Pauri 38 thus:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

The formless Master abides in the realm of Truth, eternity;

IT creates, watches and bestows grace on all creation;

IT’s domain is on all planets, galaxies and universes;

Description of these can never end;

All planets are the manifestation of the Creator;

Every thing happens as the Creator wills.

This is how Pauris 16 to 19 describe the diversity and infinite nature of creation as also the eternal nature of the Creator.