The Message of Japji

The Message of JAP JI

A way for the realization of human mission.

1. Jap Ji, a pre-amble to Sri Guru Granth Sahib, the Sikh scripture, reveals the mission of human life. It defines the goal as the realization (understanding) of the Supremus, Ik Oangkar, the Ever-True Reality and describes the ways to achieve that. The hymns also caution about the pit falls in the path of that goal and the methods to avoid them or overcome them. The message of Jap Ji can be understood properly only in the background of the religions that were then practiced when Guru Nanak appeared on the scene. About half a dozen of them are today called higher religions or major religions.

2. Man has ever desired to live a long, happy and meaningful life. For this, the first thing people needed was food and physical comfort. This, of course, depended upon weather, that is controlled by sun, rain, winds, etc. Homo sapiens, therefore, started the worship of the weather elements as gods. In due course of time, they realized that they are not just other animals, they have been provided with unique faculties and they command a special status on the earth. Therefore, their life is not just to be lived like animals, i.e. to eat, grow, produce children, get old, complete the biological cycle and die. This thought led to the revelation that they, as humans, have a spiritual mission to achieve in their life. Religions were thus born.

According to a simple definition of a religion, it may be considered a package for leading a virtuous life, which assures everlasting happiness to one's soul, here and in the next world (afterdeath). This package, a set of beliefs, instructing do's and don'ts, of course, is different for different faiths. Many of them, in one or the other form believe that Almighty God created this universe. He has reserved Heaven for the faithfuls, leading virtuous life. Those who ignore Him and His directions (called faith) will end in Hell. A couple of religions, however, do not involve God. They preach a life of restraint and meditation for freedom from pains and sorrows. Their goal also is to live in everlasting peace here and hereafter.

3. Jap Ji was composed by Guru Nanak Dev (1469-1539) during the last phase of his life when he settled at Kartarpur. Earlier, he had the revelation of the divine message that all people are equal, whatever their race, country, caste, or creed. No one can claim a franchise on the Lord, the Creator and the Director of this universe; anyone who loves Him (by any name) realizes Him. After this the Guru toured for about two decades to meet religious preachers of different faiths, and share this revelation with them. He visited important holy places in India and abroad, including Mecca and Medina in the West, Ceylone (Sri Lanka) in the South, and Tibet in the Himalayas.

4. More than one hundred translations have been published by different scholars in English, Punjabi, and Hindi. They are verse by verse translations and the youth do not get a composite message of the whole canto, which they can remember to guide their thinking in their lives. A few efforts have also been made both in English and in Punjabi to give the overall meaning of a pauri or a group of Pauris. However, western youth find those translations loaded with divine words, many of which are jargon to them.

5. This is a joint effort by non-scholar Sikhs coordinated by the Canadian Sikh Study and Teaching Society, Vancouver BC, Canada. Their personal experience of the message, they obtained by reading Jap Ji (and, of course, other Gurbani) over a long period, studying translations written by different authors, and listening to the discourses of different Gianis/scholars, has formed the basis of this translation. The cooperating participants discussed the message obtainable from each hymn. They found that while summarizing the message, some of the essence of the hymn, which was reflected in the original words, got left out. Sometimes, a part of the message was not included because it was implied in other parts of the hymn already translated.

Because of the great subtlety and spiritual depth involved, every hymn may be interpretted to suggest more than one correct message but none may be completely correct. It is very difficult, rather impossible in some cases, to state full spiritual message of a hymn in limited easily understandable words. The aim always was to express the spirit of the message of the hymn and to maintain the continuity of the passage.

Further, in some cases scholars differ widely regarding the meaning of a hymn because of assigning its words and phrases to a particular language. The context in which a hymn is interpreted also changes the meaning of the hymn. Punjabi and its dialects are the main language of Gurbani. It includes lots of words from Arabic, Persian, old Indian languages, and Hindi. Words from local languages of the regions visited by Guru Nanak are also there. Even the Punjabi language, then in vogue when Guru Nanak composed these hymns, has changed a lot during the last 500 years. Hence the difficulty of the scholars to agree to only one meaning of a hymn.

The objective of this translation, if at all this can be considered a translation, was to present the message of Jap Ji to the western-educated youth who find it difficult to follow its line by line translation. A reader may go through it considering the writing to be a philosophical treatise. The purpose of this effort is served if the author is accused of plagiarizing the deep complex philosophy of Jap Ji and putting a part of it in simple essay form. It is also to meet the desire of the readers to know specifically about God, creation, and God's Will. They may as well find here the mention of the purpose of life and how to face daily situations in the present day world.

In quite a few cases, it was not possible to choose the proper words to convey the message correctly. In such cases a consensus was arrived at to find the "best fit" words. The intention is not to publish a better or more authentic translation of Jap Ji than those already available but to state its main message which can be easily conceptualized by a common person. It may not be fully correct when a certain word is translated into western terminology because of different connotation. The Society, therefore, welcomes the critical comments from the readers/scholars to make this translation as true to the original message as possible.

AN OVERVIEW

Study of Jap Ji reveals that the Supremus is the only everlasting reality and He is without beginning or end. He created the universe according to His will. Both, the Creator and His creation, will ever remain beyond the comprehension of human beings. No one knows when, how and how much He has created. Anyway, it's not the mission of human life and a seeker need not be concerned about this issue. He/she should aim at the realization of the Ultimate Reality, rather His Will, to lead his/her life.

Every human being has a reflection of the Lord in him/her and the only barrier for His realization is one's ego, a wall that separates egotist from Him. Seekers can meet (see, realize, understand) Him by getting rid of their ego. This is the mission of human life and one can achieve it by understanding and accepting (following) His will. This has been explained in the very first pauri. Everything we get in this world is because of His Grace. No one gets anything on his own. In the invocation Guru Nanak narrates the virtues of the Lord, the Supremus, and records that whatever he is going to state is because of His grace (Gurparsad). It will be helpful if important divine words are explained before attempting to describe the message of the text pauri-wise.

1. God, Ik Oangkar:

The English parallel for Ik Oangkar is God, Supremus in Latin. The invocation recorded before scribing Jap Ji starts with this word. Along with it, some of His virtues are mentioned in complex philosophical words, each needs a chapter to explain its connotation. Briefly, they describe God as: The Creator of the universe, beyond time (does not change with time, does not grow to get old or disintegrate as the creation does), not-born, and evolved out of Himself (He has no parents, does not take birth or die).

(i) The digit one (Ik) reveals a subtle philosophical concept. Briefly, it may be accepted to reflect that there is only one (same) God for whole humanity. There are, of course, many different names assigned to Him, but there are not different (many) Gods for different faiths, that is, Parbrahm for Hindus, Allah for Muslims, Yahweh for Jews and Christians.

(Guru) Nanak told you  should not be divided into Hindus and Muslims (These two names imply all faiths). All are His children, hence equal." Hindus and Muslims were then two major mutually-opposing faiths, each group claiming to be the follower of the true faith and the other as nonbeliever. 

(ii) Regarding different theories about God and creation, the figure one is considered to reflect another aspect of the faith preached by Guru Nanak. "One" means there is only one Reality, nirgun, noumenon, not visible, without physical form, like truth that possesses only virtues. The same Reality evolved to become visible, sargun, phenomenon, the matter and all its forms. It means that Guru Nanak did not agree with the then prevailing thought that God, soul, and matter are three different everlasting (no beginning, no end) Realities.

The text further reveals that the Lord cannot be installed (like a statue in a temple) because He is everywhere and we cannot present Him in any one particular form. Of course, we can enjoy singing some of his virtues which are unlimited. P*5. Whole creation, sun, moon, wind, earth, etc. follow His hukam, obey His will (laws). All gods, Shiv, Vishnu, Brahma, Inder, etc. (who are, of course, all legendary) sing His praises. If as many more are created, even then they will not be able to tell all about Him (P27). If some rude person claims to describe Him, he will be found shallow (lacking intelligence, uncultured). P26. How great (large, virtuous, valuable, etc.) is God? It is known only to Him. His virtues are beyond counts. His creation has no limits. Only that person, who could be as great as He is (that means none is equal to Him) can describe Him. P24. His gifts and grace are unlimited. Everything whether it appears to be good or bad is delivered by Him. All apparent pleasures or sorrows also flow from Him. P2, 25. He manages universe the way He wishes, no one can counsel Him. P27, 30, 3.

2. His Grace (Gurparsad) The invocation ends with the word, gurparsad. It means 'by the grace (parsad) of the Lord, the Enlightener, the Destroyer of ignorance (Guru). The invocation recorded ahead of Jap Ji is in full form. It is also written (in full or short form) not only in the beginning of each set of Guru hymns but also before writing the Bhagat hymns to seek blessings of the gracious God. The whole invocation may be translated as: By the grace of the Enlightener, the Destroyer of ignorance, Ik Oangkar, the One Everlasting Reality, the Creator, sans apprehensions, sans hostility, beyond time and space, not-born, self-evolved (has no father or mother). In Jap Ji, in addition to parsad, there are other words such as nadar, karam, and bakhsis used for grace/blessings of God. All gifts of life are His karam, blessings (P24) and they can neither be described (P25) nor valued (P26). Further, He is the only Giver and all people are mere recipients. Even

• The serial number of the pauri from which the message has been taken.

the freedom (mukti) from the cycle of birth and death is obtained by His grace. P4, 25. An egotist may boast to be able to realize God by his own efforts but he will fail. Only those seekers realize Him who are graced (nadar) by Him P32. One is identified (honored) in His court only because of His grace P34. A seeker who lives in awe of the Almighty is graced and blessed with all favors P38. No one will care for a person who loses His grace. P7.

3. His Will (hukam) Hukam, order/will of the Supremus, is a very important word in Sikh philosophy. The text of Jap Ji starts with the mention of the significance of His will. Pauri one says that one should follow His will to remove the curtain of ignorance which separates the soul from the Lord. In other words, obedience to His will helps one to realize Him. The next whole pauri explains the working of His will, which is the cause of all creation both living and non-living. People undergo sufferings or comforts as the Lord wills. Everyone lives within His will (as a fish lives anywhere but within water); no one is outside its influence. Those who understand His will, get rid of their ego P1and 2. The Lord directs the working of the universe as He wills. While performing this responsibility, He, the Carefree, is pleased (not tired or bored) with it P3. People receive whatever He ordains (P19) and they behave (observe His laws) as He wills. P37. They come to this world (are born) and leave it (die) according to His hukam P20. Lord does whatever He wishes, no person can counsel Him what to do or not P27, 30. After describing the creation and innumerable kinds of good and bad people, the Guru suggests the seeker that the right path of life is to accept gladly whatever the Lord wills P16-19 refrain.

4. Creation As and when the Supremus, the Ever-existing, Formless, Invisible willed to become visible, all the matter and the life of the universe was created, P16. When did He start the creation (adopted visible form)? Neither the day or the date, nor the season or the month, when He became visible, is mentioned in any religious book. P21. All are only conjectures/notions. This fact is known only to the Creator. If someone mentions about it, that person, when judged, will not be found correct (acceptable, respectable) P21. How much has He created? According to the Indian tradition, there are three divisions of the worlds - the earth on which we live, those above us, and those below us. On this earth, Brahma has created 8.4 million kinds of lives from four sources (i) egg (ii) womb (iii) earth (plants), and (iv) perspiration (lice) P27. Vishnu nourishes them and Shiv destroys them. Guru denies the existence of such gods. He says God Himself has created the whole universe and He Himself directs it, the way He wills. P30. His creation is unlimited. In addition to the earth, there are innumerable worlds, suns, moons. No one can say how many they are, their number is beyond figures. When someone tries to know more, he finds that there is much more than that. P16 -19, P 34,35. Only He Himself knows how much He has created P21. If someone tries to count His creation, he himself will be gone (dead) before he completes the counting. P22.

Any way, investigating how, when, and how much has been created by God, is not the spiritual mission of human life. Its uniqueness and vastness has been mentioned to make the seeker wonder about the greatness and unlimited virtues of the Lord (P22). They make him voluntarily utter Waheguru (wonderful Lord) and have a desire to love Him, realize Him, and obey His will. Wah is equivalent to wow in English and guru, a teacher literally means source of knowledge. Waheguru may be translated as 'the source of spiritual knowledge/light, the destroyer of ignorance/darkness', hence wonderful Lord.

5. Heaven and Hell

Guru Nanak denied the existence of any physical place assumed to be Heaven, place of the Lord where virtuous people will be taken to live and enjoy their life for eternity. Hell, the place of Satan, where all impertinent, non-religious, bad people are destined to burn in fire forever, as well, does not exist. Therefore, a Sikh does not seek Heaven nor does he care for Hell. He loves the Lord. For Him, enjoying the love of God is living in Heaven, ignoring Him and suffering from lust, ego, anger, and other vices is like living in Hell on earth. If a man loves to see God what cares he for Salvation or Paradise? Adi Guru Granth p. 360. Everybody hankers after Salvation, Paradise or Elysium, setting their hopes on them every day of their lives. But those who live to see God do not ask for Salvation: The sight of the Lord itself satisfies their minds completely. Adi Guru Granth p. 1324.

6. Satan

According to the Semitic philosophy, Satan is the personification of evil, the Devil. He misguides people to disobey God and thus making them liable to be sent to Hell. According to Indian philosophy, the cause of misguidance is Maaya (something not actually being what it appears to be, illusion). Being attractive and alluring, it draws people towards itself away from the path of Truth, God. Guru Nanak does not believe in the existence of any other authority, except the One Reality, God. P 30. Satan is only the assumption to justify the cause of man straying away from God. The Sikh philosophy can be explained by the example of light and darkness. The darkness (ignorance, misguidance) has no existence of its own; it is a situation where the light (enlightenment) is deficient or absent. One more example can be given of another form of energy that is heat. Coldness has no existence of its own; it is nothing but a condition represented by the deficiency of heat, something which exists and is measurable. All actions appearing to be good or bad take place according to His will. People land in trouble by not listening to the Lord and disrespecting His laws. This too is according to His will. P 2.

7. Indian Goods

Indian scriptures mention the names of myriads of gods serving different aspects of human life. The three god-heads (Trimurti) are i) Brahma - All life flows from him. He has given birth to 8.4 million kinds of living beings. ii) Vishnu - He provides food and other facilities to nourish and care the living beings. iii) Shiv - He destroys the life. He is the most powerful and dreaded god. The secondary gods include Indar, Dharm Raj, wind, water, fire, sun, moon, earth etc. The first five are mentioned in pauri 27. iv) Indar - He is the rain god. He is the senior most among the gods. v) Dharam Raj - He is the judge who rewards and punishes the souls after the death of human beings. He decides the cases of individuals and directs them to Swarg (Heaven) or Nark (Hell) after evaluating their deeds. Guru Nanak does not believe in the existence of any such gods. They are mythological and they cannot do anything, it is futile to worship them. All are said to be just waiting, like an ordinary person, at the gate of the Lord to have a chance for his audience. They sing virtues of the Lord to please Him. P 27 All creation, living and non-living, has been made by the Supremus Himself. He Himself manages the universe. He does what He wills. He does not get any counsel from anyone else. P 30

8. Incomprehensible

Gurbani deals with spirtual message. For the benefit of humans, it needs to be mentioned in worldly language. However, in many cases, it has no appropriate words to describe that message. Quite often we cannot express in words even worldly facts and situations that are related to our feelings and emotions. Sometimes, of course, we use exclamatory word, wow, to tell that. The analogy is given of a dumb person who relishes something sweet and tasty; he can only smile to express his happiness but cannot utter any words to describe it. When Guru Nanak had to state some facts, figures or spiritual feelings for which there is no proper vocabulary in worldly language, he chooses words with negative connotation. For example, God is incomprehensible, His virtues are unlimited, His will is indescribable, etc. It is very difficult to understand the concept expressed by these words. They need some explanation. Such words have been used not only when stating a spiritual message but also when the incomprehensible vastness of His creation is to be mentioned. The highest number then used was Sankh (trillion) but the guru uses the word Asankh, meaning not countable even in trillions, for describing the creation. However, immediately he says even the word Asankh is also a wrong word because it refers to some number while His creation is without any limits, beyond numbers and figures. Peace and pleasure which one gets when in tune with the Supremus, the vast ocean of virtues, can only be enjoyed. Such feelings cannot be put in words. The favors granted to us by Him are so many that no one can count them. In all such cases, the Guru, therefore, uses some negative words. Such negative words have one common connotation and mean the same, something that cannot be described or comprehended by man or stated in words, written or spoken. One can experience only a part of it and imagine about the whole being limitless and feel awed by it.

TRANSLATION OF THE MESSAGE PAURI -Wise

With explanatory note before each pauri. Invocation By the grace of the Enlightener, the Destroyer of ignorance, Ik Oangkar, the One Everlasting Reality, the Creator, sans apprehensions, sans hostility, beyond time and space, not-born, self-evolved (sans father or mother). JAP The inaugural hymn The Supremus, the Truth, was there before the time began (prior to His adopting physical features, phenomenon). To begin with He was there. He is, and He will continue to exist forever even beyond time. Since the animal-man evolved to become human-man, he has been in search of the Almighty Lord, Who created him and placed him in this environment. Many spiritual practices, paths, were adopted by him to realize the ultimate Truth. For this, man submitted himself to many kinds of tortures, sufferings, and privations. He did not adopt the family life, discarded all his belongings, even bared his body, ate very sparingly, and lived in forest, hills, etc. His mission was to realize the Creator omniscent and the omnipotent Lord. Man wanted to get rid of his pain and problems of this life and enjoy the bliss of his association with the Lord and in the next life forever.

Guru Nanak, in the very first pauri refers to such traditional efforts undertaken to realize the Truth and does not approve of such efforts. Jap Ji details his approach for realizing the ultimate reality and enjoying the bliss (becoming nihal) of His grace. To be able to understand (realize) Him, the practice of cleansing the body a million times (with a hope of removing the pollution and un-piousness) or performing undisturbed meditation and remaining silent for a long time is of no utility. Collecting mounds of wealth or developing highest intellectual level do not guide one to the path of the Lord. A question naturally arises that if all these traditional efforts are futile, then how else one can destroy the curtain of ignorance (ego) and attain the goal of human life? The Guru replies that to realize Truth (to be one with the Lord) one must follow the hukam (order, will) of the Lord. P1* People suffer from the ignorance that the Lord and an individual human being are two unrelated personalities. Therefore, it is believed that a person can act independently and do whatever he wants to do. This belief, ego, acts as a curtain between the human soul and the Lord keeping the two apart. Gurbani reveals that actually there is only one Invisible Reality, the Supremus, Who Himself has adopted all the physical forms visible to us. He is reflected in every human being.** No one can do anything on his own, His will prevails. All matter (physical creation) is the result of God's will. Further, life too has come up the way He willed. Working of His will is beyond comprehension and cannot be described. Some are placed high and others low according to His hukam. Comforts and discomforts are all His givings. Some persons are made to undergo the cycle of birth and death while others may be graced and saved from it as He wills. Everyone acts within the jurisdiction of the hukam and no one is beyond the influence of it. The way fish lives, moves, and acts only while remaining within water but not out of it. Any one who understands this hukam gets rid of his ego. P2 Third and fourth pauris deal with the response of the people towards His glory.

People delve into His virtues with all their might. Some appreciate His gifts and His glories which are beyond the comprehension of man. Some wonder at the way He creates and destroys both matter as well as life. It surprises some people that even though He is considered far away, He is all the time supervising us very closely. Millions tell about Him but still He remains beyond description. How surprising it is that He continues to bestow gifts ages after ages without break but the recipients get weary of it. They end their life remaining occupied in enjoying favors granted by Him. The universe continues to move on its path according to the hukam of the Lord. He remains always pleased (not tired or bored) with it. P3

The Lord grants gifts to all those who ask from Him. He frees people from the problems and pains of life. Knowing this, one wants to seek such a Lord. For this, he wants to learn what he should do, and how he should submit himself to Him. The Guru tells that the language of the Lord is love. To realize Him, one should reflect on His virtues and love Him. P4 The next three pauris analyze different ways adopted to realize the Lord. God, who exists in all the creation, cannot be installed as a statue (to be worshipped) because no one particular form can represent Him. To worship Him, a devotee should instead dwell on the virtues of God, an ocean of excellence. It helps one to get over worries and achieve peace. Brahma, Shiv, and other gods are of no avail, God alone can save (from the assumed Hell) and help a person. P6 Bathing at holy places is also of no help on the path of the Lord. No one obtains any benefit unless ordained by the Lord. Most valuable advice is obtained only from Him.P7

Therefore, a seeker prays that his mind may remain always tuned to the Lord, (it should never get away from His virtues) Who provides all the needs of the living beings of myriad kinds. P5,6 refrain. Worldly values have no significance in His court. A person may live for ages and even many times more; he may get respect from all the people and be known all over the world. If that person is not blessed by the Lord, he will be rated low and insignificant. No one will care for him. Only the Lord himself can grant honors and true respect to people. P7 The benefit of knowing the virtues of the Lord is detailed in the next set of four pauris 8-11. Each ends with a refrain that listening to His virtues provides true peace to the seekers.

Listening to His virtues and reflecting over them, one obtains higher awareness. One becomes a holy person as sidh, pir,Brahma,Iindar, and other legendary gods are assumed to be. A seeker thus devoted to His virtues, avoids spiritual death (neglect by God). P8 He understands the mysteries about the Supremus mentioned in the holy writings, learns the path to realize Him and remains voluntarily tuned to Him. The listener obtains the divine knowledge and enjoys contentment; he gets all the benefits assumed to be obtained by bathing at holy places and from the study of religious books.By paying attention to the virtues of the Lord, even the ignorant and lost people get back on the right track.P9-11

The devotees, tuned to His virtues, always remain in the state of peace and pleasure, free from any apprehensions. P8-11 refrain.

The next set of four pauris 12-15 refers to the spiritual status of a devotee who accepts the will of the Lord. Each ends with the message that the bliss a devotee enjoys is beyond description; he faces no pains or problems. The spiritual status of a devotee who follows the will of the Supremus is beyond description. If someone claims to be able to do that, he will repent for his failure to express it in its entirety. Neither can it be told verbally not can it be explained on paper in written form. P12 Consciousness of such a devotee develops to the highest level where he can visualize the whole universe. His soul will neither be disrespected nor any yam (an assumed messenger of the mythological judge, Dharam Raj) will take him to the court for judgement of his sins (he becomes free from sins).P13 He will proceed unobstructed and with honors on the path of the Lord. Because of his involvement with spiritual and pious way of living, he will not get strayed to the wrong path. Such a devotee achieves mukti*, highest spiritual achievement.P14 All seekers along with their associates, who follow the same path, attain the goal of their life and they do not wander anymore searching for the satisfaction of their desires. P15 Excellence of the Supremus is such that one can only enjoy His bliss in his mind but cannot describe it. P12-15 refrain. The next unit of fairly long pauris 16-19, surveys the creation and many kinds of lives generated by God. They also refer to the nature of man inhabiting the earth. Many behaviors, both right and wrong, are mentioned. In the end of each pauri, seekers are advised to live with whatever happens under the hukam of the Supremus because accepting the will of the Lord is the path prescribed for a devotee. The creation has no limits. Look at the way the whole universe has been set. Referring to the notion of a mythological bull supporting the earth, the Guru mentions it to be impossible. He argues that there are countless worlds, beyond worlds, what a load would they make? Who supports them all? None else but the laws of hukam are responsible for it. There are innumerable kinds of lives on the earth. All obey his hukam designed for each. If anyone wants to prepare an assessment of them all, how huge their volume would be? The excellence of God, His power, and His glory are beyond any estimates and counts. With His one decision, millions of kinds of lives started flourishing on this earth. Anyway, how can one describe or conjecture whatever is going on in nature? Formless, Ever-True Lord! Whatever pleases Thee, should be welcome by all seekers. P16.

O Lord! There are innumerable seekers who actively urge to get close to You. Countless meditate on Thee and live in Thy love. They worship Thee and for this they may even suffer tortures, and privations. Myriads utter holy scriptures orally while as many give up the family life and their belongings to become recluse for the purpose of realizing Truth. Countless Bhagats, holy people, contemplate on Thee, Thy competence and Thy virtues. Countless are persons who are contented with whatever is given to them by Thee and they enjoy sharing it with others. Myriad brave warriors fearlessly face being hit by the weapons. Innumerable devotees observe complete silence and keep their minds continuously tuned to the Supremus. Anyway, how can one describe or conjecture whatever is going on in nature? Formless, Ever-True Lord! Whatever pleases Thee, should be welcome by all seekers. P17. There are countless people who are stark stupid and ignorant. Innumerable are thieves and those who usurp the rights of others. Innumerable tyrants, murderers, and sinners also exist here. Myriads are liars, evil-doers, and slanderers. It is humbly observed by Nanak, a lowly creature. Anyway, how can one describe or conjecture whatever is going on in nature? Formless, Ever-True Lord! Whatever pleases Thee, should be welcome by all seekers. P18.

Infinite is the visible and non-visible creation of the Lord, Who is beyond comprehension of the physical senses endowed to human beings. Of course, seekers can use words to write or to sing praises and to describe some of his innumerable virtues. The Lord has inscribed the destiny of all and they get whatever is ordained for them. All this is the reflection of His glory. There is no place without Him or where His influence and reflections are not in play. Anyway, how can one describe or conjecture whatever is going on in nature? Formless, Ever-True Lord! Whatever pleases Thee, should be welcome by all seekers. P19. In pauri 20, Guru advises us how mind can be freed from the evil thoughts. In pauri 21, he says that age and limits of the creation are known only to the Creator. Instead of being concerned with the issues regarding the creation and its why, when, and how, a seeker should love the Creator and his virtues to enjoy peace and pleasure. An evil, sinful mind can be cleansed by the love of God, the way we wash our dirty body and clothes by water and soap. Deeds done by us, good or bad, determine the directions of our future life. According to the hukam, whatever we sow, we reap. P20. Performing rituals such as pilgrimage to holy places, undergoing penance, practicing mercy, giving charity, etc. are of little benefit, if any, for spiritual advancement. Genuine deeds, which can take us near Him, are to listen to His virtues, follow His hukam, and live in awe of the Supremus. One cannot be a devotee of the Lord, an ocean of virtues, without himself doing virtuous deeds. Mind that is always tuned to the glorious Lord ever remains filled with enthusiasm and pleasure. The day or date, season or month, when the creation was made, cannot be told and nor has it been mentioned in any scripture of the East or West. Whatever is stated regarding its origin is just a conjecture. Only the Lord, Who made the creation, knows these facts. Anyway, how can one know the Supremus to describe Him and appreciate His gifts and blessings? Many genii, one superior to the other, are saying praises of the Lord, Who is the cause of whatever is happening in the universe. If anyone believes himself to be something in comparison to the Almighty Lord, he will be considered an uncultured, manner-less person and will not be welcome in the next world. P21.

In Pauri 22, Guru Nanak surveys briefly the limits of the creation as considered by different faiths. There are innumerable patals (worlds below the earth) and innumerable akash (worlds, skies above the earth). The authors of Hindu scriptures did their best to know the limits of creation, but they stated only one thing, there is no limit of His creation. Semitic books say that there are 18 thousand worlds, but in fact it is revelation of One Reality. If someone could make an account of all whatever has been created by the Supremus, it would have been mentioned in the books. Actually, it is not possible to count it because one himself will be dead before he can complete the countings. Nanak says, let us admit that we can merely describe Him as Uniquely Great. Only He knows how much He has created. P 22.Pauris 23 and 24 refer to the incomprehensible virtues and glory of the Lord. The Guru mentions analogies to explain it. As a river cannot know the limits of the sea to which it joins and gets lost in it, a devotee cannot comprehend the virtues of the Lord even when he is drenched in singing them without a break. A king ruling all the lands and oceans, and possessing mountains of wealth, cannot be compared even with a non-entity who loves the Lord and does not ever take his mind away from His blessings. P 23. One cannot get even near the limits of the virtues of the Supremus by ceaselessly singing, observing or listening to them. Neither can it be imagined whatever He contemplates in His mind. There is no count of the persons who are doing their utmost to know the creation but they find no limits to it or its expanse. Only that person can comprehend the Supremus who is as great as He is (meaning there is none). The Lord is bigger than the biggest. How big is He, one cannot even imagine. None else but only He knows, how great He is. P 24. The Supreme Benefactor provides bounties beyond records while He himself covets nothing. Myriad braves and warriors and countless others look to Him for gratuities provided by Him. However, innumerable ungrateful people remain occupied in consuming his gifts and forget about the Giver. Some people undergo sufferings and pain, which also come from Him. It is according to His will that people remain tied to vices or they get free from all such bonds. None else but hukam is responsible for the activities going on in the universe. If some stupid person attempts to claim any say in it, he will be embarrassed for his foolishness. Few people understand that He alone decides what is to be given and to whom. One who is blessed with chanting of His virtues is really the happiest of all and also the greatest king. P 25. For describing the limitless virtues of the Lord and working of His hukam, instead of using counts, Guru adopts the measure of values in pauri 26. It says that people can only appreciate it, but cannot value His rule which manages the universe. Invaluable are His virtues and invaluable are those who deal in them. The stores and stocks of His virtues are invaluable and invaluable are also those who come (are born) to love them and then finally get absorbed in the Lord before they leave this world (die). His court and His laws are also invaluable. Weights and measures (standards) used to judge the deeds of the people are priceless. Invaluable are His orders, gifts, blessings and bestowings. People have tried to understand them with complete devotion, but His whole system is beyond evaluation. All the devotees including the scholars, holy books, gods like Brahma, Inder, Krishan, sidhs, intellectuals, silently meditating seekers, demons, and devils have not been able to value His glory. Myriads have died while valuing His excellence but the fact is that if as many more are created, all of them even jointly will not be able to value Him. He becomes as great as He wishes to be and only He knows about it. If any outspoken egotist wants to tell about it, he will be considered a most rude and manner-less person. P 26. In the next long pauri 27, Guru Nanak expresses great wonder when he imagines the whole creation and His omnipotent laws. It describes how living and non-living creatures obey his laws and everyone appreciates the virtues of the incomprehensible Lord. Lord! What a throne and court (they do not refer to a physical place) You have from where You care your limitless creation. Outside the gates of your divinely palace, countless musicians and fairies sing Your virtues and play on myriad types of instruments. O Lord, whole creation praises Thee, all the elements of nature, winds, water, fire, etc. sing Thy glory. All the gods, goddesses, including Dharm Raj, Brahma, Indar, saints, sidhs, brave warriors, etc. praise Thy excellence. Through the ages, the scholars and sages chanted Thy virtues.

All the galaxies, the earth, heavens, and nether regions along with the four kinds of living creatures (getting birth from egg, womb, sprouts from earth, born in perspiration) sing your limitless virtues. Further, Your devotees along with others blessed by You, remain tuned to Your virtues and continuously praise Thee. Innumerable others, whom it is not possible for me to enumerate also utter Your praises. The Supremus is the only ever-lasting reality, sans birth, sans death. He built this stage and is conducting this show endlessly. Look! How many kinds of illusions and distractions has he included in this show. He runs this drama the way it pleases Him. No one can advise Him for making any change in it. He is the omnipotent Lord, our obligation is to follow His will. P 27 The set of four pauries 28-31, refers to the symbols and practices adopted by the yogis. They have been used to relate the virtues that lead to the Lord. Each pauri ends with the refrain that advises devotees to express their sincere homage rather than depending on mere rituals. O Yogi! Mere wearing of external symbols and performing of rituals do not help anyone to overcome one's ego or obtain the audience of the Lord. The way to destroy the curtain of ignorance, the cause of ego, is to practice contentment, earn honestly, and maintain full faith in the Lord. That is what your earrings, begging bowl and staff should mean to you. Those people are a true yogi and have the highest order who can keep full control over his mind. This task is more difficult to perform than to win the whole world. One can achieve this by keeping one's body and mind free from evil thought and evil action. One must all the time pay homage to the Supremus, Who is limitless, sans beginning, sans end, and ever the same throughout the ages. P 28 refrain. O Yogi! (i) Divine knowledge should be your food, (ii) a kind heart, its dispenser, (iii) none else but the Supremus Himself be believed as the Lord (and not Shiv in whom a yogi believes). These steps will take you near your goal, help you destroy the curtain of falsehood and realize the truth. Performing miracles obtained through penance is not the proper path to the Lord. People harvest the fruit of the deeds done by them. They are born and get together to become relatives and friends so that they discharge their responsibilities towards each other. They depart their company according to His will, which runs the whole drama. One must all the time pay homage to the Supremus, Who is limitless, sans beginning, sans end, and ever the same throughout the ages. P 29 Traditionally, it is believed that the Primal Mother (Mayaa) gave birth to three gods (deities) to manage the continuous show of life on this earth. First one, the Brahma became the creator of the life; the second, the Vishnu, provides, nourishes and cares for life; the third, the Shiv, the most dreaded, judges people and in the end destroys them. However, the Guru says that they all are only an assumption. The fact is that none else but the Supremus Himself creates life and cares for all living beings. Further, He Himself judges them and destroys them. He runs this drama the way He wills without even a consel from anyone else. What a wonder it is that the Lord, Who conducts this show and supervises everyone very closely, is not visible to anyone. One must pay homage to the Supremus, Who is limitless, sans beginning, sans end, and ever the same throughout the ages. P 30 The Lord has, once for all, founded food stores everywhere in nature to feed living beings. The Creator, the Ever-Truthful, watches all the activities going on everywhere. One must pay homage to the Supremus, Who is limitless, sans beginning, sans end, and ever the same throughout the ages. P 31 The next two hymns pauris 32-33, teach the seeker the significance of His will. They advise the devotee to give up his ego and be humble to receive the grace of God. One may get, instead of one tongue, a million tongues and many times more. He may recite with each tongue the name of the Lord innumerable number of times. His attempt to be able to understand Him by such efforts is a mere boast. Such an egotist has no better chance to realize the Lord than an insect who believes it can reach the skies with his own efforts. One can realize Him only by His grace. P 32 To speak or to keep silent, to beg or to donate, are not within one's competency; one cannot perform these acts on one's own. To remain alive, or to die, or to be a ruler and collect wealth, for which mind is always worried about, are not within our competency. All people are equal and no one should be judged as high or low. The only authority to conduct and supervise this show lies in the hands of the Lord. P 33. Pauries 34-37 describe the five steps including the final one, the goal for the realization of human mission. The five steps are named as Dharam (duty) Khand, Gian (divine knowledge) Khand, Saram (endeavor) Khand, Karam (grace) Khand, Sach (truth) Khand. Khand means a stage, a level, a division, a region, a specific unit of land. Most of the authors consider these steps to be spiritual stages to be achieved in sequence one after the other. The participants presenting this message, however, observe them to be different approaches concurrently guiding the seekers to the goal. They think one cannot adopt any step for Dharam Khand or reach Gian Khand without the grace (Karan Khand) of the Lord. Further, if these five steps are to be put into sequence, believing them one following the other, in that case Saram Khand, making an effort by the devotee, should be the first. It is only after one decides to move on the path of the Lord that one will take the step (do Saram) of practicing Dharam, the righteous deeds. It appears that all these steps work jointly to demolish the wall of ignorance, of course, with different intensity at different times with different individuals. Khand Stages Dharam Khand(duty): God has created nature including night and day, dates and days, wind, water, fire, etc. There are many worlds. The Lord has assigned the earth for the humans to live a virtuous life. There are myriad kinds of creatures, each with its own life patterns. In His court, the Lord delivers justice to all. He judges the deeds of the people to be right or wrong, good or bad. Those blessed with His grace are honored in his court. P 34. The limitless creation is described in pauri 35. Gian Khand (divine knowledge): There are countless, Krishan, Shiv, Brahma, and other gods doing their respective jobs (mentioned in P 30). There are innumerable sidhs, buddhas, nath (yogi), gods, and goddesses, etc. There are countless lands, high mountains, oceans, suns, moons, winds, fires, etc. Kinds of sounds and sources of life are also innumerable (not just four P 27). Myriads are the religious books and there learners. One is wonderstruck to find that there is no limit to what the Lord has created. P 35 Saram Khand (endeavor): The minds of the devotees who endeavor to adopt the path of truth get decorated to become glorious and illustrious. Such minds become immensely beautiful because they get free of evil and sinful thought. Such seekers become aware of the divine wisdom. Their thinking evolves to become the same as assumed to be that of the mythological gods and sidhs. No one can describe their divine qualities. If someone does make an attempt to do that, he will have to repent for not being able to tell a bit of it. P 36 Karam Khand (grace): With the grace of the omnipotent, minds of the devotees become powerful with the spiritual strength that no one else can posses. Immersed in the love of the Lord, they become brave and great warriors who fight evil. Their minds remain glued to the glory of the Lord. Their splendor and beauty (virtues) cannot be stated. They always keep themselves occupied with divine devotions. Such devotees never get disconnected from the Supremus, and, therefore cannot be misguided by illusions or cheated by evil. While maintaining the love of the Lord, they always enjoy the bliss. Sach Khand (truth): The minds of the devotees tuned to the Invisible Creator realize that He is the Truth Himself and is spread everywhere; He is pleased to care all the creation with His grace. The devotees also come to know that there are innumerable galaxies without limits and beyond description; But all are obeying His hukam and performing accordingly. He is pleased with all of this. It is impossible to explain how the Supremus plans the functioning of the creation. P 37

The last pauri 38 mentions the analogy of the mint of a goldsmith who designs beautiful ornaments. The divine love builds virtues in the minds of the devotees and blesses them with bliss. In the spiritual mint, the mind is designed to remove its vices and become virtuous. It is trained to practice contentment, learn divine knowledge, maintain awe of the Lord and offer sacrifice for his Love. A goldsmith uses his furnace fire, hammer, and other equipment to design gold into beautiful ornament. The same way above mentioned spiritual practices make the mind beautiful, that is, virtuous. At this stage, a devotee is graced with the blessings of the Lord that continuously release nectar for the devotee to enjoy. P38. Concluding Hymn, Salok The Supremus has created the earth along with all facilities, day and night, wind and water, etc. for the physical comfort and welfare of the human beings. This provides them the needed environment to perform their responsibilities and practice righteousness. In addition, the Lord has assigned parents to nurse the newcomers (babies) to this world and a guide (Guru, dispenser of divine knowledge) for spiritual guidance. The stage is thus set for people to benefit from these favors of the Lord. In the end, we all will be judged for the good and bad deeds we do in our life and each will get full and fair justice. Those who love the Lord (follow His will) successfully complete the mission of their lives. They demolish the wall of ignorance (ego) and realize the Lord. Such devotees along with their associates are honored in his court.