True Guru English PDF

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List of Articles
Editor's Note 5
Few words by Co-Editor 6
Jap ji Sahib 7
Paurhi First 9
Paurhi Second 30
Paurhi Third
Paurhi Fourth
O M 38
45
Paurhi Fifth
.C 56
Paurhi Sixth
UB 69
Paurhi Seventh
C L 76
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Paurhi Eighth 82
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Paurhi Ninth 86
Paurhi Tenth
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Paurhi Eleventh 93
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Paurhi Twelfth 97
Paurhi Thirteen..... 101
Paurhi Fourteenth 104
Paurhi Fifteenth 108
Paurhi Sixteenth 112
Paurhi Seventeenth 121
Paurhi Eighteenth 128
Paurhi Nineteenth 134
Paurhi Twentieth 142
Paurhi Twenty-First 147
Paurhi Twenty-Second 155
Paurhi Twenty-Third 158
Paurhi Twenty-Fourth 161
Paurhi Twenty-Fifth 167
List of Articles / 3
Paurhi Twenty-Sixth 174
Paurhi Twenty-Seventh 184
Paurhi Twenty-Eighth 195
Paurhi TwentYiNinth
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199
PaU(hi Thirtieth 205
Paurhi Thirty-First 2 I0
Paurhi Thirty-Second 2 I5
Paurhi Thirty-Third 223
Paurhi Thirty-Fourth ~ 23 I
Paurhi Thirty-Fifth 237
Paurhi Thirty-Sixth : 242
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Paurhi Thirty-Seventh : 248
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Paurhi Thirty-Eighth 257
Sloke
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4/ True Guru (Ideol,ogy of Jap Ji Sahib)

'''lif"'~~11 '1
Editor's Note
Hae Satguru ji :-
~ crrtr ~ l)fTfu' ~ II
Eaeh kaaj tum aap keeou.
You Yourself have caused this to happen.
Jap ji Sahib is the first Bani in the Universal Guru, Sri Guru
Granth Sahib ji (The Ocean of knowledge). In This Bani First is
Mool Mantra, then salok after that 38 Pauries and in the end is
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again salok. Respected Maskin ji has given deep thoughts on the
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ideology of Jap ji Sahib.
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Maskinji's 7 books have already been published in English..
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This eighth book will also be advantageous to English knowing
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Gursikhs residing in India and abroad and will also encourage the
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second generation Gursikhs who have been born and brought up
and settled in their adopted countries. This book will bring them
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closer to Gurmat also. The word (page / »[ar) mentioned at the end
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of Gurbani Shabad is related to Sri Guru Granth Sahib Ji.
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Sardar Jaswant Singhji a close friend of mine has put in a lot
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of effort and hard work to accomplish this task. I pray to Supreme
Lord God to shower his benison on him so that he may continue to
serve the Sikh Panth through his talent.
Actually we both are not professional and·in this exercise,
if we have made some mistakes, those may be forgiven.
, Humble servant of Sadh Sangat.
Harjit Singh
Editor
Res. Ph. No. 01122514492, Mobile 9810878595

Email lO:[email protected]
Editor's Note /5
Few words by Co-Editor
By the grace of God and due to the intimacy with S. Harjit
Singhji it was my good luck tC' have the charan chhoh (BOc'l~) of
the respected Giani Sant Singh Ji Maskin. I had the opportunity to
listen to his discourses at the annual samagams at Alwar and also
in the T. V. However I never thought that he will be called so soon
by the Almighty. After his departure I came to realize his greatness
in the Sikh world in particular and the world in general. In this
connection his couplet given below is relevant:-
"fuot:aT CPU ~ rea-·fuo ori CRH ~,

*
l>f3T ~ :iIDfOTU = fraT ~== \"
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- Wffif
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"Chiraage raah bana-ay gay
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ek din nakshay kadam mairay,
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Abhi toe main gumrah maloom hota hun."
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I had the good fortune due to the encouragement from
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Sardar Harjit Singh ji to translate his Punjabi book MY" ~ (lap
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Nisaan). Though the translation is not of high literary standard, yet
I have the satisfaction for undertaking the job in a humble manner.
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I hope the English speaking and English knowing people
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will benefit from this. I may be pardoned for the mistakes I might
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have done in this endeavour.
Servant of the Sadh Sangat.
Jaswant Singh
Co-Editor
Ph: 011-22502477
61 True Guru (Ideology of Jap Ji Sahib)

ifY;:ftW'fus"
Japji Sahib
It is the composition of Sri Guru Nanak Dev ji.
lt is the First Bani of Guru Granth Sahib ji.
~Hacr
Mool Mantra
~
Hfa' O'H' lfGaT ~ ~ ~
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ik oankaar sat naam kartaa purakh nirbhou nirvairO
~¢~Ri~l{Wfu11
- -
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akaal moorat ajoonee saibhang gur prasaad.
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One Universal Creator. This is the single sound from which
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procreation, upbringing and destruction is taking place. This
sound has come· from that "One". The Name Is Truth. Creative
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Being Personified. No Fear. No Hatred. Image Of The Undying,
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Beyond Birth, Self-Existent. By Guru's Grace.
KH 1I;:ry1l
S I .Jap.
Chant And Meditate:
It is the name of the Bani (sacred hymns of Guru ji). The

literal meaning of'Jap' is "to repeat the name of God."
))fTfu' RV ~ 'IV II ~ ~ 'IV (')T(')'(f fu:ft sl HV II
aad sach jugaad sach.
hai bhee sach Nanak hosee bhee sach.1.
True In The Primal Beginning. True Throughout The Ages.
True Here And Now. 0 Nanak, Forever And Ever True.
lap li Sahib / 7
English Equivalent words.
9.f1 = One Universe Creator

Rfu" 0T1f = The name is Truth
~lJOl:f = Creator Personified
~-
= Without Fear
~ = Without Enmity or Free from Animosity
~BOf3" = Icon of Eternity
~-
= Beyond Birth
Fri = Self Existent
qJO l{Wfu II = By Guru's Grace
;:ry = Meditate
>wfu~ = True in the Primal Beginning
~trn = True Throughout the Ages
~g't~- = True also at present
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~ 5J:it g't ~ = Guru Nanak Dev ji Ordains that God will
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for ever be True.
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8/ True Guru (Ideology of lap li Sahib)

Paurhi First
n AAr frm':;l mrr m ?) ~II
;pr ~
frm' ;l wfu ij'ijT ~ 3"0 II
?)
~ Ff ?) ~ ;l ~ ~ 9TQII
HUJ:r ~ m ~ 3" fuq ?) e* O'fgll
~ ~ ~ ~ ~ ~ tPf511
ycrlK ~ ~'0'0Cr ~ O'fgll '\ II
sochai soch na hovee jae sochi lakh vaar.
chupai chup na hovee jae laae rehaa Iiv taar.
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bhukhiaa bhukh na outree jae bannaa pureeaa bhaar.
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Sehas siaanpa lakh hohi ta eik na chalai naal.
kiv sachiaaraa hoeeai kiv koorrai tuttai paal.
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hukam rajaaee chalana Nanak likhiaa' naal.1.
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Literal meaning
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By thinking, He cannot be reduced to thought, even by.
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thinking hundreds of thousands of times. By remaining silent,
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inner silence is not obtained, even by remaining lovfngly absorbed
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deep within. The hunger ofthe hungry is not appeased, even by
piling up loads ofworldly goods. Hundreds ofthousands ofclever
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tricks, but not even one ofthem will go along with you in the end.
So how can you become truthful? And how can the veil ofillusion
be torn away? 0 Nanak, it is written that you shall obey the
Hukam ofHis Command, and walk in the Way ofHis Will.I.
Explanation
lap is name of the first Bani of the first Universal Guru, Viz.
Sri Guru Nanak Dev ji Maharaj. The ideology ofGuru Nanak Dev
ji circumambulates around meditation or r~petition of God's
name. Guru Nanak Dev ji has ordained meditation of God's name
as the principal means for union with Him.
.,Ki' , ': i 0 •• ~
Jap Ji Sahib (Paurhi First) / 9

japahu ta eaeko naamaa.
Chant the Name of the One Lord.
~ f(i)d i iil8 QTHTII ct II ~II (»for ,,~t)

avar niraafal kaamaa.1.rehaao.
All other actions are fruitless.1.Pause.
lap is the first Bani of Sri Guru Granth Sahib ji. lap is
captioned by invocation which is also the invocation of Sri Guru
Granth Sahib ji. Since the ancient times whenever the learned
persons (Rishi-Muni) ofindia used to write scriptures, they would
invariably worship their Deity before commencing to write. To
sing the auspiciousness became a basic tradition in the world of
religious writers. Generally Saraswati and Ganesh were
worshipped before commencing some good work. It was believed
that Ganesh is the benefactor of spiritual powers and Saraswati is
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the benefactor of intellect. Spiritual powers and intellect are also
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the main demands of the human beings. All the materials of the
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world are covered by 'Sidhi' (spiritual powers) and the entire
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knowledge of the universe is covered by the intellectual power.
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The material hunger is of the physical body whereas the
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intellectual hunger is mental. Why this thing exists? Where from
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it has come? What is its origin? What is its middle? What is its
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end? Man has got a keen desire in his innerself to know every
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thing. This is intellectual hunger.
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Man desires not only to acquire every thing but also desires to
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know every thing. When he desires to know any thing or person
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completely and ifhe is unable to aC4uire that knowledge, then he
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becomes restless like a hungry man who is not getting food. He
becomes fully satisfied only after he acquires complete
knowledge and all his queries are answered. Sarswati and Ganesh
had been worshipped and eulogized since the ancient times. It was
fervently assumed in the religious world that Ganesh is the
benefactor of spiritual powers and Saraswati is the benefactor of
intellectual powers.
Sri Guru Nanak Dev ji consecutively arrived in the realm of
religious and godly persons. He abandoned the tradition of
worshipping Saraswati and Ganesh and enlogized Creator, not the
creation. Guru ji believed that spiritual and intellectual powers
can not be acquired from anyone else except God. In case these
10 I True Guru (Ideology of lap li Sahib)
powers can be obtained frOm some one else, then there is no need
to worship God and sing His glory. Guru Nanak Dev'ji has sung
the glory ofGod, keeping in view man ~s twin demands ofspiritual
and intellectual powers which has since been considered as the
Mool Mantra (basic Spiritual Instruction) in Gurmat. The
invocation of Sri Guru Granth Sahib ji and that of Jap ji Sahib
commences from 'One' (ct). The original power of the universe is
'One'. Spiritual as well as intellectual power is got from 'One'.
Creation, nourishment and destruction are taking place from
'One' only. The entire diversity is dependent upon that 'One'
only and is created from that 'One'.
When Guru Nanak Dev ji ascended the ecstatic sphere and
mingled with God, then (9.~ Eik-O-Ankaar is a combination of
three words. (~) Akal, (~) O-Ankaar and (OQ'TO)
Nakaar. It means: Creator, Nourisher and Destroyer. All this
activity is happening from 'One' only. Guruji explains that which
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one is 'Eik-O-Ankaar, is True, Eternal and Everlasting. He is
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eternally of Handsome Appearance and' existence. He is
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'Renowned'. As we say that so and so persQn has become a great
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name. He has become of exalted position. It means that he has
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become a person of elevated dignity. His power and capability has
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increased. He who is 'One', from whom creation, nourishment
and destruction are taking place, is of eternal appearance, has got
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'Entity' and is 'Renown'. He, who has got 'Entity', is not
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contented. He is 'Creator' but is such a Creator that He is
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Omnipresent in His creation. He is not only Creator, but is also
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Creative Being Personified. Potter has made earthen pots. The
potter is sitting in his home and the pots are lying in some one
else's home. Painter has painted a portrait. The painter is staying
in his home while the portrait is hanging in some other person's
home. Brazier has made brass pots and is sitting in his home but
the pots are in some one else's home. God is such a Creator that
His creation can not remain separate from Him. Whatever He has
created, He has done so by remaining in that structure, whether it
is pastide ofsand, or a ray ofsun or beauty offlowers; or a thunder
of the clouds, or are the waves of the ocean and whether it is an
ant, or elephant; whatever is His creation.' He is Omnipresent in
each and every particle of the universe. The literal meaning of

"Purkh (Primal Lord)" is also as unger:-
Pur; Pun Basanta Sat Purkha
He is Primal Lord, who.is pervasive in every town and village.
He is such Creator whose nature is without fear and enmity with
anyone. To have enmity with some one and to have fear of some
one in the mind are big vices. The person, who is living under fear,
need not go to the hell. Many times we see that an enemy is not
liked, but the enmity is kept in the mind. When enemy is not liked,
. then enmity should be taken out of the mind. If the enemy is bad,
then the enmity is also bad..Creator is without fear and even
otherwise it is inherent for Him to be fearless since none is elder to
Him. Generally the fear is from the elders and enmity is with the
rivals:-
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faJJ w • ci mit ('iT ci <kg Wret II (~ 4~~)
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tis kaa sareek ko nehee naa ko kanttak vairaaee.
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B.
He has no rival, no attacker, no enemy.
No one is either His rival or elder to him. Guru j i says that He
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is fearless, without enmity and is also Timeless, Le., there is no
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past or future for Him. Past and future can not be linked with God.
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We can not say that God had appeared. He is not the event of the
past. God wi.U appear. He is not the possibility of the fmure. We
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can only link the present with Him. He is there. He isr:not within
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the cycle of time but He is Omniscient. Therefore Satguru j i has
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said that He is Akal, i.e., beyond time, and not within time. He is
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observer ,and Creator of time. Even otherwise time has got no
meaning in the world of supreme bliss. If a person isin pain, time
will not pass and time becomes larger. When some one is in
pleasure and passion, he would say that the day has passed as if it
was a second; to-night has passed as if it was a moment. But if a
person is in pain or is restless or is in distress, then he would say
that to-night has become a mountain and is not passing; the day
has become an era and is not coming to an end. Pain may be
wordly or spiritual, the time becomes lengthened. Guru AIjan Dev
ji has edicted that:-
~ llCTcf ~ tJaIij' ~ II
chaar pehar chahu jugeh samaanae.
12/ True Guru (Ideology of Jap Ji Sahib)
The four watches of the day are like the four ages,
~m3V'~nmll~1I (nfor~.?l.l)
rain bhee tab ant na jaanae.2.
And when night comes, I think that it shall never end. 2.
O'God! Due to the suffering of separation from You, the
pahars (Three hours period) ofthe day have become four eras and
are not passing; and the length ofthe night is inexpressible. God is
of blissful Appearance. There is neither time nor day and night.
Bhagat Kabir has elucidated that:-
fe1>H n 8m ~ rnrr WJf3.: 3ijT 1M FocJa la' "
dinas na rain baed nahee saasatar tehaa basai nirankaaraa.
Where there is neither day nor night, and neither Vedas nor
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Shaastras, there, the Formless Lord abides.
Cffu Cillfto Od' faHfu ~ ~ Ji'RraT II a II a II a, II
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B.
(nfor ata)
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keh kabeer nar tisehi dhiaavahu baavariaa sansaaraa.4.4.37.
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Says Kabeer, meditate on Him, .
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o mad-men of the world.4.4.37.
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There is no time in His abode because perception of time is
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due to the presence of Sun and Moon. When Moon is visible, it is
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night and when Sun is visible, it is day. Also the perception of day
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and night is due to the stars and Sun:-
I K dinas na rain..•.
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Time has disappeared in Timeless God (Akal). Nor is there
any past or future, it is only present time. God is present only. That
is why Satguruji says that He is Akal; beyond time. Lest one may
think that God is only an assumption, Guru ji says that He is
corporeal and existence is His body. But it should not be imagined
from body that He was in reality, fabricated or built or brought
forth. To this Guru ji adds that He is beyond birth (Ajunee). No
one has made Him. He has got form, but He is not anyone's
vocation. He is beyond birth. Then how is His entity? Satguru ji
says, that He is Self-Existent (Sai Bhang/ 'Ri}_.
~)){Ty wftN~ afW~11

aapeenai aap saajiou aapeenai rachiou naao.
He Himself created Himself;
He Himself assumed His Name.
~~~ qfcr~ fi1c5" ~II

duyee kudarat saajeeai kar aasan dditho chaao.
Secondly, He fashioned the creation; seated within the
creation, He beholds it with delight.
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~ ~))f"fU ~ ~ crcffir ~ II
daataa karataa aap toon tus daeveh kareh pasaao
You Yourself are the Giver and the Creator;
by Your Pleasure, You bestow Your Mercy.
:t~m~~~~11
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toon jaanoee sabhasai dae lai~eh jind kavaao.
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You are the Knower of all; You give life, and take it away
again with a word.
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crfo ~ fi1c5" ~ II ct II
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kar aasan dditho chaao:1.
Seated within the creation,
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You behold it with delight. 1.
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He is self-born. He Himself has expanded His spread and He
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Himself can shrink His spread:-
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t=I1f ~ qor Cilad la' 1Il.{W tIG3" d8" ~ ))fl.lTCJT'1I
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jab oudkarakh karaa karataaraa.
prajaa dharath tab daeh apaaraa.
When the Creator projects Himself,
His creation is created in countless forms.
t=I1f ~ CI((kf ~ CilS~ II ~ H' fimd ~ w ~ II <t~ II

jab aakarakh karat ho kabhoon.
tum mai milat daeh dhar sabhhoon.13.
When He draws His creation within HifTIself,
All living beings are absorbed in Him. '\ ..
Sai-Bhang eM)
He is self-manifestative. Such a Perfect Creator is exalted. He
is Radiance. He is Luminous. He is Spiritual Knowledge. He is
donor of knowledge. God is such a Guru. Only God is the first
Guru, none else:-
.,
))fTfe" ~ ffii ~II mft" qrg ~ uworll t II
(~1.V: cto)
aad ant eaekai avataaraa. soee guru samajhiyahu hamaaraa.9.
God is the only one incarnate, from the beginning to the end.
All should know that He is my Guru.
~~~('l)'I"(')CiQJ2~mft"~1I411 ~~II
(»for lltt)
aparanpar parabreham parmaesar
Nanak gur miliaa soee jeeo .5.11.
The Infinite Transcendent Lord, the Supreme Lord God -
Nanak has met with Him, the Guru. 5. 11.
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Perfect God has imparted knowledge of life-activity even to
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the insects and worms. How the children are born and brought up.
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Birds and animals also know this. Neither they go 10 the schools
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nor have they read books. No one imparts them knowledge.
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However all the knowledge is present in their self. It has become
evident from all this that only God is motivator and knowledge-
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giver for all the animated beings.
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Many times birds make their nests so nice that no human
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being can make such a structure. Therefore God has got the entire
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knowledge and since He is the Benefactor of knowledge, He is
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Guru due to this fact. God, who is Guru, is the Effigy of
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benevolence. He is compassionate, generous and Abode of Mercy.
This is the invocation of God before starting the Bani of' Jap'
ji. This is also invocation in the beginning of Sri Guru Granth
Sahibji. Then the word 'Jap' is there. It is the name of the Bani.
All the Banis (sacred hymns) that have been included in Sri Guru
Granth Sahib ji, have got proper names, for example: Sukhmani,
Rahraas, Sohila, Choubolai, Chhand, Bhattan Dae Swaeay,
Sahaskriti Sloke, etc. 'Jap' is the name of the first Bani. 'Jap' ji
Sahib has got two slokes and 38 pauris. The first slake is the
instrument and the last sloke is denouement. The first sloke:-
hai bhee sach Nanak hosee bhee sach.I.
The closing sloke is dcnouement:-
lap li Sahib (Paurhi First) / 15
pavan guroo paanee pitaa maataa dharat mehat.
In between the two slokas, there are 38 pauris. Sahib Sri Guru
Nanak Dev ji Maharaj has bestowed these 38 pauris to the world
as a means to reach God. In the first sloke, Guru ji says, since the
name of the Bani is 'Jap' (Meditation), then Whose meditation is
to be done:-
hai bhee sach Nanak hosee bhee sach.l.
Aad Sach : Who is without beginning and whose beginning
can not be discovered. He was firmly established when the
epoches had not been started. He was present even at that time,
even now He is present and even in future this Truth will remain.
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He is eternal, He is always. Only. He is to be meditated upon. To
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reach upto this Truth, to reach upto 'Aad Sach' and to reach upto
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Jugaad Sach (Truth at the beginning of age), various means have
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been adopted, just as there are various ways to earn money and to
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practise religion. Also as there is food of many types to satiate
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hunger. Food of many types is eaten in our country. The people of
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Maharashtra satiate by eating great millet (Jawar). Some eat millet
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(Bajra). Some subsist by eating wheat. In some provinces rice is
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the only food. There are various types of green pot herbs and
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vegetables which satiate hunger. Food is of numerous types but
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the hunger is the same inside everyone. The method offood can be
separate. Conception of religion can be separate but the thirst to
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meet God is the same in all. The yearning to see God is the same.
It can also so happen that many times nourishing and pure food is
not got and under compulsion man eats impure and improper food
or eats due to ignorance. If pure water is not available then a
thirsty person drinks even filthy water under compulsion. In this
way the prevalent means, which were incapable to enable a person
to reach God, have been mentioned by Universal Guru Nanak Dev
ji and he has explained what is the biggest hinderance on the way
to reach upto to God? That has been told in this paurhi:-
f« ~ ~ f« ¥ ~ l(ffgll
kiv sachiaaraa hoeeai kiv koorrai tuttai paal.
So how can you become truthful?
16 I True Guru (Ideology of Jap Ji Sahib)

And how can the veil of illusion be torn away?
What is God?- Truth. What is the obstacle-Falsehood. Lie and
falsehood are the hindrances for reaching upto God. By breaking
the wall of falsehood, man will reach UplO Truth automatically.
Man has to leave only deceit, Truth will be acquired
automatically. Man has only to discard pebbles and cowries (small
shell used as coin in olden days), he will automatically receive
diamonds and jewels. Courage is required for discarding. This
falsehood and lie is a wall. Whatever endeavours had been made
to break this wall, Universal Guru Nanak Dev ji has mentioned
these. Because the filth which has mounted on the mind, the wall
which is in the way, is of falsehood. One method, which was tried
in our country (India), was to takc hath at the sacred places and
while taking bath, the wall offalsehood will collapse, the scum of
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lie will be washed away and the Truth will be acquired. The great
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guide of Kaliyug (Dark Age), Sri Guru Nanak Dev ji Maharaj
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does not approve this method. He edicts that:-
jffi j:jfu- '0 frm" ;l ffift ~ ~ II

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sochai soch na hovee jae sochee lakh vaar.
By thinking, He cannot be reduced to thought.
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Even by thinking hundreds of thousands of times.
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Soach (~) is a Sanskrit word. It means: purity, bath.
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mr ri fi!?>H l)fg 0TfJ
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soch karai dinas ar raat.
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You may practice cleansing day and night,
HOal~'O~~wfJlI (~~E4)
man keemail n tan thae jaat.
But the filth of your mind shall not leave your body.
Mind does not get purified by taking bath. The filth of
falsehood does not go away by taking bath. Instead Bhagat Kabir
ji says upto this that:-
~~HHfo;larfJ~~~~~1I
jal kai majan jae gat hovai nit nit maedduk naavehi.
If salvation can be obtained by bathing in water, then what
about the frog, which is always bathing in water?

AA ~ 3H" tm no Mer Mer;ln't ~u II ~ II (lJiar 8t8)
jaisae maedduk taisae oue nar fir fir jonee aavehi.2.
As is the frog, so is that mortal;
he is reincarnated, over and over again. 2.
In an other expression he says that:-
Qlffir oiar" d10 tf lUg crcrfJ ~ ~ ~ II

fuQ mo ~"O ~ 5re ~ qfu em Qlffir II 48 II
(lJiar 'l~E.?)
kabeer gangaa teer jo ghar kareh peeveh niramal neer.
bin har bhagat na mukat hoe eio keh ramae kabeer.54.
Kabeer, some make their homes on the banks of the Ganges,
and drink pure water.
Without devotional worship of the Lord, they are not liberated.
Kabeer proclaims this. 54.
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In his scripture 'Beechak', there is a nice verse, wherein he
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says that:-
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afar ~ ;t oa 30 ~, ~ ~ ()T 30 ~,
ft:Io ~
mr ~ ;t oa 30 ~,LoriT ~
ofoyT
U
}f U«r ~I
mrC AA !JO
()T 30 ~,
;t oaK
ft:Io ~ ~I
f1CT ~
O O ga- 30 ~, Her ~ ()T 30 ~,
B
ft:Io ~ ga- 1.JO ~I
H~ Qlffir BOY a- ~, ~ oa 30 ~,
S IKft:Io ~
fua"e- }f ~
Gang Nahai jo Nar Tar Hain, Maindak Kion Na Tar Hain,
Jin key Ganga Main Ghar Hain
~I
Sankh Bajayai Jo Nar Tar Hain, Gadhey Kion Na Tar Hain,

Jin Key Sankh Jaisey Sur Hain.
Jata Badarey Jo Nar Tar Hain. Mour Kion Na Tar Hain,
Jin Key Lambey Lambay Par Hain.
Kehat Kabir Sunhou Rey Santoo, Tohi Nar Tar Hain,
Jin Key Hirdey Main Har Hain.
Such saints are not traditionalists, they are truthful. There has
always remained a combat between the truthfuls and
traditionalists. Truthfuls are also of two types. In case of the first
type, Truth has been understood, but they will not say. Why not to
say? Because the world is standing in opposition. On saying the

world will not concur. There are second type of Truthfuls who
have understood the Truth and they will express it also, so that the
world is benefitted. In the first type, Sant Bulleh Shah is in the
forefront. He says that:-
fuq ~ BOa'" ~ ~ ij-, 'JO 'JO ~ ~ h ~ ij-,
ua it ;:rrfuo crcJi" fEHoro, 3i" ill wa 'Pi ~ 3CilO'lO I
fucr }f'd7) ~ we, 3'" ill, reQ- qru3t ill ~ ~ ij-I
Ik Vajab Sharat Adab dl Hai, Har Har Vich Surat Rub 01 Hai
Par Jey Zahih Kran Israr, Taan Hi Sarey Bhul Jawan Takrar.
Phir Mam Buley Yaar, Taan Hi Ithey Gupati Batt Sukhaindi Hai.
Whatever have been understood, if it is expressed, then

Bulleh Yaar is not safe and will be thrashed. Such truthfuls
became silent and did not express what they understood.
M
But there are such truthfuls also who expressed what they
O
understood. Naturally struggle erupted. They had to sit on the red
.C
hot iron pan. They had to listen words like "ghost" and "evil
B
spirit". They had to sacrifice their lives in the "Chandni Chowk"
U
(Main Bazaar of Old Delhi). They had to sacrifice their children
L
C
and were driven from pillar to post. Jesus Christ understood Truth
K
and expressed it. Saint Socrates, a philosopher of Greece had to
O
drink a cup of poison by which he died. So much severe
O
punishment is not awarded even to thieves and criminals as much
B
was awarded to Truthfuls. The reason for this is that whenever any
H
K
Truthful comes to world, he tells the truth by which the falsehood
SI
is humbled. Pride is hurt. Therefore falsehood does not tolerate
truth. Truth is so much elevated that it passes over the heads of
liars. A liar can never tolerate anyone over his head. A liar can
keep someone under his feet and can also keep him at equality.
But when some one passes over his head, the liar can not tolerate
this. Therefore the entire world of liars rises to oppose the
Truthfuls.
Sahib Sri Guru Nanak Dev ji Maharaj is not a traditionalist.
He is Truthful. He has tom the traditionalists into pieces. His each
and every Sloke in the Bani of"Aasa Di Var" is very precious. The
tradition in the Bedi dynasty was that a lad of nine years had to
bear a Hindu sacred thread. But Universal Guru Nanak Dev ji
placed it aside and said that I am not a traditionalist, I am not
lap li Sahib (Paurhi First) / 19

living at the level ofthe physical body, I live at the spiritual level.
Ifthere is such a Hindu sacred thread which my soul can be made
to wear, then I agree and I will bear that. But if it is to be vested by
the body, then my life is not at the physical level. It was the
general conception that by taking baths at the world's pilgrimage
centres, the filth of falsehood can be washed away. Satguruji said
that:-
~jffiro~RmHlr~1I
If such a bath is taken even by million times in stead of one,
even then the purity will not be obtained.
Ours is a country of streams, rivulets, tanks and lakes. Here
the mountains bring forth fountains of various types and streams,
M
even then here the bath was said to be the means for reaching God.
O
So much importance was gained by the bath in the water that lakhs
C
.
of people began to consider bathing at the pilgrimage centres as a
B
virtuous deed. Bathing was considered as the main means to reach
U
L
God. On seeing large groups of people going towards tanks, lakes
C
and rivers, Guru Nanak Dev ji uttered this sacred Bani:-
K
O
BO
If such a bath is taken even by million times in stead of one,
even then the purity will not be obtained and the wall offalsehood
KH
will not be broken. It has generally been seen that big guns of
S I
swindlers of the world reside on the outskirts of sacred places.
Banaras is the main pilgrimage of our country. But it is surprising
that the swindlers of Banaras are famous in this country. A saint
like Bhagat Kabir had to say:-
~uftrciJtro~ijl(')iarR cioarll ct II (~8:JE)
Que Har kae sant na aakheeah banaras kae thag.1.
They are not called Saints of the Lord -
they are thugs of Benaras. 1.
It is true that some water can be so pure that it is beneficial for
the body and may be capable to cure many diseases. In this way
water is god and also a power bestowed by God. But if it is
considered that by taking a bath one can reach upto God, then Sri
Guru Nanak Dev ji does not concur. Therefore wherever Gurus
20/ True Guru (Ideology of Jap Ji S~hib)
constructed pilgrimages, Gurbani was also manifested alongwith.
It was emphasized that bath of Gurbani was also to be undertaken
along with that of water. The water linked to Gurbani, meditation,
worship and prayer is also sanctified. Such a water can give some
comfort and peace. But to consider bath in water as a means to
reach God, Guru Nanak Dev ji says, sochai soch na hovee jae
sochee lakh vaar. The learned persons of our country adopted
another method. A lot of energy is wasted by speaking and the
mind also is scattered. Due to speaking some incorrect words
come out which break others heart. Then what to do? Better keep
quite. Indeed every organ bestowed by God, is a great gift, a great
art and power. It ought to be so that this should used properly. As
He has bestowed to us a very valuable life, but if it is said that I
will not utilize it and I do not need this life. and breaths, then it is
OM
death. The tongue, the eyes, and the ears should be properly used
and should not be used improperly. But there were some such
.C
escapes who had no confidence on their tongue. They made this
B
assumption that they will keep silent, because energy is lost due to
U
L
speaking and also sometimes improper words are uttered. Ifone is
C
addicted to speaking in excess, then it becomes difficult to remain
K
silent. It is correct that mind gets scattered by excess and improper
O O
speaking. But it does not mean that the mind communes and gets
purified by remaining silent. It is not so that the wall of falsehood
B
collapses by not speaking. However, it is correct that, as said by
H
K
Shaikh Saade Sahib, the person who speaks less and speaks after
SI
considering all aspects, never gets humbled and grieved. He says
very precious words:-
;:W~~~3'~1
00f ~ uofur;;r or ~ l:ftffi" I
Jevai Mushak Baitraz Yuk Tau BaigiJ
Kam Aawaz Hargiz Na Dini Khajal.
0' Man! Instead of taking out the entire heap of clay from
your mouth, it is better you say a small talk like a grain of barley
but it should be like camphor, containing fragrance. But in another
context, he says that a sighted person is walking, ifI show him the
way, then my such speaking will be useless.
lap li Sahib (Paurhi First) /21

~~fq?l~~»n=8H1
>liOJO wfur ~ ~ ~ »n=8H I
Vagar Binam Ke Na Bina Uoch Astam
Agar Khamosh Bashaney nbinam Gunah Astam.
If I see a blind person going and a well is ahead of him, ifat

that place I keep quite, it will be sin. IfI see a sighted person going
and a well is ahead of him which he is seeing. Even then ifI go on
shouting that well is ahead, well is ahead then this speaking of
mine will be useless. It is right that one should speak less and
sh'~u1d not speak uselessly. But it does not mean that one should
not speak at all. Therefore Guruji says that:-
chupai chup na hovee jae laae rehaa Iiv taar.
By keeping quite, the mind does not keep quite.
~ (')Tift ijfu ~ HoT II
O M
Bolai naahee hoe baithaa monee.
. C
B
He does not speak; he is on silence.
~mw~mll
L U (>'lfor q:J8t)
K C
antar kalap bhavaaeeai jonee.
But he is filled with desire;
O
he is made to wander in reincarnation.
O
B
Lamentation is going on in the innerself. Words of Guru
H
Gobind Singhji:-
S IK
Navey kadar mon so brichh hai mans bander bans banaee
If by taking vow for silence, God is attained, then the entire
vegetation, stones and many insects all should merge with God.
Not so. Guru ji says that by keeping quite neither the mind
remains quite, nor the wall of falsehood collapses.
The third Ideology, which spreaded in our country on a very
wide scale, was established by the 'Vaam Maargees' (Tantrik
mode of worship in which flesh, wine, fish etc. form the part of
ceremonies). Their ideology was: Whatever the mind desires, give
in plenty, e.g., for eating, drinking, seeing, listening, touching,
smelling so that the mind is satiated and then it will commune.
Guru Nanak Dev ji replied to them:-
bhukhiaa bhukh na outree jae bannaa pureeaa bhaar.
22/ True Guru (Ideology cif Jap Ii Sahib)
The hunger of the hungry is not appeased,
even by piling up loads of worldly goods.
If man is given the entire materials of very many cities by
tying in a bundle, even then the mind is not satiated. There is
nothing in the world by which mind can be satiated. This ideology
is basically wrong. The temples of Yam Maargees developed into
the places of fornication. Male and female organs of generation
began to be worshipped in those so called temples, whose symbols
are even today existing in the temples of India. The background
ideology for these temples of fornication was to satiate the mind.
It resulted in the man becoming voluptuous but to become an
ascetic remained a dream. The religious temples became places of
mal practices. Even today such places can be seen. On reading the
old ideology, it has to said in sorrow that how wrong it was
O M
thought to satiate the mind and after that meditation will be done.
Those people had no knowledge that mind can never be satiated
C
B.
even if the entire materials of all the towns are given. Mind
remains unsatiated. The Universal Guru, Guru Nanak Dcv ji says
that:-
L U
C
bhukhiaa bhukh na outree jae bannaa pureeaa bhaar
K
fso fcm nO ill
O
(')T('iC{ ~ Ol)f ~ II (l)for 'l ~t:9)
o
H B
Naanak sachae naam bin kisai na lathee bhukh.3.
Nanak, without the True Name, no one's hunger is
I K
appeased. 3.
S
gUt Ff 7) tat iJfo ~ ~ Ff II (l)for "l ~t:9)
roopee bhukh na outarai jaa daekhaan taan bhukh.
Beauty does not satisfy hunger;
when the man sees beauty, he hungers even more.
The truth is that man has got a hunger of wealth and a thirst of
beauty and these are not satiated. As the body is alive due to food
and water, if we give water but not the food, even then the
impatience will remain. If we place a food of thirty-six types in
front of a very thirsty person, it will be useless since he needs
water. Similarly it will be useless to place a glass of cold water
before a person who is hungry since four 9ays. Thirsty needs
Jap Ji Sahib (Paurhi First) I 23
water and hungry needs food. Body necli" both food and water.
The hunger of the mind is of wealth and beauty. Mind is thirsty of
beauty and wants to see, but is not satiated. Mind is hungry for
wealth and wants more and more:-
ffiJlf~~~~~1I (l1foT ~.?t)

sehas khattae lakh ko outh dhaavai.
Earning a thousand, he runs after a hundred thousand.
~ n ~ HJW,rr urt tR-1I (l1foT ~.?~)

Tripat na aawi maaeiaa paachhai paavai.
Satisfaction is not obtained by chasing after Maya.
Contentment is not received. As is seen, the body can be
contenteu very soon. Hunger can be satiated with four breads, if
M
not with two. Thirst can be quenched with two glasses of water, if
O
not with one glass. The hunger of wealth and the thirst ofbeauty is
.C
great. These have not been measured till today. The hunger of
B
wealth and the thirst of beauty remain unsatiated even upto the
U
time of man's death and the man dies in that state. Guru ji says
that:-
C L
K
Roopee bhukh na omaraijaa daekhaan taan bhukh.
O
You see beauty. The more you see, the more the thirst will
O
B
increase and will not vanish. You acquire wealth. The more the
H
wealth is acquired, the more the hunger for it increases and will
K
SI
not decrease. Therefore Guruji says that this assumption is wrong
that we will meditate when the mind will be satiated. Guru ji says
that this thinking is wrong:-
Bhukhiaa bhukh na outree jae bannaa pureeaa bhaar.
Mind remains unsatiated even ifpiles of materials from very
many towns are accumulated. Some great persons brought forth
another device by which the wall of falsehood can collapse and
Truth can be acquired. According to this man should become a
learned person, philosopher and thinker. As he will acquire
knowledge, the wall of falsehood will collapse and the dirt of lies
will be washed from the mind. It is seen that this device was also
not successful. Guru Nanak Dev ji also does not approve this
because knowledge is some thing else and to discover God is
some thing else. By knowledge man comes to know that I have
learned nothing. As Master Rezokay says: I knew that I will learn
something from education, but I learnt this much that I know
nothing. Eminent Saint Socrates writes: When I was child, then I
used to claim that I know every thing. When I grew up, then I had
to say that there is some thing which I do not know. Now on
becoming an old man I say forcefully that I know nothing at all.
Man's elderliness starts from here. The spiritual world starts from
that place where all the knowledge of the world ends. It is seen
that as much education has developed in the twentieth century that
much was not there in the earlier times. The number of schools,
colleges and universities which are now available, there were not
so many in the past. But it is also a fact that as much foolish the
present man is, so much was not he in earlier times. If we look
back to one or two hundred years, the number of uneducated
M
wisemen was very big. In the present times the count of educated
O
C(»for
fools is very high. Who is fool? Guru Nanak Dev ji says:-
~~~ft:rB"~~~11
B . 980)
L U
parriaa moorakh aakheeai jis lab lobh ahankaaraa.
C
That scholar who is full of greed, arrogant pride and egotism,
K
is known to be a fool.
O
That is not education by which pride, greed, lust and
O
B
falsehood have increased. This education is such that some one
H
had lighted an earthen lamp but burned his own house with it. In
K
SI
the entire world, the places of fornication are being run by
educated persons because with very great cleverness man can do
very big injustice. Guruji says:-
parriaa moorakh aakheeaijis lab lobh ahankaaraa.
Knowing is some thing else and to discover is something else.
The great philosophers of our country made a mistake when they
said that "to know is knowledge". God is knowledge. What
happened? Four Vedas were memorised, but fools like Ravan
were born. They memorized Shastras, Upnishads and began to
wander here and there with a package of pride on the head.
According to Sheikh Saadi if an educated person has not utilized
the knowledge, then he is like my donkey who accompanies me
alongwith books on his back.

lalm Chandan Ke Baishtar Khami garama/ daston naist nadani.
Na Mobrat Bawad Na Danishmand Char Payai Bathoyai Kitabai Chand.
If an educated person has not done any philanthropy in his
life, then the whole education and knowledge have gone waste.
Guru Nanak Dev ji says:-
~~a+~11 (~~4E)
vidiaa veechaaree tan paroupakaaree.
Contemplate and reffect upon knowledge, and you will
become a benefactor to others.
He has used education if kindness and tenderness has
developed in an educated person. If a person becomes cruel and
criminal after getting education, then he is an educated fool:-
M
pamaa moo,akh aakheea;jis lab lobh ahankaa,aa.
O
With education and knowledge the filth of the mind is not
.C
washed away and the wall of falsehood does not coll~pse.
B
Therefore Guru Nanak Dev ji says:-
L U
Sehas s;aanapa lakh hoh; ta e;k na chala; naal.
K C
If a person acquires intelligence, education and knowledge of
thousand types, even then not a single talk ofknowledge is helpful
O
in the world ofthe mind. Mind does not get purified with this. It is
O
B
rather seen that the mind of an educated person is more dirty and
H
proudy and is meandering in ignorance. Two innocent and
K
SI
uneducated persons agree among themselves very quickly. But it
is very difficult for educated persons to agree. Controversy
develops. Guruji Says:-
Sehas s;aanapa lakh hoh; ta eik na chala; naaL
If Union with God is achieved by intelligence, then it is bigger
and God is smaller. If God is achieved with knowledge, then
education is every thing and God is nothing. Therefore Guru ji
says that to get education is a very good thing. It is very nice to
light the lamp so that the path is visible for walking to reach upto
God. Knowledge is to be acquired to develop tenderness,
benevolence and virtues and the man should walk the path doing
meditation. If an education is a hinderance in meditation and the
person declines to meditate, then that education is illiteracy. The
modern education has made the man: atheist in stead of religious,
proudy in lieu of modest and greedy in place of contented.
Therefore it is not an education if it becomes a stone in the path.
Education should be a lamp in the path, flower in the way.
Therefore Gurbani says that:-
parr;aa moorakh aakheea;j;s lab lobh ahankaaraa.
~ ~ (')Tij" Hi" ~ ~ ri 7)~11

parreeai guneeai naam sabh
suneeai anabho bhaao na darasai.
They read and reflect upon all the Names of God; they listen,
but they do not see the Lord, the embodiment of love and
intuition.
HUT ~ fuao OO! ciA" ~ ll1"a'R'fu 7) llOH' II ct II ("far t,~)
OM
lohaa kanchan hiran hoe kaisae jo paarasehi n parasai.1.
C
How can iron be transformed into gold, unless it touches the
B.
Philosopher's Stone? 1.
mw ~ mw ~II
L U
~ ~ yaW ~II
C
l.S" B7i" mw ~ II ~ RUir 7) fHftW m:rr II ct II
K
O
ufo OfT (')Tij" 7) HllfH ~ II ~ m:mr lJTCj VTOT II ct II ~ II
O
("far E44)
H B
kiaa parreeai kiaa guneeai. kiaa baed puraanaa suneeai.
parrae sunae kiaa hoee. jo sehaj na miliou soee.1.
K
SI
Har kaa naam na japas gavaaraa.
kiaa sochehi baaran baaraa.1.rehaao.
What use is it to read, and what use is it to study? What use is
it to listen to the Vedas and the Puraanas? What use is
reading and listening, if celestial peace is not attained?1.
The fool does not chant the Name of the Lord. So what does
he think of, over and over again? .1.Pause.
In what type ofuseless thoughts you are engrossed? You have
forgotten to repeat the name ofGod:-
ufo ~ B7ffir 7) ufo CHO CfI"7:fu II

har jas sunehi na har gun gaavehi.
They do not listen to the Lord's Praises, and they do not sing
the Lord's Glories,
Jap Ji Sahih (Paurhi First) /27

wan m-l)fJI}fTQ rdldl~riJII ~ II
baatan hee asamaan giraavehi.1.
But they try to bring down the sky with their talk. 1.
~~~~~II
aisae logan sio kiaa keheeai.
What can anyone say to such people?
Hl{S aTe" '9a'Tf3" 3" ~ fao 3" ~ ~ ~ II ~ II ~ II
(»for ~~=?)
jo prabh keeeae bhagat tae baahaj
tin tae sadaa ddaraanae reheeai.1.rehaao.
You should always be careful around those whom God has
excluded from His devotional worship.1.Pause.
Guru ji has not concurred with the prevalent means in the
O M
world. Mind is not purified by baths. By taking a vow of silence,
the mind does not keep quite. The mind is not satiated even if all
. C
the materials ofthe world are acquired. Spiritual knowledge is not
U B
obtained by learning the education of the whole world nor is the
L
filth of falsehood washed away and the wall of lie also does not
C
collapse. Then the question arises:-
O K
Kiv sachiaaraa hoeeai kiv koorrai tuttai paa/.
B O
Then how to become virtuous person and become a follower
H
of Truth? How to acquire Truth and become capable to break the
I K
wall of lie and how to wash the filth of falsehood?
S
The Universal Guru, Guru Nanak Dev ji answers these
questions in the following line:-
Hukam rajaaee chalanaa Nanak likhiaa naal.l.
To follow His command and Will; to remain contented by
accepting His command; and to accept God's will whole-
heartedly; by these the wall of falsehood will collapse.
What is that Command?
Guru ji says:-
Nanak likhiaa naa!
That Command is written with you. If you eat in excess, you
will fall sick. By speaking in excess, the mind will scatter and
energy will be wasted. Improper looks will make you sick. Wrong
thinking will make the mind sick. You will stumble when you do
improper actions. Try to read these.
fi::rHfa ~ lffn 3fn yfcr ~ II (»faT <i ~~)

simar govind man tan dhur likhiaa.
Meditate in remembrance on the Lord of the Universe in your
mind and body - this is your pre-ordained destiny.
It is written on your forehead to repeat the name of God due to
which you will get intoxicated and by forgetting God, you will
undergo pain and disease:-
~a-~~Hi8'ar1l (»faT <i:J4)

paramaesar tae bhuliaa viaapan sabhae rog.
Forgetting the Transcendent Lord, all sorts of illnesses are
contracted.
O M
C
This Command is written with you. How great is this
B.
Command? What is happening under this Command?
U
Guru Nanak Dev ji is elaborating on these points in the next
L
paurhi.
K C
O O**
H B
K
SI
lap Ji Sahib (Paurhi First) / 29

Paurhi Second
yqHt ~ ~ ~ '0 ~ iM!l1l
yqHt ~ ;:jt))f yafH' ~ ~II
yqHt ~ ~ ycffir f8fl:r ~ Blf ~II
~ yqHt SlffltR" fufcr ycn.it Ftt!T ~ II
~ ~ Hi" ~ ~ yalf '0 ~II
7)1'(")'Cf ~ ;l §'t 3" ~ em
'0 ~"~,,
Hukamee hovan aakaar hukam na kehiaa jaaee.
Hukamee hovan jeea hukam milai vaddiaaee.
M
Hukamee outam neech hukam likh dukh sukh paaeeah.
O
Eikanaa hukamee bakhasees eik hukamee sadaa bhavaaeeah.
.C
Hukamai andar sabh ko baahar hukam na koe.
Literal MeaningB
Nanak hukamai jae bujhai tan houmai kehai na koe.2.
L U
K C
By His Command, bodies are created; His Command cannot
be described. By His Command, souls come into being; By His
O O
Command, glory and greatness are obtained. By His Command,
B
some are high and some are low; By His Written Command, pain
H
and pleasure are obtained. Some, by His Command, are blessed
K
SI
andforgiven; others, by His Command, wander aimlesslyforever.
Everyone is subject to His Command; no one is beyond His
Command. 0 Nanak, one who understands His Command, does
not speak in ego. 2.
Explanation
Since every activity in the universe is going on according to
His command, He is Supreme and His code of conduct is also
great. What is happening under His Command, Guru Nanak Dev ji
is describing in this second Paurhi.
Hukamee hovan aakaar hukam na kehiaajaaee.
Hukamee hovanjeea hukam milai vaddiaaee.
By His command figures, forms and the entire creation is
3D/True Guru (Ideology of Jap Ji Sahib)
created. But His command is inexpressible by the human intellect.
According to His command regions, cosmos, planets, stars,
mountains, rivers, lakes, oceans, animals, birds, insects,
vegetation and human bodies--all these forms are c;reated. But
even in the present scientific age it is not possible to explain how
all this is being done. Although science has progressed so much
but they can not explain how blood is formed from food.
Scientists are unable to make even one drop of blood. They keep
human blood in bottles for emergency. Therefore we have to
admit that every activity in the universe is going on under His
command.
He has made animated beings in perfect proportion. Where
should be ears, where should be eyes and so on. All this is under
His command. He has made the rules. Many times due to his
M
ignorance, man says that God has made many mistakes. As there
O
is one story. One person was lying under a mango tree in field of
C
water-melons. He said that God is very simple. He has attached so
B .
big water-melons to a very small creeper and very small mangoes
U
to so big a tree. Alas! He could have learnt from me. Thinking in
C L
this manner he went to sleep. Due to strong puff of wind, one
mango from the mango tree fell on his head. He woke up and
OK
thought that if it was water-melon, then his head would have
O
broken. O'God, whatever You have created, is alright. It was my
B
mistake to find fault with You.
H
All animated beings are under Your command. Your
K
SI
command is supreme and it can not be measured. Some one's
order is obeyed by his family. Some one else's order may be
obeyed by the locality. Some may be capable to get the town obey
him. But God is so great that His command prevails over all
places. Guru Nanak Dev ji describes His command in detail in this
second Paurhi:-
Hukamee hovan aakaar hukam na kehiaajaaee.
The basic point in this Paurhi is that every thing is happening,
and is not being done. One person is travelling in a train with a bag
and baggage on his head. Another person near him asks why is he
keeping his baggage on his head? He replies that he wants that the
weight should not be on the train. Now who should tell him that
Jap Ji Sahib (Paurhi Second) / 31

the railway train in which you are travelling, the weight of that
baggage is also on that train. A man due to misapprehension says
that I am doing. That everything is happening, to understand this
is religion (tralf), meditation and spirituality. To project one's self
as doer, without understanding what is happening, is a mistake.
Guruji says that the Ruler is so great that His command can not be
described.
Hukam na kehiaajaaee.
Then Guru ji says that although our tongue is too small to
describe Him, we may describe a little about His command:-
Hukamee hovanjeea lIukam milai vaddiaaee.
All the animated beings have been created by His command
and within His code of conduct. Thc feathers of the birds and their
M
colours are very systematic. Forms of fish and every vein of the
O
human body to be at its proper place shows the inconceivable and
.C
incomparable system. Guru ji says that out of all the beings, some
B
are high and some are low; some are superior and some are
U
inferior. All these are according to His command. Superior and
L
C
inferior are in all materials, objects and beings. Out of all stones,
K
marble is superior. But diamond is also a stone. The stone which
O
can reach upto its maximum elevation, is diamond. Ordinary stone
O
is inferior and diamond is superior. One is high and another is low.
H B
God Himself has made this system. How a stone becomes
diamond; this is beyond the comprehension of man. It is not
K
SI
possible for man to convert diamond into stone. But one thing is
clear that stone can become diamond. If it is true, then diamond is
superior fonn of stone and stone is an inferior fonn. Ifwe look at
vegetation, sandalwood is supreme. It has no match. There are
acacia tree and prosopis spicegara. These are such trees which
have no flower, fruit, fragrance, and any other quality. But there is
sandalwood having all these virtues bestowed by God. So one is
superior and the other inferior.
If we consider flowers, Lotus has its own grandeur.
Otherwise, swallow-wort has also a flower. Rose has got its own
place. But if we place swallow-wort in front of rose, then we have
to say that: O'God, according to Your ~ystem, one is flower of
swallow-wort, the others are 'Rose' and lotus flowers. Similarly
32/ True Guru (Ideology of lap Ji Sahib)
in quardruped animals, cow, lion and elephant are in advance
stage. But pig and dog are in the back side. To praise a person we
say that he is like a cow, Jte is brave like a lion. But to censure a
person, we say that he is like a pig or dog. So in quadrupeds some
are high and some are low. In birds, swan is supreme but crows
and kites are low. About kite GuruNanak Dev ji gives a nice
Vlew:-
~ ~ i!U fimr tm trcIlId S6d i ft'! II
fut fiTc5T fifaait ~ 1Ifulft lJI'ftr II ~ II (l)far ~~~)
Firdi firdi daih disseh jal parbat banraae.
Jithey ditha mirtako il bahethi aaaL
Roaming and wandering in the ten directions over water,
mountains and forest. Wherever the vulture sees the dead
body he flies down and lands.
OM
Kite is flying over the hills, gardens and palaces. But it liked
C
none. Some where corpse was lying. On seeing it the kite at once
B .
came down. By seeing its high flight, its views should not be
U
asswned as high. Its views are very low. Many times it has been
L
seen that a person has got very high views. But it is not necessary
K C
that he may be having high character also. In insects, silkwonn
gives out silk from its inner self and covers some one's body. But
O O
there is pin wonn by touching which we get defiled as it is an
B
insect of excreta.
K H HuIuuru!e outllm neech
SI
According to the rules made by Him, some one is high and
some one is low. Similarly we can take the case of soil.
Somewhere land is very fertile, but some other land is barren since
a very long time. Even a blade of grass does not grow and it is a
desert. Some land is verdure. So some land is of good quality and
some other land is of low quality.
In the world of hwnan beings, some among them are very
excellent, some are low and some are very mean. Guruji says that
according to God's system some one is superior and some one else
is inferior, some are of black colour which can not be made fair
howsoever we may try. Colour as well as features are also
bestowed by God. Whatever has been received. there is pleasure
in accepting it whole heartedJy. Guru ji says that:-
Jap Ji Sahib (Paurhi Second) /33
Hukamee outam neech hukam Iikh dukh sukh paaeeah.
According to His written command, some one is suffering and
some one is enjoying comfort. Some one is suffering by
transgressing His code of conduct and some one is in comfort by
obeying His command. However, as per His command, man has
been given the option to follow or not His code ofconduct. Guru ji
says that in His code ofconduct, some one is in pain and some one
in comfort:-
Eikanaa hukamee bakhasees
eik hukamee sadaa bhavaaeeahi.
Some have been blessed by His command and given place in
His Kingdom. But:-
eik hukamee sadaa bhavaaeeah.
O M
.C AA(>HoT
Some as per His command always go astray:-
tIDf tIDf}{ij- }{ij- Mer HH II sy?
B ~
>1iI"'fu l.lfuw
U
II
L
"to=?o)
C
Jam jam marai marai phir jamai. Bahut sajaae piaa dais lamey.
OK
You shall be born and born again, and die and die again, only
to be reincarnated again. You shall suffer terrible
O
punishment, on your way to the land beyond.
H B
They fall in the circle of births and deaths again and again. In
I K
order to come out of this cycle of birth and death, God has made
S
code of conduct. Man has to accept and obey His command
whole-heartedly. Then God bestows His beneficenc~ and awards a
place under His feet.
...eik hukamee sadaa bhavaaeeahi.
A fish can move in the river wherever it desires from one end
to the other end of the river. But if it says that I will wander by
coming out of the river water. It can not do this. God has made a
code of conduct. Man can do every thing within His code of
conduct, and not out of it. Man can use the powers of seeing,
speaking, walking and thinking, which God has bestowed, in a
manner he wishes. Fish can swim up and down in the river and can
go to its banks. But it can not do anything out of the river.
Similarly man can do good as well as bad in the world. But this
can be done within the code of conduct made by God. What ever
anyone is doing, he is doing within His command, not beyond
that command. Sky has covered all of us and we all are in it.
Similarly we all are in God. Sometimes fish has misapprehension
and asks the other fish where is ocean, it is also called 'ratnagar',
i.e., mine of diamonds. Now who should tell that fish that you are
within the ocean. Man also asks, "Where is God?" Who should
tell the man that you are within God. God has surrounded you.
You are doing every action within God. As fish is eating smaller
fish, man is also doing good and bad actions within God. Fish is
bringing up her offspring in the ocean, so also is man looking after
his children. Only he will understand this point, who has got
M
knowledge about God. By understanding this mystery and secret
O
man remains submerged in ecstasy all the twenty four hours.
C
B.
Satguru ji says that;-
Hukamai andar sabh /co baahar hukam na koe.
L U
From a particle of sand upto the sun and from aunt to elephant,
K C
every thing is under the command of God. Guruji says that:-
O
Nanak hukamaijae bujhai tan houmai kehai na koe.2.
O
H B
Satguruji says that on understanding this Command, man will
not say that I am doer and I am doing and 1 am:-
I K
S
houmai kehai na koe.2.
Then no one will be proudy and say, 'I am'. He will say that
everything is ocean (God) and ocean is our life, birth and death.
Without this knowledge man is living in his family, and saying
that 1am doing good, 1am doing bad, I am doing charity. Living in
"I" is irreligious. Living in "You" is religious. Where "I" (i.e. self-
importance) ceases, he is religious. Whose 'You' ceases from his
innerself, is irreligious. The person living in the perception ofself,
is worldly and the person living in the perception of "You", is a
saint and religious. Guru Gobind Singh ji uttered ? ~, ? ~, ? ~
(You are, You are~You are). Bhai Mani Singhji w;s writ'ing?-ul,
? ul, ? ul, (YQU alone, You alone, You alone), Guru ji we~t on
;ayingthis. As Guru Nanak Dev ji was uttering "3or, 3t:rr" (Your,
Your) while weighing with weighing pans. He was so much
engrossed in the feeling about "3cJr" (Your) that feeling of "My"
ceased. When "Mine" ceases then man has touched the zenith of
religion. As much the "Mine" feeling increases so much the pain
increases. As much the "Your" feeling increases, so much the
prosperity and comfort increases. Guru ji says that:-
iN li5qf Hat HaT d II dlr li5qf Ci(TtJ ~ (')tit ~ II
iN Hat Hat fHk wre IIdlr l{9 Ci(TtJ Aiiiil'd Fu »fTfu II ~ II
(»faT "l"lEo)
Jab lag mairee mairee karai, Tab lag kaj eaeak nahi sarai.
Jab mairee mairee mit jaiea, Tab prabh kaaj savarai aaea.
As long as he cries out, Mine! Mine!, none of his tasks is
accomplished. When such possessiveness is erased and
M
removed, then God comes and resolves his affairs. 1.
O
Where "I" is erased, "You" (~) springs up there. Bhagat Kabir
C
ji says that:-
B .
~~~~~~H5"Hfucrot"()~1I
iN))fTl.lT ua CifT fHk arWw ;:s
L
M"U ~ ~ II ~08 II
K C (»faT "l~-'4)
O
Kabir toon toon karta toon huaa mujh main raha na hoon.
O
Jab appa par ka mit giaa jat dakhoon tat toon.
B
Kabeer, repeating, "You, You", I have become like You.
H
Nothing of me remains in myself. When the difference
K
SI
between myselfand others is removed, then wherever I look,
I see only You.204.
One Urdu poet has described a very nice visionary point in his
verse. Goat says ,~~, (Main, Main). Perhaps no other animal is
slaughtered more than goat. ('Main'~) Mine has to be killed and
even nature does not accept 'Main". Therefore the poet says:-
Fakhar Bakrey Ne Kiaa Bus Mere Siva Koee Nahin.
Main He Main Hoon Jahan Main Dusra Koee Nahin.
Only I am there and there is no one else. When 'I' is erased,
then 'You' takes its place. 'You' is worshipped. 'You' (God) is
eternal and beautiful Truth. 'Main' (I) is within time and is a form
of ignorance and pain. A person saying 'Main, Main', lives in
worry, pain and ignorance. A person saying Toon Toon (~~) (i.e.
God) merges with God and becomes a form of Supreme bliss.
Guruji says:-
He, who has understood 'His command', his feeling of self-
importance is erased. Our fondness was not there but we were
born. We did not select our parents, features and appearance.
Whatever has been bestowed by God, should be accepted whole
heartedly. He, who does not accept the bounties bestowed by God,
should be aware that no such power ofselection was given to him.
Every thing is happening according to His command. The person
who understands this point, his ego goes away and he comes out
of the cycle of birth and death. God does not ask us whether we
want to die or not. Birth and death are not in our hands.
Jor na jiwan maran neh JOT
OM
C
If death was in man's hand, he would have perhaps not died.
B .
Since all these incidents are not in man's hand, he should accept
U
the command ofGod. There is nothing in man's hand. Every thing
L
is happening in accordance with His Will. On understanding this,
C
Guruji says that man's ego goes away:-
K
O
B O
God is Truth. 'I' am false. As the ego finishes falsehood goes
H
away and man becomes an icon oftruth:-
K
SI
Kiv Sachiara hoeeai kiv kurrea tutey pal.
How to become a virtuous person? How to break the wall of
falsehood and ego. It should be understood that things are not
being done, these are happening. On understanding this, a person
will say:-
**

Paurhi Third
~ ci ~ ~ rem
~II ~ ci ~ ~ ~II
~ci~~wcrll~&"~~~11
~ ci JJTft:r ora- 3Q ~ II ~ ci ;:ft))f g f«fo ~ II
~ ci w\i ~ ~n ~ ci ~ ~ ~n
3k II aftf aftf ~ &"it me me II
Q'lJ(")T ~ n ~
~ ~ ~ ~ 1.l'fJn ;:rcw BaYard lfTtit lfTfun
yqHt ~ ~ O'YII O'(')Q ~ ~II:JII
gaavai ko taan hovai kisai taan.
gaavai
gaavai
ko
ko
daat
gun
jaanai
vaddiaaeeaa
O M neesaan.
chaar.
gaavai ko vidiaa vikham
. C veechaar.
gaavai ko saaj karae
U B tan khaeh.
L
gaavai ko jeea lai fir daeh.
C
gaavai ko jaapai disai door.
OK
gaavai ko vaekhai hadraa hadur.
kathanaa kathee na aavai tott.
O
kath kath kathee kottee kott kott.
B
daedaa dae laidae thak paahey.
H
jugaa jugantar khaahee khaahey.
K
SI
hukamee hukam chalaaeae raahu.
Nanak vigasai vaeparavaahu.3.
Literal Meaning
Some sing of His Power-who has that Power? Some sing of
His Gifts, and know His Sign and Insignia. Some sing of His
Glorious Virtues. Greatness and Beauty. Some sing afknowledge
ohtained of Him. through difficult philosophical studies. Some
sing that He fashions the body. and then again reduces it to dust.
Some sing that He takes life away, and then again restores it. Some
sing that He seems so very far away. Some sing that He watches
over us, face to face. ever-present. There is no shortage ofthose
who preach and teach. Millions upon millions offer millions of

sermons and stories. The Great Giver keeps on giving, while those
who receive grow weary of receiving. Throughout the ages,
consumers consume. The Commander, by His Command, leads us
to walk on the Path. 0 Nanak, He blossoms forth, Carefree and
Unhvubled3. .
Explanation
Guru Nanak Dev ji in this third Paurhi oflap ji Sahib explains
the command ofthat carefree Commander in detail. In the second
Paurhi, Satguruji has clarified that every thing is happening and is
not being done. From whom it is happening, is Creator. Man is not
creator. Under His command forms ofvarious types, small and big
living beings ofvarious types are roaming in the cycle ofdifferent
lives according to the code of conduct made by Him. Some get
salvation. Every thing is happening under His command, nothing
is beyond His command. As man comes to know any of His
OM
virtues, he tries to describe it However it is impossible for man to
.C
know all His virtues. In this Paurhi Guru ji says that if some one
U B
has got the power ofnarration, then he narrates the Power ofGod:-
C L
gaavai ko taan hovai Idsai taan.
OK
God is Power and Power is God. If we take out Power from
God, then God does not remain worthy of worship. Power is
B O
required, not only Power is required, Power is God. Guru Gobind
H
Singh ji says that:-
1\pnf sa13tK
S I fJOOo ci m
~ (')l'(')cl ~ II (~apr>
Pritham bhagouti simar kai Guru Nanak laaeen dhiaea.
First of all, having remembered the Lord (Universal
Destroyer) I meditate upon Guru Nanak Dev.
First recollecting Power, i.e. God, then remember Guru Nanak
Dev ji:-
Some one is narrating that God is Power and is explaining His
Power. How much power the woTId has got and how beautiful is it.
How much bounty He has distributed to the world. Guru ji Says
that:-
Jap Ji Sahib (Paurhi Third) / 39
Kaiti dtult janey kolin kooL
Who has got power to estimate and state His Power? How
much power is spreading? How much beauty is there in the world.
How many bounties are spreading out in the world. Guru ji says
that no one has got power to estimate this. But so much is clear
that God is Pt\wer. This Power is true, eternal, and supreme
Radiance and Omniscience. This power is not inert and dense.
This power is tender and Luminous. Guru ji says that if some one
has got power to express, think and see, then he would say that
God is Power and is visible spreading on all sides. This power is
spreading in the thunder and clouds, in the waves ofoceans, on the
mountains, in the flowing rivers, inside man,·in birds and animals,
in the blowing wind and on all sides. Guru ji says that:-
M
gaavai ko tIUIn hovai kisai man.
C O
But the creation is that mucl~, as much is the sight ofthe man.
.
When someone is saying that God is Power, then he will see
B
U
power in sun, power in moon, power in vegetation, power in the
L
waves of ocean, and power within man. He will see power every
K C
where and at all times. But who has got power to see, understand
and express, only that person can describe this power.
O
World is the same. But a thief sees it according to his views.
O
B
He looks at a shop or a rich man's house according to his way of
H
thinking, i.e., how to steal something. A saint looks at the world as
I K
the creation of God. He thinks that the world is an illusion only.
S
God is Truth and eternal. Therefore world as well as God have
different forms for different persons. Prophet Mohammad Sahib
has got one view. Mahatma Budh has got his own view. Guru
Nanak Dev ji and Guru Gobind Singhji have got their own views.
For Sri Ram Chander ji world is 'Tradition' (~/ Maryada),
nature is a tradition and the Creator is also a tradition. One has to
follow a life oftradition to reach upto God. Therefore he is called
'Maryada Parshotam.' The earth, ocean, rivers, air, day and night,
birth and death are all in Maryada only. Sri Ram Chander ji had to
send his dear and virtuous wife Smt Sita to the jungle since a
washerman had accused him and he had to follow the maryada.
For virtuous Sita there is no place in the palace of Sri Ram.
Tradition had to be followed at any cost.
But Sri Krishna, Superman of Dwapar Yug would not follow
such a tradition where truth has to be sacrificed for the sake of
tradition and tradition becomes superior to truth. Therefore the
life of Sri Krishna does not seem to follow maryada in any place.
He helped in the elopement ofSubadhara:-
tJir lffir iffir mJ"tl~r~ CPC't ~ ~ ~II

~ emit H- ~ M"t'ij6 lffir ~ citw II (lJfar 8-'0)
juj meh jor chhalee chandraaval kaan krisan jaadam bhaeiaa.
paarajaat gopee lai aaeiaa bindraaban meh rang keeaa.
In the Jujar Veda, Kaan Krishna of the Yaadva tribe seduced
Chandraavali by force. He brought the Elysian Tree for his
milk-maid, and revelled in Brindaaban.
He cheated Chandrawal fraudulently. It will not happen in the
M
maryada of Sri Ram. Sri Krishna would sacrifice maryada to save
O
truth. He was telling Yudhistar to speak lie and say that Asuthama
C
B.
had been killed. But Sri Ram would not give such an advice. For
Sri Krishna the world is a sport (~) only. If some helpless
U
woman hides in the house of gentleman since a few wicked
L
persons are following and harassing her. If these persons come
C
K
and ask the gentleman whether a woman has come and hided in
O
your house. If that gentleman speaks lies and says that none has
O
come to his house, then this lie is far better than to tell the truth.
B
Speaking lies is virtuous here.
H
If life is sport as Sri Krishna thinks, then every sport does
IK
have some code of conduct. There are some rules and regulations
S
for every game. Guru Nanak Dev ji and Guru Gobind Singhji has
said that life is sport, but this should be played under some code of
conduct. As games like football and cricket have got some rules
and regulations, life too has to follow certain rules. In the battle
field warriors are wounding each other during the fighting. But
Bhai Kanhyia is giving water to them and enabling them to fight
again. Singhs complained to Guru Gobind Singh ji that we are
fighting and wounding the enemy to win the battle. But Bhai
Kanhyia is giving them water and enabling them to fight again
with us. He is helping the enemy. He is traitor. On instructions
from Guruji, Bhai Kanhyia was brought before him. Guruji asked
him the reason to give water to the enemy. He said that I am giving
Jap Ji Sahib (Paurhi Third) I 41

water only to You. You are Omnipresent in every one.
JIS Hfu irrJ irrJ aHre"

faR' ~ ;pnfe JIS Hfu ~ ~ II (>HaT 9:J)
sabh meh jot jot hai soe.
tis dai chaanan sabh mehchaanan hoe.
Amongst all is the Light-You are that Light. By this
Illumination, that Light is radiant within all.
Guru ji took him in his embrace and blessed him and gave
ointment for applying on their wounds and to do first aid. This
shows that for Guru ji it is a battle field as well as play ground.
One must follow the applicable rules.
Guruji says that every thing is happening in the universe. It is
not being done. It is wrong thinking of the man that he is doing
this or that. Every thing is automatically going on. Birth and death
M
are taking place. Blood is circulating in the veins. Heart is
O
C
throbbing by itself. Breathing is going on. These three actions in
B.
the body are so great and essential that ifbreathing and throbbing
U
of heart and circulation of blood stops for a while, then a person
L
dies. These precious and essential actions of our body are not in
of God given to us.

K C
our hands. Then how can we say that this body is mine. It is a gift
O O
H B
Someone says that God is our Benefactor. Whatever we have
K
SI
got, we have received in charity. We have not made or bought our
life. We have got it in charity. Parents, blowing air, our body and
all its parts have been received in charity. Eye of stone can be
bought in the bazaar but not our eye. Our teeth like gems we have
got in charity. In this way some one looks at God as Donor of
every thing. He has given all this without our asking.
~ ~ ~ cry (")1'('i(l HV HH'fir ~" ~8" ~"

(>HaT .?:J)
anamangiaa daan daevanaa kahu Naanak
sach samaal jeeo .24.1.
You bestow Your Gifts, even if we do not ask for them.
Says Nanak, contemplate the True Lord. 24. 1.
42/ True Guru (Ideology of lap.li Sahib)

Since without our asking, He has given life, air and water in
charity, we should remember that Benefactor and also thank Him.
Guru ji says that:-
gaavai /co gun vaddiaaeeaa chaar.
Some one is remembering Him and singing His glory by
pronouncing His praises, some one is admiring Him by saying:
"0' God! You are Great, Learned and Omniscient. In the way by
naming His beautiful virtues, eulogise Him.
gaavai /co vidiaa vikham veechaar.
Some one is praising Him by keeping difficult philosophical
knowledge of God in view. Common man can not even
understand this knowledge about God.
gaavai ko saaj karae tan khaeh.
gaavai ko jeea lai fir daeh.
O M
C
B.
Some one is singing His praise by seeing that birth is going on
U
and also death is going on. Life has got an end. 0' man ! See your
L
end to engross in God and sing His glory. He fashions the body
C
K
and then again reduces it dust.
O
gaavaikojaapaid~aidoor.
O
B
He is sitting far away in paradise or at the seventh sky or
H
sitting at the fourteenth throne or is sitting in the seventh under
K
I
world which is very far away and a lot ofjourney has to be trekked
S
to reach Him. So some one is singing His glory by keeping these
in view.
gaavai /co vaekhai hadraa hadur.
Some one is singing His praise that He is Omnipresent. Then
Guruji says that:-
kathanaa kathee na aava; totl.
There is no shortage of such narrations. Newer and newer
narrations are being brought forth. Which kind of glimpse of God
a saint has glanced, he describes the Fonn ofGod accordingly. But
he describes according to his sight whereas world is of very many
Jap Ji Sahib (Paurhi Third) / 43
types. Similarly every one describes God in his own away.
kath kath kathee kottee kott kott.
There are millions oftypes of narrators and they have narrated
millions times, but there has been no shortage.
But the Perfect God.
daedaa dae /aidae thak paahey.
Some one is singing His Glory because the Donor keeps on
giving while those who receive grow weary of receiving.
jugaajugantar khaahee khaahey.
Some one is singing His Glory because the animated beings
are eating since ages and He goes on giving. Though the receivers
get tired, Donor never gets tired by giving.
O M
C
hukamee hukam cha/aaeae raahu
B
Nanak vigasai vaeparavaahu.3.
.
L U
That Commander makes all the animated beings to walk on
C
the right path and is pleased to see them walking on that path and
K
blooms. But He is care-free and unmindful about the actions ofthe
O
animated beings.
O
H B **
S IK
44 / True Guru (Ideology of Jap Ji Sahib)

Paurhi Fourth
ww JlTfug wv ~ ~ ~ l)flllgll
l)f1lffu Hcnfu ~ ~ ~ aa- ~II
m fer lHaT ~ fu? fuH" ~II
~ fer ~ ~ ~ ~ l2 ~II
~ W HV ~ ~ ~II
cmft' ~ ~ ~ ~ ~II
<'i"'O'Cir ~ ~ Hi" ))fTi( ~ II 811
sachaa sahib sach naae bhakhiaa bhaao apaar.
O M
C
aakheh mangeh daeh daeh daat karae daataar.
faer ke agai rakheeai jit disai
B
darabaar.
.
U
muha ke bolan boleeai jit sun dharae piaar.
L
anmrit vaelaa sach naao vaddiaaee veechaar.
C
karamee aavai kaparraa nadaree mokh duaar.
K
Nanak eaevai jaaneeai sabh aapae sachiaar.4.
O O
Literal Meaning
H B
True is the Master, True is His Name-speak it with infinite
K
lvve. People beg and pray, ""Give to us, give to us" ", and the
SI
Great Giver gives His Gifts. So what offering can we place before
Him, by which we might see the Darbaar of His Court? What
words can we speak to evoke His Love? In the Amrit Vaylaa, the
ambrosial hours before dawn, chant the True Name, and
contemplate His Glorious Greatness. By the karma of past
actions, the robe ofthis physical body is obtained. By His Grace,
the Gate ofLiberation isfound. 0 Nanak, know this well: the True
One Himselfis AllA.
Explanation.
In this Paurhi, Satguruji describes a few virtues and language
of God. His capability and greatness has been explained.
God is the real Master of every visible and invisible thing. He
Jap Ji Sahib (Paurhi Fourth) 145

is the true Master of every place. Since human beings come and
go, they can not be considered true masters of their houses, their
wealth and other possessions, as they claim these to be theirs.
His Name is also true and eternal like Him. As has been
mentioned in Mool Mantra about His Name, which has been
called 'Sat Naam'. Human beings have also been given names.
But these names are not true and eternal. When they pass away
even their names are erased from the memory of persons around
them in a short span of time. Therefore only God is Eternal and
real Master and His Name is also true and eternal.
Now what is His language. Arabs say that God speaks Arabic
since Quran was revealed by Him in Arabic. The Brahmins of
India says that the language of God and gods is Sanskrit. It is an
M
oracle since Vedas were revealed in Sanskrit. Dhampat was
O
revealed to Mahatma Budha in Pali. Therefore Pali is the language
.C
of God. Sufis say that God speaks in Persian. Indeed language is a
B
utensil. Sanskrit, Arabic, Persian, Punjabi, Sindhi, English,
U
French, etc. are all utensils. The knowledge of God has to be
C L
presented to the world by placing in these utensils. Without any
K
Divine knowledge these utensils of languages do not satiate. The
O
knowledge in these utensils is of God. Language can be of the
O
man. Therefore Guru Nanak Dev ji presented the Divine
not mine:-
H B
knowledge in various languages and said that this knowledge is
K ott
fuftIH
S ~ lfffif ~~ em- ~ ~ w511
(»for .?~~)
jaisi mai avai khasam ki bani taisarra karee giaan vae lalo.
As the Word of the Forgiving Lord comes to me, so do I
express it, 0 Lalo.
Now the question is: even though God is eternal Master and
His honour is great, what is His language? To establish relation
with someone, it is very essential to understand his language. If
two persons do not understand each other's language, then close
relation can not be established. God is so great. A few understand
His language. He listens to everyone and understands their
language. Meditation, attending religious congregations and
reading holy books are for understanding His language. He does

not speak English, French, Arabic, Punjabi, Hindi etc. His
language is:-
grf\p)rr ~ lHU'g II
bhaakhiaa bhaao apaar.
Speak it with infinite love.
Love is his language. In whom love springs up, He
understands this. The person who loves God, only he will
understand His language. Love has no language because love
itself is a language. Love is a great language and it has got an
immense effect and access. God has encompassed the entire
universe with His love:-
O M
(~) Apar means: boundless, infinite. Whom we recollect
.C
daily, then that recollection transmutes into love. As the food
B
eaten is digested and becomes blood after sometime, similarly
U
meditation becomes love.
L
But man wants to establish links with wealth or talent or
C
K
scientific research and remains away from God. But lover reaches
O
upto God since His language is love:-
B O
H
Love has no limit. Which has got limit, is called affection. In
K
SI
affection relations are of giving and taking. In love, there is only
to give, to sacrifice. God is love. He only gives:-
~~fa'6'n~11
vaddaa daataa til na thamaae.
The Great Giver does not hold back anything.
God has given us materials of very many types in vast
quantities but in exchange He has not asked for a least bit, because
He loves us and only gives.
Guru Gobind Singh sacrificed his four sons and parents for
this country but did not ask for any thing in exchange from His
country men. Guru Nanak Dev ji travelled in the length and
breadth of the whole world. Hc;'i reached for the spiritually ill
persons and cured them and put them on the right path. Proudy
Jap Ji Sahib (Paurhi Fourth) /47

WaH Kandhari was sitting at the top of a mountain. Jogis were
sitting at Sumair Parbat entangled in supernatural powers. Sa.ijan
Thug engrossed in accumulating wealth falsely. He did not ask
for any thing in exchange. Love is sacrifice. Love is the language
ofGod. He has given us precious organs, air, sun, moon and stars.
Every month we pay for the electricity we use in our homes. Sun
is giving light since centuries but we do not pay anything. God is
Omnipresent and knows only to give due to His love for us:-
bhaakhitul bhaao apaar.
Satguru ji describes below how the world establishes
relationship:-
)Jf'1:ffu liaIfu tWJ tWJ ~ cR ~ II
M
O
People beg and pray, "Give to us, give to us", and the Great
C
B.
Giver gives His Gifts.
Some persons establish relation with Benefactor since they
L U
want material things. There is no love, ifthere is demand, then it is
C
ignorance, not intelligence. To accept God is different from
K
demanding from Him. Relation with God breaks on fulfilment of
O O
demand. Relation also breaks ifdemand is not fulfilled. Jfrelation
with God has been established due tc demand, then demand is
H B
greater than God. God has bestowed wealth, parents and children.
K
But bondage is such:-
SI
~ilPHrcit~~1I
iI'C!~~~II~1I (lJfarE:JE)
daat piaaree visariaa daataaraa.
jaanai naahee maran vichaaraa.2.
He loves gifts, but he forgets the Giver. The wretched
creature does not even think of death. 2.
Affection developed with the bestowal, and the Benefactor
was forgotten. Human beings are demanding since centuries and
from generation to generation only wealth, children, respect and
status.
~?9' ~ fir liaJ<!r fi:Ifa" ~ it ~ II

tWJ(')'H" ~~HO cit ~II (lJfar t4t)
vin tud hor je manganaa sir dukhaa kai dukh.
daeh naam santokheeaa outarai man kee bhukh.
To ask for any other than You, Lord, is the most miserable of
miseries. Please bless me with Your Name, and make me
content; may the hunger of my mind be satisfied.
'0' God! If you wish, give Your Name. It is very great
wisdom. If God's Name is there, then all comforts, materials and
pleasure of the world are there. Therefore religious person is very
wise and worldly person is fool. So it is said:-
Hoy )fTl:fQ ~ &'f& ~ JiHtg II ctt: II (lJfor 'l~E4)

santhu maakhan khaaeiaa shaash peeai sansaar.18.
The Saints eat the butter, while the world drinks the whey. 18.
Bhagat Kabir ji says that saints eat butter and the rest of the
M
people take butter milk. The world enjoys flavour of materials
O
whereas saints enjoy flavour of God's Name. They are very wise
C
B.
and great.
U
))fTlffuliarfu ~ ~ ~cR ~II
C L
People beg and pray, «Give to us, give to us", and the Great
Giver gives His Gifts.
OK
O
Due to desire and lust people pray. Are their demands
B
fulfilled? Satguru ji says that:-
H
IK
•••daat karae daataar.
S
Benefactor does give. Many times demands are very many but
the pouch of life is small. So to enlarge the pouch, another life is
required. So there is a re-birth. This activity of cycle of birth and
death goes on to fulfill the demands. So long as the thread of
demands is not broken, the cycle of birth and death continues. But
now the question is: How to get salvation because:-
aoHt~ ~ m:cft"~ ~II

karamee aavai kaparraa nadaree mokh duaar.
By the karma of past actions, the robe of this physical body is
obtained. By His Grace, the Gate of Liberation is found.
Actions done due to desires and meditation done with
demands in mind will result in re-birth. Salvation is received due
to His beneficence. Benefactor is only God. He gives only and
does not demand any thing in return. Ifa giver demands any thing,
then it is a business. In the world ofbusiness there is give and take.
In the world of miser, it is only to receive. In the world of charity,
it is only to give but nothing to receive. Therefore there are three
types ofhuman being in the world: miser, business man and donor.
God is Donor. In rest of the world, there is only miserliness.
Guru ji Says:-
karamee aava; kaparraa
Due to meditation and actions done with demand in mind,
another body after death will be received. Then the question is:-
iftJ fa' ~ ~ ~ fuft" ~II
M
faer ke agai rakheeai jit disai darabaar.
O
So what offering can we place before Him, by which we might
C
see the Darbaar of His Court?
B.
What should be offered due to which the door of salvation to
U
reach at the feet of God, becomes visible. If we stop demanding,
L
then what should we speak by listening to which God may be
C
K
pleased and He may love us:-
~fa'~~~~~1lPwg11
O O
B
muha ke bolan boleeai jit sun darae piaar.
H
What words can we speak to evoke His Love?
K
SI
Satguru ji tells us in the next line like this:-
~WHV~~~II
anmrit vaelaa sach naao vaddiaaee veechaar.
In the Amrit Vaylaa, the ambrosial hours before dawn, chant
the True Name, and contemplate His Glorious Greatness.
We have to offer early dawn. '0' Man! You keep with
yourself day as well night. But when it dawns and there remains a
little darkness of night and a little light of the day appears, it is
called early dawn and at that time there is a rain of nectar. Day and
night are unable to get the upper hand. At that time days's works
and night's passions do not make us restless. Therefore Guru
Nanak Dev ji call this time 'Amrit Vela' (Early Dawn) and tells us
to offer this time to God. Bhai Nand Lal ji says that who is a little
vigilant about his life, he has for~idden himself to sleep at that
time. Who has offered early dawn at the feet of God, he repeats the
name of God at that time.
Bhai Gurdas ji very nicely eulogizes such a person. He says
that cut my body from top to bottom into pieces.
Question: Then what to do with these pieces?
Bhai Sahib says:-
CPG CPG fi:nfo ~ ~ l«J ~ II

Kat kat sikhan ke charan par wariae.
Offer the cut pieces at the feet of Sikhs.
Question: There will still remain some pieces, what to do
with these?
M
Bhai Sahib says,
O
Bum the remaining pieces. Since bones will not bum, grind
C
B.
these into powder.
U
Question: What to do with this powder of bones and the ash
L
of flesh?
Bhai Sahib says,
K C
O
Make a request at the feet of Princess Air to cause the powder
O
of bones and ashes of flesh to flyaway.
H B
Question: Where to take by causing these to flyaway?
K
SffilfI tiaT tilf
Bhai Sahib replies,
~ Qd ~ \IOT"3' II
Jat kat sikh pag Guru panth pagaat.
When at early dawn any Sikh may place bis feet while going
on the Guru's path, '0' Wind! Put the ash of my flesh and powder
of my bones below his feet. He is so sanctified. I , my ash and my
bones will be sanctified.
Since the ancient times God lovers have been eulogizing early
dawn. But it is unfortunate that man keeps day, night and early
dawn with himself. Why have you kept early dawn with yourself?
Guruji says that if you want salvation, offer it to God:-
Amrit vaelaa sacll naao vaddiaaee veechaar.
lap li Sahib (Paurhi Fourth) / 51
Practitioners have noted by experience that meditation can not
be done when one sits for meditation during day time. While
sitting for meditation at night sleep and desires surround from all
sides. But if we sit and commune at early dawn, then God is
remembered properly.
Amrit vaelaa sach naao vaddiaaee veechaar.
Repeat the true name of God by getting up at early dawn and
ponder over the praises of God. Praise of God is not be done
because God needs it. By praising Him and saying Him great, He
is not Great. Ifwe do not say, then He does not become small:-
~ JJfg fHfg it ~ \lTfu II
jae sabh mil kai aakhan pahey.
Even if everyone were to gather together and speak of Him,
~ "0 ~ uPfc (') ;:pfu II =? II

O M (l1foT t)
C
B.
vaddaa na hovai ghaatt na jaae.2.
He would not become any greater or any lesser. 2.
L U
But who calls Him Great, is himself great. Who calls Him
C
Beneficent, he himself becomes beneficent. He, who calls Him
OK
Generous, himself becomes generous. He, who calls Him Scholar,
becomes himself a scholar.
BO
~ ~ ~ C:C'<:ou'd II (l1foT =?t4)
KH
oue daatae dukh kaattanehaar.
S I
They are the givers, the dispel/ers of pain.
They themselves become benefactors and relievers of
sufferings. Therefore Guru ji says that you get up at early dawn
and repeat the True Name and ponder over His praises. Once one
such sikh came in the presence of Sahib Guru Arjun Dev ji at early
dawn, in whose eyes there was really nectar. As Satguru ji says
that:-
ma ~ fit ~ HQ l{fH' o3or 0T}f or,lll (l1foT 88t)

Har Amrit bhinnae loeinaa man praem ratannaa raam raajae.
My eyes are wet with the Nectar of the Lord, and my mind is
imbued with His Love, 0 Lord King.
When there is ajewel oflove in the eyes, then nectar comes in
these. It is called Nectarious sight. In whose eyes is Nectar?
Whose mind has got jewel of love. Such a sikh came and sat near
Satguru ji. On seeing him, Satguru ji asked him which
beneficence has been bestowed upon you? You have communed
with God after giving up sleep and laziness which have entangled
the whole world. How you have been spared by laziness which
has not spared even gods and they could not keep their Divine
Power. How you have saved your spirit and Divine virtues. How
you have remained verdant whereas the fire of lust has burnt to
ashes the entire gardens. It is a fact that if fire break out in a garden
having one thousand plants and nine hundred and ninety nine
plants are burnt down but one plant escapes; this is astonishing.
Guru ji asked him which blessing has been conferred upon you.
He replies thus:-
cmr fcrcNr 1.[9 oefa ~"ryt ~ ~II

O M
.C
kar kirapaa prabh nadar avalokan apunai charan lagaaee.
B
Showing His Mercy, God has looked upon me with favor, and
He has attached me to His feet.
L U
C
itH' sarfu' (')T(')Gf ~ ~ W'9' Jffar mJTeln 8 II <t ~ II 4<t II
OK
(~~t8)
O
praem bhagat Nanak sukh paaeiaa saadhoo sang
B
samaaeeA.12.51.
H
Through loving devotional worship, 0 Nanak, I have obtained
I K
peace; in the Saadh Sangat, the Company of the Holy, I am
S
absorbed into the Lord.4.12.51.
He replies that I attended religious congregation due to which
love of God sprang up in the mind. It is a fact that in the company
of a very rich person, wealth will come to the mind again and
again; music and art will be recollected in the company of a top
artist. In the company of a philosopher, a desire to become a
philosopher springs up. In the company of a great poet, one is
inclined to become a poet. In the company of a person communed
with God, a thought of conjoining with God originates in the
mind. Therefore Satguru ji says that:-
WQ' ct Jffar rnft ~ UfT'8' II ~ tc3' ~ fourg II (~ ~,,~)

saadh kai sang nahee kachh ghaal.
Jar Jj Sahib (Paurhi Fourth) / 53

darasan bhaettat hot nihaal.
In the Company of the Holy, there is no suffering. The
Blessed Vision of their Darshan brings a sublime, happy
peace.
Eulogy of the company of a communed person has been told
because God is automatically recollected. Sri Guru Nanak Dev ji
edicts in this Paurhi that you offer early dawn to God. Till today
you have proffered wealth, food grains and clothes but has not
been successful. It has been observed that even the donors of
millions of rupees appear to be dishonest, troubled and restless
upto a certain extent. Mind is not sanctified by donation and
knowledge. It is sanctified by love only. Therefore Guruji advises
us to proffer early dawn to God so that Divine love may spring up,
and start gathering jewels ofTrue Name by sitting in meditation at
O M
the time of early dawn. Start repeating Waheguru, Waheguru
again and again as breathing is going on repeatedly, pulse is
.C
moving and heart is throbbing continuously. Movement of pulse,
B
breathing and throbbing of heart again and ·again is life. Guru ji
U
L
says that in the spiritual world:-
K C
anmrit vaelaa sach naaa vaddiaaee veechaar.
O
If you will not ponder over the virtues of God and will not
O
B
repeat God's Name and will not offer early dawn to God and did
H
charities and only meditated untimely with desire in mind, then by
IK
such a meditation and charities, you will get only a new life for
S
living.
Nadaree mokh duaar.
Salvation will be received by the grace of God only. Only he
will receive beneficence who will offer early dawn to God and
repeat His name and ponder over His virtues, his point of view
will become:-
Naanak eaevaijaaneeai sabh aapae sachiaar.4.
In this manner he will get to know that God is Truth and there
is nothing else without Him. He will get Divine knowledge like
this. When some one gets up at early dawn and adopts Divine love
in the heart and repeats God's Name with his tongue, he gets such
-.
a nectarious view by which he sees Truth every where in the
world. He sees splendour of Truth spreading on all sides. In this
manner such a man sees the Truth, lives in the Truth and remains
engrossed in Truth.
**
O M
. C
U B
C L
O K
B O
K H
SI

Paurhi Fifth
?) ;:rrfu" a13r ~II
))fTfu foaiIQ ijfu-II
~ fafo ~ }{TQII
~ ~ fotrrQII
~~)ffo~ ~II
~ ~ IDf uffir ~ ;:rrfu"1I
~ ~ ~ ~ ~ ~ mM!l11
~ lftRg eng
~ we!'"
atcJ!f ~ q@" ~
~ Ci"QQ
O M wetll
C
if ))fTlfT O'tit 7) it'tIT II
B. it'tIT
F fua mu ~II
U
JI80T ifll)fT ar ~ ~ jf H ~ ?) II 4 II
Thaapiaa na jaae keetaa
C L na hoe.
K
aapae aap niranjan soe.
jin saeviaa tin paaeiaa maan.
Nanak
O O gaaveeai gunee nidhaan.
B
gaaveeai suneeai man rakheeai bhaao.
H
dukh parehar sukh ghar rai jaae.
K
guramukh naadang guramukh vaedang
S I guramukh
gur eesar
rehiaa
gur gorakh
samaaee.
baramaa
gur paarabati maaee.
jae houn jaanaa aakhaa naahee
kehanaa kathan na .jaaee.
guraa eik daeh bujhaaee.
sabhana jian kaa eik dataa
so mai visar na jaaee.5.
Literal Meaning
He cannot be established, He cannot be created. He Himselfis
Immaculate and Pure. Those who serve Him are honored. 0
Nanak, sing of the Lord, the Treasure of Excellence. Sing, and
listen, andlet your mind befilled with love. Your pain shall be sent
56/ True Guru (Ideology of lap Ii Sahib)
far away, andpeace shall come to your home. The Guru s Word is
the Sound-current ofthe Naad; the Guru s Word is the Wisdom of
the Vedas; the Guru s Word is all-pervading. The Guru is Shiva,
the Guru is Vishnu and Brahma; the Guru is Paarvati and
Lakhshmi. Even knowing God, / cannot describe Him; He cannot
be described in words. The Guru has given me this one
understanding: there is only the One, the Giver ofall souls. May /
neverforget Him/.5.
Explanation
The above mentioned Paurhi is the fifth Paurhi ofJap ji Sahib.
In this Paurhi Sri Guru Nanak Dev ji describes God's form, virtues
and the means to reach upto Him. This point has become clear that
God is Truth and there is a wall offalsehood between Him and us
M
which has to be pulled down. This wall will collapse by obeying
O
C
His command and walking upon the way of Hill Will. God is so
B.
great. His expanse is immense. By seeing His creation walking on
U
the path under His command, He blossoms and is pleased.
L
Animated Beings ofvarious types by doing actions full ofdesires,
K C
beg to fulfill their demands. God goes on giving and in this
manner demands go on increasing and birth and death go on
O
increasing. Some times some one gets up at early dawn, repeats
O
B
God's Name, becomes worthy of His benevolence and acquires
H
salvation. What sort of God's Gate is? God is like what? Sri Guru
IK
Nanak Dev ji explains that the first thing is that:-
S thaapiaa na jaae keetaa na hoe.

He can not be established, He can not be created. Some idol
can be installed. Some painting can be installed. Some individual
can be made to sit and made stable. But God can not be installed
and stabilized because God is sentient, God is Omnipresent, God
is splendour. God is Divine power. God is creation. God is
Creator. Therefore by becoming apart from the common prevalent
ancient tradition of India, Guru ji says, Thaapiaa na jaae, God
can not be established, because God is not any creation, God is not
inanimate or painting or effigy and God is not an individual.
•..•. keetaa na hoe.
lap li Sahib (Paurhi Fifth) / 57

He, who can not be installed can also not be made, God is not
our creation, rather we are His creation. If God is our creation,
then there is no need to worship Him. Whenever some one has got
a glimpse of God, during meditation, he has uttered Him
'Creator'. He is Creator not creation. Creation gets erased because
it is inanimate. Creation is not stationary. Today it is there,
tomorrow it may not be there. But Creator is eternal. God can not
be created. Guru Gobind Singh ji emphasizes this point:-
Bin Kartar na Kirtam mano
o practitioners, 0 pious persons ! Except God, do not accept
creation as Creator and do not bow to it. Yes, God is Great and His
creation is also great, but creatiol' ceases to exit. Today creation
exists, tomorrow it is not there. The entire universe is God's
M
creation. God is Great and His creation is also great. But
O
C
howsoever great creation may be, it will at last cease to exist. Guru
j i says that:-
B .
U
Thaapiaa na jaae keetaa na hoe.
L
K C
God can not be installed, then how is His existence when He
can not be created and installed, then like what He is? Then how is
O O
His existence? Satguru ji says that:-
H B aapae aap niranjan soe.
I K
He is auspiciously seated by Himself, He is unanointed and is
S
Creator of that creation.
~))fly wf;::r6" ~ afW" ~ II (lJfar 8E~)

aapeenai aap saajiou aapeenai rachiou naao.
He Himself created Himself," He Himself assumed His Name.
He is such unanointed as a painter has made a painting and has
gone on one side. Therefore Bhagat Kabir ji also calls the Creator
as a 'Painter':-
~ cffiJd ~ ~ S'Cit II
chachaa rachit chitar hai bhaaree.
CHACHA: He painted the great picture of the world.

3ft1 ~ ~ r~daidlll
taj chitrai chaetahu chitakaaree.
Forget this picture, and remember the Painter.
God is also such a great Painter that He has painted rivers,
mountains, sun, moon, stars. Kabir ji says that look ut the painting
and commune with the Painter. Painting is only for seeing, not for
communing. Painting is good upto seeing only. Praise the Painter
who has painted such a beautiful painting. Tune of music may be
great at its place, but is of what meaning without the musician.
Poem is very nice and emotional but it can not come into existence
without the poet. Painting is the creation of painter. The whole
universe is the creation of Creator. Because Creator is very great,
and His creation is also very big. Gurbani calls the whole universe
M
a painting. It is a different matter, if a painter paints one painting
O
and we do not get tired praising him. We say that you have done a
C
wonder, how nice painting of mountain you have painted. But
B .
who has made so lofty mountains, we never eulogize such a
U
Painter. We praise that painter who may make our painting nicely.
C L
But we have never thanked Him Who has made us. We praise a
painter who may make painting of flower, or flowing river or
OK
some cattle. But Who has made the flowing rivers, sun, moon,
O
stars, such a great painter has never come to our mind. We have
B
never thanked that, '0' God, you are a great Painter Bhagat Kabir
H
ji through his Bani preaches the world:-
K
SI
~afud~ij-S'OlIl3ft1~~ r~da'a111
~ ~ ~ ~n3f;:r ~ ~ CJTftr fu3at'n ct~ II
(»{or ~8o)
chachaa rachit chitar hai bhaaree.
taj chitrai chaetahu chitakaaree.
chitar bachitar eihai avajhaeraa.
taj chitrai chit raakh chitaeraa.12.
CHACHA: He ,')ainted the great picture of the world. Forget
this picture, and remember the Painter. This wondrous
painting is now the problem. Forget this picture and focus
your consciousness on the Painter. 12.
'0' Man ! Only see painting and keep Painter in the mind.
Generally it happens otherwise. Painter is forgotten and only
Jap Ji Sahib (Paurhi Fifth) / 59

painting remains in the mind. In this way false life of the man
passes. It is correct that when the man is child, he understands the
language of pictures. It is printed in the primer thus. Letter A is
printed and a picture of aeroplane is painted near it. 'B' is printed
and a picture of ban is painted nearby. Indeed child readily grasps
the picture. On seeing picture of aeroplane, he understands that
this is 'A' and by seeing picture of ball, he understands that it is
'B'. Due to these mental impressions, on growing up, man also
understands God through pictures. People have also made pictures
of hell and heaven and are available in the market. The persons,
who can not make map of their houses, have made these pictures.
This is all imagination.
God is Unanointed and Omnipresent. How He is unanointed
and omnipresent? Guru Teg Bahadur ji has given two very nice
examples for these:-
O M
a-rfr a- ~ ij;:rn iJTlft II
. C
B
Fralr fo;:TJft JW" ~ 3m Jffar ~II ~ II ~ II (~ EtB)
U
L
kaahae rae ban khojan jaaee.
C
sarab nivaasee sadaa alaepaa tohee sang samaaee.1. rehaao.
K
Why do you go looking for Him in the forest? Although he is
O
unattached, he dwells everywhere. He is always with you as
O
your companion. 1.Pause.
B
He, who is Omnipresent, is with you. Search and commune
H
IK
with Him. The question is, how that Omnipresent can be
S
unanointed? Two examples have been given:-
yulfHfu~~~ij-~wfuAA&11ft1l (~EtB)
puhap madh jio baas basat hai mukar maahey jaisae shaaee.
Like the fragrance which remains in the flower, and like the
reflection in the mirror,
He is Omnipresent as we are visible in mirror as a reflection
but we are not in the mirror. God is spread in the world but is not in
its grip. In this way He is Omnipresent and Unanointed. Mahatma
Tagore understood unanointment of God by observing sun rays
falling on the heap ofrefuse and began dancing. To the query from
his companions, he told that I have understood the unanointment
of God. The rays of the sun are touching the refuse but do not
become dirty. God is pervasive in my dirty body, but does not get
dirty; He is unanointed and sanctified. Guru Nanak Dev ji call
Him (fC'>dt'lC'i = fmr->,f;::rcr» Niranjan, free from smut, i.e.
unanointed. Guru ji says:-
ft'Ifo ~ fafo ~ H'QII

Those who have served God, are honoured. The question

arises: Does God requires our service? Perfect God is competent.
Service is done to persons weaker from us. What service is to be
done to Him who is Supreme? There is no need for His service, He
can be worshipped. But here Satguruji says:-
Gurbani explains Gurbani. Guru ji reveals this point as
M
under:-
m:cralGm5"~~\{9WO'M"II
C O
(»far ~oo)
B .
har kee ttehal kamaavanee japeeai prabh kaa naam.
U
I serve the Lord, and I chant the Name of God.
C L
God's service is to repeat His Name and nothing else. After
K
meditation one comes to know that I have only served myself. I
O
was weak but I have become like God by singing His Glory. By
O
repeating His virtues, one acquires those virtues. By saying God
B
as Omnipotent, one becomes powerful. By saying God as Donor,
H
K
one himself becomes donor. By saying God as Pervasive, one
S I
becomes large hearted. Therefore by saying God as Great, one
himself becomes great. Our saying has no effect on God:-
H" Jlfg fHfg et ~ UTfuu ~ 7) ~ UlTk 7) nrfu II ~ II

jae sabh mil kai aakhan paahey.
vaddaa na hovai ghaatt na jaae.2.
Even if they were all to meet together and recount them, You
would not be made any greater or lesser. 2.
As we say that Sun has got immense light. That light is not
there due to our saying. By our not saying, Sun's light will not
become dim. It is a supreme splendour. God is Commendable not
due to our saying, rather He is so even otherwise. Therefore
service is to be done for ourselves.
lap Ii Sahib (Paurhi Fifth) / 61

Those, who have meditated and served like this, will get
respect. Persons having power are respected in the world. Power
is acquired by meditating Omnipotent God. Now how to do
service of God. Guru Nanak Dev ji explains this as under:-
Nanak gaaveeai gunee nidhaan.
God is treasure of virtues. By accumulating virtues, man is
drawn towards God and comes to light. By accumulating vices,
man is dispelled from God. All virtues are great. But kindness and
contentment have been given great prominence in the religious
world. Without contentment man can not meditate and without
kindness man can not do service. Service is to be done of the
M
world and meditation is to be done of God. Service unites with the
O
C
world. Meditation unites with God. Contented can do meditation
.
Merciful can do service. World is apparent Form of God. Nirankar
B
U
means 'Formless God.' We have to commune with the Formless
L
God. After meditation we have to unite with the world. Only
K C
service can be done of 'Form' (~), not meditation. Meditation
is of Formless God. Service is of God with Form. Apparent God
O
(~) needs service, e.g., bathing, clothing, giving food,
O
B
medicine for the sick. Formless God (Nirankar) does not require
H
service. Service can be done due to kindness. Meditation can be
I K
done due to contentment. Guru ji says that;-
S Nanak gaaveeai gllnee nidhaan.

What to sing and how to sing? We do not know any rhythm,
nor do we know any virtue of God. Guruji advises us to sing with
love in the mind:-
gaaveeai sllneeai man rakheeai bhaao.
Your listen to His virtues for which attending congregation is
required wherein elucidation of Truth is being done. By listening
attentively, relation with God will be established. Relation is
established by speaking and listening. Enemy also sees but there
is no conversation and relation is not established. Therefore
relation with God depends upon listening and speaking. First we
have to listen the Word ofGod. According to Prophet Mohammad
Sahib Quran is Word of God. These have been revealed by God.
According to Rishi-Munis of India Vedas are Divine words (~
WC!l, Dev Bani). Guru Nanak Dev ji has said:-
jaisee mai aavai khasam kee baanee

taisarraa karee giaan vae laalo.
As the Word of the Forgiving Lord comes to me, so do I
express it, 0 La/o.
This is 'Bani' of God and I am only a medium. God speaks
through Super humans (Avtars). Therefore their Words never
become out-of-date, these are always fresh. Guru ji says:-
~ aMI;;fd ~ i8v!PJf')ft geafa" ~ mf'cit II
OM
C
(~ 401:)
B .
jio bolaavehi tio boleh suaamee kudarat kavan hamaaree.
U
As You cause me to speak, so do I speak, 0 Lord Master.
L
What other power do I have?
~lH1JT'ij"~~1I
K C
O O
~ ~ ~ 7)'1"(')'Cf ~ ~II t II ~~ II (~~t~)
B
baesumaar athaah aganat atolai.
H
jio bulaavahu tio Nanak daas bolai.8.21.
K
He is beyond calculation, beyond measure, uncountable and
SI
unfathomable. As You inspire him to speak, 0 Lord, so does
servant Nanak speak. 8.21.
'0' God! As You Commands, I speak.
After listening, one has to sing so that love springs up in the
mind. Love is a state of mind. If we remember some one daily,
then this remembrance becomes love. Therefore Satguru ji says
that sing and listen Gurbani and it will become love.
dukh parehar sukh ghar fai jaae.
Then all pains and suffering is dispelled and man rests in
Jap Ji Sahib (Paurhi Fifth) /63
comfort and bliss. When songs of God are to be sung, then these
are to be listened also. Ifthese are sung only and not listened, then
the song sung win vanish. If it is listened as well, then it will be
retained in the mind and love will spring up. As clay is the
medium in Islam to reach upto God, and water is the medium in
Hindu Dharam since all their temples are on the banks of rivers.
Guru Nanak Dev ji has made air as the medium to reach upto God.
We speak due to air only. Nature ofair is to speak. Therefore go on
repeating God's Name till man's ego finishes and then God starts
speaking through his body. '0' man! Go on speaking till you
acquire speachless state:-
qlitcJ em- em- ~ n ~ >HWO II

aTftJ ~ cf ~a6 ~ cf a* yqro II ~~~ \I (lJfor <t~~E)
M
kabir kaeso kaeso kookeeai na soeeai asaar.
O
raat divas kae kookanae kabehoo kae sunai pukaar.223.
C
Kabeer, chant the Name ofthe Beautifully-haired Lord; do not
will eventually hear your call. 223.

B .
sleep unaware. Chanting His Name night and day, the Lord
L U
C
~ ~ iUi Hl:f ~ Hl:f ~ Hl:f ~II
OK
~ 8!f cit;v ~ ~ O'!f tidlt!lR II
eik doo jeebha lakh hohey lakh hov~ lakh vees.
BO
lakh lakh gaerraa aakheeahi eaek naam jagdis.
H
If I had 100,000 tongues. and these were then multiplied
IK
twenty times more, with each tongue, I would repeat,
hundreds of thousands of times, the Name of the One, the
S
Lord of the Universe.
Go on repeating Waheguru Waheguru till God does speak
from your innerself: This is one spiritual path so that God may
manifest from innerself.
alafJ \.[9 <it ~ Hat 0l1?)T II .
keerat prabh kee gaao maeree rasanaa.
Sing the Praises of God, 0 my tongue.
Satguru ji has told this as a means to dispel pam and
suffering:-
dukh parehar sukh ghar laijaae.
Then the question arises what to sing and how to sing?
Satguruji tells that:-
guramukh naadang guramukh vaedang
guramukh rehiaa samaaee.
gur eesar gur gorakh baramaa gur paarabati maaee.
The words spoken by Guru ji are Music and Spiritual
Knowledge (Naad Ved):-
'Rfs~~~dtN!111'HO~~1I (~t.,,~)
sabh naad baed gurabaanee. Man raataa saarigapaanee.
Gurbani is the sound current of the Naad, the Vedas,
everything. My mind is attuned to the Lord of the Universe.
OM
Guru means a person who has become an icon of splendour.
Where God speaks, he does not speak himself:-
.C
~~iim"o~K~RI~~1I
U B
L
(~ "E~)
C
ho aapahu bar na jaanadaa mai kehiaa sabh hukamaao jeeo.
K
By myself, I do not even know how to speak; I speak all that
O
the Lord commands.
B O
Those words are to be repeated again and again. Which
KH
words? Which God has spoken, Which are Words of God? Where
I
an individual has confessed that whatever I have spoken, these are I
S
not my words. These are words of God. The song (Naad) sung by
Guru ji is celestial sound or Divine Song:-
~~~~II~II (~~"4)
anhad baanee naad vajaaeiaa.3.
The unstruck melody, the sound current of the Naad, vibrates
and resounds. 3.
Gunnukh Vedung:- (~~) The words spoken by Guruji
is Divine Knowledge.
guramukh rehiaa samaaee.
God is pervasive in the words spoken by Guruji. By repeating
those words, man can commune with God. Such words are present
in the world. Instead of reading, these words should be meditated
lap Ii Sahib (Paurhi Fifth) / 65

upon again and again. As Guru ji says, so great is the grandeur of
Guru:-
Guru is Vishnu because He is having "Element of purity
(Satogun) like him (Vishnu)". Guru is Shiv ji because He is
having ascetic instinct (Bairaagi Birtee) like him and Guru is
having serving nature like Paar Vati. Guru is having virtues of all
the gods. Therefore the glimpse of Guru ji is equivalent to the
glimpse of all the gods:-
There is great eulogy of Guru in India. One Bhagat says that I
M
am a sacrifice to Guruji who has shown me the Path to reach upto
O
C
God.
B .
jae houn jaanaa aakhaa naahee kehanaa kathan na jaaee.
L U
Guru Nanak Dev ji says that if I get to know God, I will not
C
mention it. Indeed when a person reaches upto celestial sound
K
O
(Anahat), then only God speaks from his innerself. These Words
O
are very great and it is impossible to manifest all these words.
B
Guru ji says that ifget to know that Supreme Power, then I will not
H
say this. Why not to say? Because.
K
SI
kehanaa kathan na jaaee.
Because He is so Great that my utterance is very small. Guru
Arjan Dev ji says that:-
falw ~ ~ ri crftr ~ H- ~ '5 QllOT ;:rrit II (~ J~4)

kiaa ho kathee kathae kath daekhaa
mai akath na kathanaa jaaee.
What should I say? While talking, I talk of seeing, but I cannot
describe the indescribable.
I have tried to say. But, '0' God! You do not come within my
saying. Then there is one prayer:-
gllraa eik daeh bujhaaee.
Hey Guruji ! You make me understand one thing, because:-
~ ~ pftr 3T ij;:fu l,fTq II fuQ ~ ~ ~ C'i"ll'Ci II 8 II
(»{or :J-'B)
eaek vasat boojheh taa hoveh paak.
bin boojhae toon sadaa naapaak.4.
If you could understand even one thing, then you would be
pure. Without understanding, you shall be forever impure.4.
Man gets sanctified by knowing "One". If we do not
understand "One", then we become impure. By knowing "One",
we know every thing. Ifa person knows every thing except "One",
even then he remains ignorant. Therefore Guru ji says:-
gu,aa eik daeh hujhaaee.
Hey Guruji ! You give me knowledge of "One" . Knowledge
M
of which "One"?
sahhana jian kaa eik dataa
C O
so mai visa' najaaee.5.
B .
L U
He, who is Donor and giving gifts to all animated being like
C
insects, worms, animals, water animals, vegetation and supplies
K
sustenance to all. You make me understands Him and:-
O O
so mai visa' najaaee.5.
B
I should not forget Him. Relation is established if some one
H
K
remains in the memory. On forgetting, relations are snapped. That
S I
is why Bhai Nand Lal ji says, "Hey Guru ! By Your beneficence
grant Your love and remembrance because by remembrance
relation with you is established. God is Radiance. By His
meditation, man becomes radiant. If we recollect a person in
suffering, it is meditation of suffering only.
Remembering world also gives pain and suffering because
world is full of suffering. Meditation of God gives comfort and
bliss. Guru ji says that make me understand that "One" who is
Donor for all beings and also I should not forget Him. He should
remain in my mind all the twenty-four hours.
guraa eik daeh hujhaaee.
sahhana jian kaa eik dataa
so mai visa' na jaaee. 5.
. Sahib (Paurhi Fifth) / 67
We have got life in donation. Sunlight, air, water, Body parts,
and parents all are got in charity. He is such a great Donor:-
~~~7)~1I
vaddaa daataa til na tamaae.
The Great Giver does not hold back anything.
He does not demand anything after giving so much in charity.
Guruji says:-
sabhana jian kaa eik dataa
so mai visar najaaee.5.
He is Donor for all beings. His remembrance may remain in
my mind. I should never forget Him. Hey Guru ji, I should get
such a foresight and such a yearning.
O M
Hey Guruji, You bestow beneficence. You do this favour.
.C
**
U B
C L
OK
BO
KH
S I

Paurhi Sixth
~ it faH
ola11r
~rifci~
~ fi:Iafo ~
~ emf" fci nm- mil
}{fa'Me' crao ~ H'fucsr
it fuq qya aft fi:N ¢ II
qror fuq ~ ~II
M
RSC')T ;:ftlHr QT ft!g ~
it H Fmfcr 0" iPl!t II e II
C O
B.
TIrath naavaa jae tis bhaavaa
yin bhaanae ke naae karee.
jaeti sirath oupaaee vaekhaa
yin karamaa ke milai laee.
L U
K
mat vich ratan javaahar maanik
C
O
jae eik gur kee sikh sunee.
O
B
sabhanaa jeeaa kaa eik dataa
H
50 mai visar na jaaee.6.
S IK Literal Meaning
If I am pleasing to Him, then that is my pilgrimage and
cleansing bath. Without pleasing Him, what good are ritual
cleansings? I Gaze upon all the created beings: Without the karma
ofgood actions, what are they given to receive? Within the mind
are gems, jewels and rubies, ifyou listen to the Guru s Teachings,
even once. The Guru has given me this one understanding: There
is only the One, the Giver ofall souls. May I neverforget Him! .6.
Explanation
Universal Guru, Guru Nanak Dev ji mentions some basic
religious views in this sacred sixth Paurhi. Ifwe are liked by God,
Jap Ji Sahib (Paurhi Sixth) / 69

then every thing is accepted and becomes sanctified. The mental
impressions of many previous births are washed away. The entire
religious performance is for getting acceptance of God.
Pilgrimage had been one of the means in the religious
performance since ancient times. The literal meaning of"Teerath"
is that bank from where to cross the river. That place is a
pilgrimage from where desire for meditation may spring up,
Divine Virtues may be acquired and the mind may be sanctified.
There are very many banks and pilgrimage places on the earth
where the saints and meditators had repeated the name of God. It
is a belief since ancient times and a fact also that when man
pronounces God's name, then wllter and earth absorb the power of
sound. Impact of meditation effects water more, whether it is a
river, tank or is lying in utencil. That is why it is seen that when
M
"Five Loved-Ones" (Pan] Pyare) recite Gurbani, then the water
O
becomes Nectar. Water absorbs Gurbani in its self. Water is
.C
capable to fully absorb sound waves of Shabad. Those rivers, on
B
the banks of which, saints and Rishi-Munis had done immense
U
meditation, had been and are being worshipped. Similarly earth is
L
effected. Therefore since the ancient times people have been
C
K
putting dust of the feet of the pious persons on their forehead and
O
feeling blessed. Eminent Saint Hafiz has said that if you want to
O
see from the beginning to the end then make collyrium of the dust
B
of the feet of pious person and put in your eyes and apply on your
H
forehead. Sahib Guru Arjan Dev ji says:-
S IK
~ ycJlf ~ J1cftIT Hn cit ~ II
antarajaarnee purakh bidaatae saradhaa rnan kee poorae.
o Inner-knower, Searcher of Hearts, 0 Primal Being,
Architect of Destiny: please fulfill this yearning of my mind.
'0' God! I have got one desire and request. You fulfil my
demand. You, with Your beneficence, give me this facility. What
is the desire?
?)TOQ~~~~H~cmJf30cit~1I811411
(~ 'l~)
Nanak daas eihai sukh rnaagai
rno ko kar santan kee dhoorae.4.5.
Nanak, Your slave, begs for this happiness: let me be the
dust of the feet of the Saints. 4. 5.
My only desire is that make me the dust of the feet of Pious
Persons. With the humming of God's Name, water becomes
Nectar and dust becomes Elixir by which purity of people and
depth of the other world become visible. Guru ji in this Paurhi
says that the aim of all the mortification is that we may be
accepted by God. I will only then take bath at the pilgrimages, ifl
am liked by You.
Tirath naavaa jae tis bhaavaa vin bhaanae ke naae karee.
I take bath at pilgrimage only ifyou like me. But ifYou do not
like, then this bath becomes useless. Then Guru ji says:-
jaeti sirath oupaaee vaekhaa vin karamaa ke milai lee.
Guru ji says that I see this universe, it is full of various
fortune. Only that much is got which is predestined.

O M
materials, wealth and property, but nothing is received without
.C
B
mat vich ratan javaahar maanikjae eik gur kee sikh sunee.
L U
Here Guru ji says one basic thing. Man has so far searched
K C
from outside. He has found pearls from the seas; gold, silver,
diamonds and gems from the mountains: sapphire and emeralds
O
from the sand and rivers. Whereas the world is full of precious
O
B
stones like jewels and gems; man's intellect is also full of gems,
H
jewels and rubies and many other things. There are a lot of things
K
SI
in the life of man, but man has not yet turned towards his inner
side.
mat vich ratan javaahar maanik
Man searches mountains with· some implements and some
other means and finds various types of good things. How to search
jewels from this life? Guru ji says:-
jae eik gul' kee sikh sunee.
You listen one advice of Guru. You listen one Word of Guru.
On listening jewels will manifest from the intellect; jewels of
knowledge, contentment, forgiveness and bliss and your intellect
will become a mine ofjewels. To search and discover these jewels,
Jap Ji Sahib (Paurhi Sixth) / 71
the advice of Guru is required so that his mind may introvert and
may search the innerself. There is only one method for the search.
Man should listen Guru's Shabad with deep attention. The more
deeply he will listen, deeper the attention will go. As much deeper
it goes, so many jewels will be obtained and the life will become
complete.
Bhagat Peepa ji says that I have searched multi-segmented
body and found nine jewels:-
~ sy ~ ~ ~ fcmr tr'lft'11
(')T Cl§ ~ (')T ~ ~ (Jllf att ~II ct II ~ II
it ~ mft fUj- it ijR jt tR" II (llful" e~lI)
kaaeiaa bahu khandd khojatae nav nidh paaee.
na kash aaeibo na kash jaaeibo ram ki duhaaee.1.rehaao.
jo brehamanddae soee pinddae jo khojai so paavai.
M
I searched throughout many realms. but I found the nine
treasures within the body. Nothing comes. and nothing goes;
C O
I pray to the Lord for Mercy.1.Pause. The One who pervades
finds Him there.

B .
the Universe also dwells in tho body; whoever seeks Him.
L U
Whatever God has kept hidden in the universe, the same has
K C
also been kept hidden in the human body. It has to be searched in
depth and nine jewels will be obtained. Man does not search and
O O
looses the opportunity. The intellect of man is radiant like the
B
Radiance ofGod:-
H
IK
}fc')~;lfu'~ij-~mr~1I (>Kor 88~)
S
man toon jot saroop hai aapanaa mool pachhaan.
o my mind. you are the embodiment of the Divine Light .
recognize your own origin.
One part of the mind is called intellect. When the ideas and
opinions start, then the mind is in two parts. When we remember
some one deeply, then the mind becomes memory. These are parts
ofthe mind only. Therefore on searching mind, God is manifested.
Therefore Guru ji says:-
~}fc') qi m ~ s'l!lll
eis man ko koee khojahu bhaaee.
Let each person examine his own mind. 0 Siblings of

Destiny.
HQ lfi:Id O'H' oQ' fofu ll'l!t II ClII ~ II (l1foT ct 'l ~t)

man khojath naam no nidh paaee.1.rehaao.
Examine your mind, and you shall obtain the nine treasures
of the Naam. 1. Pause.
By searching body, except blood, flesh, bones and marrow
nothing else will be obtained. Guru ji is also not advising us to
search the body, mind is to be searched and nine treasures will be
obtained.
sabhanaa jeeaa kaa eik dataa so mai visar na jaaee. 6.
Perception and insight are to be obtained from Guru.
Understanding ofthe world is obtained from parents, teachers and
OM
other persons. But perception ofthe jewels, lying in the inner self,
is to be acquired from Guru only, and no one else. Therefore Guru
.C
has great importance in the religious world. The path, which Guru
B
Nanak Dev ji has established, is called "Guru Ghar" or Gur Mat.
U
L
Without meeting Guru, it is very very difficult to reach up to God.
C
Guru is a path, therefore this path is called Guru Panth, the 'Path'
Guru?
OK
established and adorned by Guru. Then what is to be begged from
B O
H
IK
'0' Guruji, give me one understanding. Which one?
S sabhanaa jeeaa kaa eik dataa

I should never forget the Donor of all the living beings. On
forgetting, relations are broken. Even the close relation breaks
when the relative is forgotten. God is very close to us. Bhagat
Ravidas ji says:-
Clfu ar~eiHijllf V~ Hml ~ ff treln 811 ClII (l1foT ~llt)

keh ravidhaas haath pai naerai sehajae hoe so hoee.4.1.
Says Ravidas, the Lord is nearer than our own hands and
feet. Whatever will be. will beA.1.
Jap Ji Sahib (Pallrhi Sixth) /73

Our hand can be far away. God is Omnipresent. Then why is
He far away? Because He is not in our memory. God, who is
widespread and treasure of Divine Virtues, has gone out of our
mind so far away that many times man says that He is on the
seventh sky or at the seventh under world. There is no relation
with him, who is not in our mind. Guru makes a person to
understand this and His meditation starts in the innerself, then
man comes to know that He is nearer than our own hand:-
keh ravidhaas haath pai naerai sehajae hoe so hoee.4.1.
csrrij' a- 110 iffio Wlft" II

Jmf ~ RW ~ ~ Jffar FIH'lftIl ct II ~ II (~ Et8)
Kaahae rae ban khojan jaaee.
Sarab nivaasee sada alaepaa tohee sang samaaee.1.rehaao.
Why do you go looking for Him in the forest? Although he is
your companion. 1.Pause.

O M
unattached, he dwells everywhere. He is always with you as
C
B.
You have to learn this from Guru that He resides in your
U
innerself. But this insight will be acquired by praying to Guru and
not by order:-
C L
(')T(')Q ~
OK
n ~ (Ii'1'fg 't:f'R}f ~ ~ II ~~ II (~ 8"8)
Nanak hukam na chalee naal khasam chalai aradas.22.
o
O
Nanak, no one can issue commands to the Lord Master; let
B
H
us offer prayers instead. 22.
I K guraa eik daeh bujhaaee.
S
sabhanaa jeeaa kaa eik dataa
so mai visar na jaaee. 6.
I should not forget Donor of the entire animated beings. His
memory may remain forever in my mind. His memory will
manifest many jewels of Divine Virtues and will give supreme
bliss. On forgetting Him, man suffers and stumbles. How many
stumbles. Guru Arjan Dev ji says:-
~~~~JJi~1I (~"l~4)
Paramaesar tae bhuliaa viaapan sabhae rog.
Forgetting the Transcendent Lord, all sorts of illnesses are
contracted.
On forgetting Him, many diseases engulf the body and the
mind. Life becomes a hell. His remembrance makes the life
heaven. Therefore Guruji teaches us the skill of begging. What is
to be begged from Guru:-
sabhanaajeeaa kaa eik dIltaa
**
O M
. C
U B
C L
OK
BO
KH
S I
Jap Ji Sahib (Paurhi Sixth) /75

Paurhi Seventh
R tJaI" ri" ~ mr ~ ~II
~ lW Me' ~ (')Tft;r "iIi Ri" cifu II
;few ~ ~ et iJB' aftGfa" nfar ~ II
R faB' om 7) ~ ~ ~ n yii' cfn
cftGT ~ ~ afcr m ~ wn
f6dCl/f<! H ri Cl/e4faw H ~II
0'7)Cl'
~ cifu n Bnl f;::r faB' H cifu ri II .7 II
M
jae jug chaarae aarajaa hor dasoonee hoe.
O
navaa khanddaa vich jaaneeai naal chalai sabh koe.
C
changaa naao rakhaae kai jas keerat jag laee.
jae tis nadar na aavee ta vaat na puchhai kae.
keettaa andar keett kar dosee dos dharae.
B .
L
Nanak niragun gun karae gunavantiaa gun dae.
U
C
Taehaa koe na sujhee ji tis gun koe karae.7.
OK Literal Meaning
if
Oif
Even you could live throughout the four ages, or even ten
B
H
times more, and even you were known throughout the nine
K
continents andfollowed by all, with a good name and reputation,
S I
with praise andfame throughout the world- still, if the Lord does
not bless you with His Glance ofGrace, then who cares? What is
the use? Among worms, you would be considered a lowly worm,
and even contemptible sinners would hold you in contempt. 0
Nanak, God blesses the unworthy with virtue, and bestows virtue
on the virtuous. No one can even imagine anyone who can bestow
virtue upon Him. 7.
Explanation
In this seventh Paurhi of lap ji Sahib, Sri Guru Nanak Dev ji
mentions the basic yearning of man. Expectation ofliving is very
predominant in the depth of mind. Also it is a fact that as much
predominant is the expectation of living, so much predominant
will be the fear of death. These are two faces of the same coin and
these can not be separated. Whenever any old man blesses a child,
he says that you may live long, you may live thousand years. To
live a long life is not a blessing. There are trees of more than
thousand years of life on this earth. Python has a very long life.
There are such fish in sea who have life more than five hundred
years. Therefore very long life has no meaning. To live a
successful life is the principal precept of the religion. Satguru ji
says that if the age if very long. How long?
jae jug chaarae aarajaa hor dasoonee hoe.
SatgUru ji says that to live for five hundred years or one
thousand years is not a very big thing. Even if someone lives for
M
four epoches. Each epoch has a life ofmillions ofyears according
O
to the ancient religious scriptures and even ten times more than
this much long life.
.C
U B
jaejug chaarae aarajaa hor dasoonee hoe.
C L
The first yearning ofman is to live long. The second yearning
K
is that I should be known throughout the nine continents and every
O
body should follow me. Every one should admire me:-
B O
navaa khanddaa vich jaaneeai
H
naal chalai sabh koe.
K
SI
Alongwith a long life, man wants to be known and popular in
all the nine continents of the earth. Someone is known in his
family only. Some one is also known in the town. Some times man
becomes so capable that he becomes popular in his country. Some
times it so happens that man becomes so famous and eminent that
the whole world knows him. Satguru ji says that alongwith this
popularity if such a man is followed by an and:-
changaa naao rakhaae kaijas keel'at jag laee.
If he should have a good name and reputation, the whole
world may praise him and he is very eminent in the world. Guru ji
says that ifhe has got so many virtues:-
jae tis nadar na aavee ta vaat na puchhai kae.
Jap Ji Sahib (Paurhi Seventh) / 77

And if he has not been blessed by God's Glance of Grace,
which is very difficult to get, then no one will care for him here
and even after death. The life is passed without any use. It is easy
to rise in the estimation of the people. But it is very difficult to
come under the Glance of Grace ofGod. If a person has got a great
yearning for this life, then it means that no perfection has been
achieved. The yearning for the life comes to an end on acquiring
perfection and the fear of death also ends. Man is fundamentally
afraid of death. Man is not afraid of snake but he is fearful of
death. He sees his death hidden inside the snake. Man is not afraid
of lion but he seen his death hidden in the lion and therefore he
hides himself. This fear is spread in each and every part of body.
Therefore the wise people say that we should rise above the
M
yearning for life and fear of death. The basic instruction of
O
Dharam is founded on the twothings, viz., to rise above the
. C
yearning for life and to become fearless from death. There is a fear
B
of death only and death is considered of many types: financial,
U
political, social, religious, physical and intellectual. These are the
L
C
types of death.
K
'f a man is under debt and has nothing to take from anyone, it
O
is called financial death. People start saying that he has died
O
financially.
H B
If a person has been disgraced or dishonoured in the world,
then people start talking that so and so person has been
I K
stigmatized and has died socially. It is extremely difficult that he
S
will ever become respectful again. This is a social death.
Man dies physically when breathing comes to an end. If the
brain stops thinking, as is the case of an insane person, this is
called intellectual death, though he is physically alive. Such a
person has gone below humanity, rather he has gone below even
cattle. So people are afraid of such a person since he is
intellectually dead. There is a fear of death - whether this death is
physical, social, financial or political. There are persons moving
about in the countries of the whole world, by seeing them people
say that they have died politically. There was a time when they
had a say in the world and they were shining like a sun in the
world, but now they are not even twinkling like stars. This is a
political death.

There is a religious or spiritual death also. Guru Nanak Dev ji
mentions this:-
~ ~){fa' ~ II
l)fTl:(T (~~)
Aakhaa jeevaa visarai mar jaao.
Chanting His name, I live; forgetting Him, I die.
'0' God! When Your remembrance continues in my inner
self and I discuss about Yourself, then I remain alive, When Your
recollection stops, then I die. To forget God is death. Guru Arjan
Dev ji says that it is spiritual death. If a man is physically and
intellectually alive, but there is no contemplation of God, then the
pious persons say that he has died spiritually and religiously. Man
is afraid of death, whether it is political, social, religious or
M
financial, because he ceases to exist. This is due to his
O
imperfection. If he acquires perfection, then this death will be
. C
blissful. Kabir ji, the top most Bhagat has explained like this:-
csntto firH ~ 3" ;::,qr ri }(ij- Hfo ~"
U B
L
~ijf3"~~~II=?=?1I (~"l~E4)
K C
Kabir jis marnae tae jag ddarai maerae man anand.
Marnae hee tae paaeeai pooran paramaanand.22.
O O
Kabeer, the world is afraid of death - that death fills my mind
w;(h bliss. It is only by death that perfect, supreme bliss is
obtained. 22.
H B
I K
Death has become bliss because there is no longing for life
S
since he has reached the aim and destination oflife. When one has
reached the Home, then what to do with the path, viz., life. On
reaching the Feet of God, the longing for life as well as fear of
death come to an end.
People have been trying to get ambrosia since the ancient
times, so that the life may become longer. Hakims had been
preparing such calxes (~) since the ancient times which make
the life longer. There is also a lot of mention of Amar (Immortal)
Fruit in the stories in the scriptures. Man has spent his entire life in
the search of Amar Phal which perhaps is a medicinal herb to
make the life longer.
On another side Yogis are sitting by stopping the breath so
that life may become longer, to live for more time and save the
treasure of breaths and life. If a treasure is buried in the earth, it
Jap Ji Sahib (Paurhi Seventh) / 79
can not be used in any way, neither by the person himself nor by
anyone else. By sitting with stopped breath, life is passed without
any use. But the desire to live for a longer time compels a person
to practise such a penance. If some one becomes successful in
such a penance and he lives for four epoches (Yugs) and even for
ten times more and he is honoured in the whole world and people
are ready to follow him, Guru ji says that no one will care for him
in the Court of God without His Glance of Grace. Then what will
happen? Guruji clarifies thus:-
keettaa andar keett kar dosee dos dharae.
He will be considered very lowly worm. There are superior
worms also, like silk work. The worm of excreta is a lowly worm
M
so without the Glance of Grace ofGod, world famous man will be
O
made a lowly worm and will be ignored. Thereafter:-
dosee dos dharae.
.C
U B
Even despicable persons will not like him and will hold him in
contempt.
C L
K
Then Guru ji explains that Gates of God are never closed for
O
ever for anyone. But if some one knocks at His Door at any time,
O
the Door will be opened. He is so beneficent and Forgiver:-
H B
K
SI
Guruji says that ifman has got no virtue, but ifhe knocks at
His Door, He fills his pouch with Divine virtues like contentment,
forgiveness, gentleness, austerity, Divine Knowledge and bliss
etc. Therefore Satguru ji says that:-
All the virtues in the world belong to God, as the entire light
on the earth is from Sun. Guru ji says that He is so kind hearted
that He gives still more virtues to the virtuous and talented.
Taehaa koe na sujhee je tis gun koe karae.7.
Guru ji says that I have looked at the entire world and there is
no such donor like God who fills the pouch of virtueless persons
and also grants still more virtues to the virtuous. Their is no such
merciful bestower like God. It is seen that many times even on
asking, man does not give. But God is such a Donor that He gives
even without asking for:-
~ ~ ~ ~ 1i'7)iif" HV ~ tftQ"n ~811 ct II

(lffirr :J ~ )
anamangiaa daan daevanaa
kahu Nanak sach samaal jeeo.24.1.
You bestow Your Gifts, even if we do not ask for them. Says
Nanak, contemplate the True Lord. 24. 1.
He has given us body, parents, children, sunlight, air, water,
fire, earth etc., unasked. But we are not giving any thing in return,
nor He demands any thing. Therefore we should meditate on His
Name. But if our relation with Him is broken, then it is our
M
misfortune. Such a man will always remain in fear that I may not
O
C
die, I may not fall sick and so on. Guruji says that:-
~ cit Nor Oiit ih<!'" cit 0iitlH'Jr II

B .
LU
i Jmr ifllHr ~ iQ- JI"R' ~ II (lffirr ~o)
C
maranai kee chinta nahee jeevan kee nahee aas.
K
too sarab jeeaa pratipaalehee laekhai saas giraas.
OO
I have no anxiety about dying, and no hope of living. You are
the Cherisher of all beings; You keep the account of our
B
breaths and morsels of food.
H
K
SI
This state of fearlessness is obtained by those who meditate
on the Name of God who is fearless (Nirbhou) and they always
remain in bliss.
**
Jap Ji Sahib (Paurhi Seventh) /81

Paurhi Eighth
~ Urtr lito fffa 01lr II
~ lfafJ ~ ))f1'iilT'R" II .
~ ~ ~ l.fTaTg11
~ ijfu (') Ret ~"
(I)TOQ saror ~ ~II
~ ~ ll'l( CifT O'!J II t II
suni3i sidh peer sur naath.
suniai dharat dhaval aakaas.
suniai deep loa paataal.
OM
suniai poh na sakai kaal.
. C
B
Nanak bhagataa sada vigaas.
U
suniai dookh paap kaa naas.8.
L
K C Literal Meaning
O
Listening-the Siddhas, the spiritual teachers, the heroic
O
warriors, the yogic masters. Listening-the earth, its support and
B
the Akaashic ethers. Listening-the oceans, the lands ofthe world
H
K
and the nether regions ofthe underworld. Listening-Death cannot
SI
even touch you. 0 Nanak, the devotees are forever in bliss.
Listening-pain and sin are erased. 8.
Explanation
There is a great importance of listening Shabad (Word or
God's Name) in Sikhism. Listening is also the main means to
reach God. Guru Nanak Dev ji has told that if we accept Shabad as
the foundation to merge with God, then Shabad is a subject matter
of listening only.
Uptil now saints have been evolving various means to reach
and merge with God. They made anyone element of the body as a
principal means. There is a lot of water in the body. Keeping this
in mind, they used to take bath in the morning, at noon and in the
evening. Bathing in water at pilgrimage centres was considered as
spiritual-purification. It means that water was made as the main
element to reach God. Prostration, i.e. to rub forehead and nose on
the ground again and again and to put dust on the forehead, so
earth element was made the main element to reach God. The body
was warmed by sitting in the sun during May-June or by lighting
fire to do fumigation, this was the means to reach God and fire was
the main element. Jogis and Sadhus have been practising by
making fire as the main element to reach God.
Guru Nanak Dev ji has considered 'Shabad" as supreme and it
is a subject matter ofsky element. Guruji says that if we recite and
listen God's Name again and again, then one day man reaches
God. When Shabad goes inside through the ears, then it is
transmuted from celestial sound into sound and supreme
splendour and assists in the formation of Divine wealth from
has great importance. The basic line of this Paurhi is:-

O M
man's innerself. Shabad is a subject matter of listening. Listening
.C
B
Nanak bhagata sada vigaas.
U
suniai dookh paap kaa nas.9.
L
K C
Guruji says that saints always remain in bliss. No one remains
always happy. Who is laughing, we also see him weeping. So how
O
the saints have acquired happiness for all the twenty four hours.
O
B
Guru ji says that when their sufferings came to an end. Suffering
H
springs up from sins. When sins are erased, sufferings come to an
K
SI
end. Happiness has sprung up in the mind. The question is how the
sins were finished. Guru ji says that:-
On hearing Guru's Shabad and God's Name, the sins are
wiped out and suffering ends. As the sins and suffering ends,
happiness springs up. Therefore by pronouncing and listening to
God's Name, sins and suffering come to an end. But one has to
listen with full attention. Many times one man is speaking and the
other man is listening. But suddenly the listener says, please
repeat what you have said. I could not listen as my attention went
else where. So the attention should remain concentrated in
speaking and listening. Only thep sins and sutTering will end and
happiness will spring up. Guru ji further says:-
lap Ji Sahib (Paurhi Eighth) / 83
suniai sidh peer sur naath.
By listening man becomes religious person, spiritual guide,
god and Lord. By listening God's Name, a person attains spiritual
power and people say that he has become saint. By listening God's
Name, a person acquires nature of Dervis. By listening God's
Name, man acquires godly qualities and are manifested outside.
Then people say that he has become god. By listening God's
Name, a man becomes self-willed and people say, he has become
his own owner, and not any body's salve. He controls his life and
mind. Guruji then says:-
sun;a;dharatdhavalaakaa~
On listening to God's Name, man comes to know that this
M
earth remains steady with the support of God. On listening God's
O
Name, man understands the mystery of earth (~ / Dhawal) Ox
.C
and sky. Since the ancient times, it was the conception in India
B
that white Ox is supporting the earth on his horn. When it takes the
U
earth from one horn to the other, earthquake occurs. On hearing
L
C
God's Name man acquires the proper knowledge that white ox is,
K
in reality, the code of conduct of God. Earth and sky remains
O
steady on His support.
BOsun;a; deep loa paataal.
H
IK
By listening to God's Name, man acquires the knowledge of
regions, universe, islands and world. The pious persons and saints
S
have seen and mentioned regions, universes and countless earths.
At present science confirms that there are countless suns. Bhagat
Kabir has already said that:-
cffz ~ w et llCJd1TJi II cffz ~ l)fg cmmlJf II (»jar 'l 'lE ~)

kott soor jaa kai paragaas. kott mehaadhaev ar kabilaas.
Millions of sLlns shine for Him, millions of Shivas and Kailash
mountains.
Some one asked Kabir ji whether he has seen countless suns
and earths? Kabir ji said that only that person will know i~ whose
h~ and on the tongue God dwells:-

~ anrnr ~ itfe" II ~ ij"lf Wl:r cMl' frre II ~ II ~t II
(»{or ~~t)
kahu kabir jaanaigaa soe.
hiradai raam mukh raamai hoe.3.29.
Says Kabeer, he alone knows this, whose heart is filled with
the Lord, and whose mouth is also filled with the Lord. 3. 29.

Man has the most predominant fear of death. On listening
God's Name by his mind, man becomes fearless. The world is
fearful of death because God's Name has not entered in the
people's mind. Kabir ji says that:-
M
anrnr fuH ~ 3" mg ri HW Hfn ~ II
~ul3"~~~II~~1I
C O
(»{orct~E4)
.
kabir jis maranae tae jag ddarai maerae man aanand.
maranae hee tae paaeeai pooran paramaanand.22.
U B
Kabeer, the world is afraid of death - that death fills my mind
C L
with bliss. It is only by death that perfect, supreme bliss is
K
obtained. 22.
O O
B
H
IK
On hearing God's Name fear ofdeath can not reach. Man lives
S
fearlessly. He acquires immortal status. Such a person always
remains in bliss.
Nanak bhagata sada vigaas.
Why?
By listening God's Name, man's sins and suffering are wiped
out. His heart blossoms like a flower in the garden. Therefore
Guru ji says that there is always bliss in the inner selves of saints.
**
Jap Ji Sahib (Paurhi Eighth) /85
Paurhi Ninth
~ E1H2 lfOHT ~ II
~ Hftr R'l'S'd(t ~ II
~ ffilr ~ '3fo 'k II
~ WH3" ~ ~II
C')TOCif 80S'" ~ ~II
~ ~ ~ qr (")Tffll t II
suniai eesar barmaa eind.
M
suniai mukh saalaahan mand.
O
suniai jog jugat tan bhaed.
C
suniai saasat simrit vaed.
Nanak bhagathaa sadhaa vigaas.
B .
L U
K C Literal Meaning
O
Listening-Shiva, Brahma and Indra. Listening-even foul-
O
mouthedpeople praise Him. Listening-the technology ofYoga and
H B
the secrets ofthe body. Listening-the Shaastras, the Simritees and
the Vedas. 0 Nanak, the devotees are forever in bliss. Listening-
S IK
pain and sin are erased. 9.
Explanation
Guru Nanak Dev ji has enunciated four Paurhis in Jap ji Sahib
on the topic of "Listening" which is very import topic. What
happens on listening? When the essence of Shabad enters in the
inner self of the listener, then awareness springs up in the mind. It
is clear that by listening, sins are erased. What is sin? From which
thought, conduct and writing, the other person is hurt, that is sin.
When some one hurts the other person, then it rebounds with
much more force on him because he is a sinner and has caused
pain to the other person. This is Divine rule. He himself can not
remain in comfort.
Guruji says that who listens Gods's Name, his sins are erased.
His tendency to hurt others comes to an end. Similarly suffering is
wiped out, because no one has been hurt and no one has been
made to suffer. Due to extinction of sins and suffering: one
remains in bliss all the time.
Nanak bhagathaa sadhaa vigaas.
The state, which the listener acquires, Guruji describes that in
this way:-
suniai eesar baramaa eintl.
Status similar to Brahma is very ancient in this country. He
was philosopher and deep thinker. He used to think - What is
M
earth, sky, vegetation, life, animated beings, elements. In short, he
O
would peep inside every thing. He, who listens God's Name, gets
C
status similar to Brahma's, becomes learned like Brahma. Reciter
B .
of Naam will not remain unlearned. It is a different matter tha~
U
who has abandoned immoral deeds and remains engrossed' 'In
L
Naam Ras (Flavour of God's Name), common people call him
C
K
fool and ignorant. Saints enjoy butter where as the world drinks
O
butter milk. World enjoy immoral deeds and saints enjoy flavour
O
of God's Name. Who has obtained Naam Ras is not fool. He is
B
fool who considers butter milk every thing. Bhagat has got very
H
deep view. He is learned like Brahma:-
I K
S
suniai eesar barmaa eind.
Brahma is top most learned. By listening to God's Name, man
becomes recluse and wonderful like Shiv ji. Shiv ji is top most
recluse. By listening to God's Name, man becomes merciful like
Vishnu. He is top most beneficent. By listening God's Name, man
lives in luxury like Inder. Inder enjoys all the pleasures and
luxuries and is king of heaven. Therefore Guruji says that all the
above positions are obtained by li~tening to God's Name.
suniai mukh sa/ahan manti.
By listening God's Name, dull and humble persons will
1?ecome dignified and start praising God.
Jap Ji Sahib (Paurhi Ninth) / 87
suniaijogjugllt hln bhaed.
By listening God's Name, skills ofYoga are acquired and man
learns how to commune with God. As a person may say, quench
my thirst and water I will drink afterwards; satiate me first and
food I will take after wards. It is impossible. To learn skills of
Yoga and to commune with God, first God's Name has to be
uttered with the tongue and listen with the ears. Listening 'is to
walk the path of God. Who starts walking, reaches upto God.
Com:~iousness has to move with the support from God. Shabad is
the subject oflistening.
suniaijogjugat hln bhaed.
By listening God's Name, alongwith skills of Yoga, man also
comes to know the mysteries of the body. Which food and how
OM
much food can be digested? How blood is formed and how it
reaches various limbs ofthe body? How defects in the body come
.C
up and from which food? How body is afflicted with diseases and
B
how to cure these? Rishis Munis had wide knowledge ofthe body,
U
L
diseases and their cure since the ancient times and is described in
C
Vedic scriptures. They had detailed knowledge ofmedicinal herbs
OK
and their use. Modem science is also telling the same thing. How
they acquired this knowledge? By listening to God's Name,
O
alongwith the skill to commune with Him, mystries of the body
B
H
are also known. The count of the nerves and their importance is
K
detailed in the Vedic scriptures. Bhagat Naam Dev ji says that as
SI
some one listens to God's Name and it dwells in the inner self,
then along with blood, nectar also circulates in the nerves:-
elf id 1dlf6 ijfu llfi:r ~ thJy err fiR" ~ II

Jfdfcr ~ 'fi ~ JJfcr ~ ~ H'fcr dlll l <!Q II <t II(>HaT et3)
das bairaagan mohey bas keenaee panchahu kaa mitt naavo.
satar doe bharae anmrit sar bikh ko maar kadhavo.1.
I have brought the ten sensory organs under my control, and
erased every trace of the five thieves.
I have filled the seventy-tylo thousand nerve channels with
Ambrosial Nectar, and drained out the poison. 1.
Bhagat Naam Dev ji says that there are seventy-two nerves in
the body and in stead of blood, nectar is flowing in these. If there
88/ True Guru (Ideology ofJap Ji Sahib)
is an up-thrust in such a blood, it brings revolution. Ifsuch a blood
overflows at some place, that place becomes a memorial of the
martyr and a place of pilgrimage and worship. It will sanctify
people for centuries. It will also inspire people to commune with
God. The blood of pious persons is so pure. Guruji says that due
to this, the saints for ever remain happy:-
NalUlk bhagathaa sadhaa vigaas.
Why?
By listening to God's Name. the sins are erased and suffering
comes to an end. Therefore saints remain in eternal ecstasy.
**
O M
.C
U B
C L
OK
BO
H
S IK
Jap JiSahib (Paurhi Nimh) /89

Paurhi Tenth
~ II? ~ ~II
~ ~ CifTfeH6 16 II
~ \lf5 uf;J lRfu H'Q II
~ A HUf;:r ~II
(')TOCf ~ ~ ~II
~ ~ tJTtr CifT 6'T!f II cto II
suniai sat santokh giaan.
sunlal athasath kaa eisanaan.
suniai parr parr paavehey maan.
O M
C
suniai laagai sehaj dhiaan.
B
suniai dookh paap kaa naas.10. .
L U
Literal Meaning
K C
Listening-truth, contentment and spiritual wisdom. Listening-
O
take your cleansing bath at the sixty-eight places ofpilgrimage.
O
B
Listening-reading and reciting, honor is obtained. Listening-
H
intuitively grasp the essence ofmeditation. 0 Nanak, the devotees
K
are forever in bliss. Listening-pain and sin are erased.) o.
SI Explanation
Guru Nanak Dev ji is explaining the importance of listening.
By listening God's Name, pain and sins ofthe listeners are erased.
The tendency of the listener to hurt other:; come to an end.
Therefore he is also not hurt in retaliation. Since the pain and sins
have been erased, the listener remains in bliss for all the time.
suniai sat santokh giaan.
This is the third Paurhi about the importance of listening.
Guru Nanak Dev ji says that the listener of God's Name becomes
the possessor of truth, contentment and spiritual wisdom. If the

word "Truth' appears along with "Contentment", then the
meaning of the word 'Truth' will become "the inclination to give
charity". When the tendency to give springs up, then consider that
such a person has reached nearer to God. Innocent child only
knows to take. Ifhe has got a toy and we say him to give it to the
other child. He refuses and says that, that child will break it.
Inclination to give has not yet developed in the child. If after
growing young and even after growing old, the inclination to give
has not developed, then such a person is worldly and not religious
and Bhagat.
By listening God's Name, man becomes donor because he has
become contented. Only a contented person can donate. A
sorrowful, restless and uncontented person has a tendency to
snatch, not to give. Therefore Guruji says that contentment, truth
M
and charity develop in the person who listens God's Name.
O
Charity is for those who have lagged. Meditation is to be done of
. C
Him, who is ahead of all of us and charity is to be given to that
B
person who has lagged behind from us in knowledge, art, religion,
U
wealth or socially. Listener of God's Name is contented and
L
learned in reality because his knowledge is not literal. His
C
K
knowledge is by experience. When God's Name enters the body
O
through ears, it comes out along with gifts of truth, contentment
O
and knowledge.
H B suniai athasath leaa eisanaan.
IK
Listener of God's Name becomes sanctified as ifhe has taken
S
bath at sixty-eight sacred places. Pilgrimage centres are great but
this greatness is due to meditators and saints. Therefore Kabir ji
has put one question on this point:- ;.
Cilfu mtto~ ~~II

~ lIifT fq maat' ~II S II 8~ II (~ ssC\)
keh kabeer ho bhaeiaa oudaas.
Teerath baddaa ke har kaa daas.3.42.
Says Kabeer, I have become depressed; is the sacred shrine
of pilgrimage greater, or the slave of the Lord? .3.42.
Kabir ji says that servant of God is superior than pilgrimage.
Where Bhagat has taken birth, has meditated and where he died,
lap Ii Sahib (Paurhi Tenth) / 91

these places will become pilgrimage centres. Bhagats give birth to
pilgrimage and not vice versa. Pilgrimage has no capability to
bring forth Brahm Gyani (who has realised God). Brahm Gyani
himself is a pilgrimage on the move. Therefore Guru ji says that
the listener of God's Name becomes so sanctified as if he has
taken baths at sixty-eight pilgrimage centres.
suniai parr parr paavehey maan.
When someone listens God's Name deeply, then he wants to
know more. Then inclination to know more by reading scriptures
springs up. Therefore he reads or recites various scriptures and his
knowledge increases. Due to this he becomes respectable and is
honoured.
Some learned persons also interpret this in this way. What
M
honour man gets by studying, that honour can also be received by
listening to God's Name.
C O
B .
suniai laagai sehaj dhiaan.
L U
By listening God's Name, the scattered mind becomes steady
C
and conjoins with God, the Embodiment of tranquility. As God's
O K
Name enters in the inner self, the scattered mind is harmonized
and spiritual serenity is spread. To practice meditation is only to
O
make the mind steady. This is the greatness of listening God's
B
H
Name.
K
SI
Guru ji says that due to tranquil and steady mind, the Bhagats
(meditators) remain in eternal happiness.
suniai dookh paap loa naas.JO.
By listening God's Name, the sins are erased and therefore
suffering comes to an end.
**

Paurhi Eleventh
~ JW" ~ cl aJTQlI
~ Hlr l/tcr loP FaRid II
~ lJiQ' \lTilfu CJTY II
~ iJTlr 3t ~u
7)'(')Cf ~ Jft!T ~II
~ ~ UTlf (IT O'B'II ctct II
suniai saraa gunaa kae gaah.
M
suniai saekh peer paatisaah.
O
suniai andhae paavehi raahu.
C
sumal haath hovai asagaahu.
B.
suniai dookh paap kaa naas.11.
Literal Meaning
L U
K C
Listening-dive deep into the ocean of virtue. Listening-the
O
Shaykhs, religious scholars, spiritual teachers and emperors.
O
B
Listening-even the blindfind the Path. Listening-the Unreachable
H
comes within :your grasp. 0 Nanak, the devotees are forever in
IK
bliss. Listening-pain and sin are erased. JJ.
S Explanation
At the physical level, this is important that morsel of food, put
in the mouth, should go inside the stomach. Ifthere is vomiting, it
means that it has not been digested. By digesting, food becomes
blood, flesh, marrow and bones and gives energy to the brain. This
is essential to keep us alive.
God's Name (Gur Shabad) goes inside and becomes Divine
wealth, spiritual virtue, spiritual power and bliss. The morsel of
food goes inside easily. But the God's Name (Gur Shabad) enters
the mind with difficulty. For making thtf,entry easy, meditation
has to be practiced. Then at which pointjthe mind should be
stabilized? Where to keep .the attention fi~~4 on? Attention is to
-' '.' , .:. ,. ".:; .'
Jap Ji Sahib (Paurhi Eleyenth) /93

be fixed in listening Gur Shabad. It is clear that attention of man
has got great power. Where the attention will go, the attention
power will also go that side. If our attention is in some part of the
world or in some thing or in some colour or form, then all our
attention power will also wander there and we will be slowly
deprived of our energy. But if we commune in God's Name, we
will start getting energy and there is no loss of energy at all.
Listening is attention. If a person does not keep his attention
in the eyes, then he may not be able to reach his house. Some times
man, while going, passes over his house. After going forward he
thinks that I have left my house behind. Although the eyes were
seeing, yet the attention was not in the eyes. There are very many
persons who pronounce Om, Om or Ram Ram or Waheguru,
Waahegur but only a few listen also. The person who speaks
M
God's Name and listens also, becomes very much sanctified. His
O
C
pain and sins are finished.
B.
suniai saraa gunaa kae gaah.
L U
Ifsome one conjoins his attention in the God's Name that he is
C
speaking, then he becomes an ocean of virtues.
K
suniai saekh peer paatisaah.
O
O
Guruji says that he who listens God's Name, becomes Sheikh
H B
(Arabic word meaning Chief of the tribe) and spiritual guide and
king of kings. The king has got his kingdorp., throne, store,
K
SI
furniture and baggage. Bhai Gurdas ji has mentioned that the
Bhagat (ascetic) who listens God's Name is a king and has
similarly got throne of celibacy to sit on. He sits on the throne of
chastity and truth. Peace and contentment are his ministers. Right
dealings is his flag, on which cloth of patience is wrapped. He
dwells in 'Spiritual Splendour', which is his capital. Man has got
splendour but does not stay in it. Only Bhagats stay in their own
place. Kindness is his queen who accompanies him wherever he
goes. Destiny is his store. Love is his food to enjoy. Guru Arjan
Dev ji says that:-
BnY~*l1HaB'~11
~~~JfuR
HFall!Fa if ~ m:a- O'H" Fe<l i Few II ~ II ~ II
, sunahu lokaa mai praem ras paaeiaa.
durajan maarae vairee sanghaarae
. satigur mo ko har naam divaaeiaa.1.rehaao.
Listen, 0 people: I have tasted the elixir oflove. The evil ones
are dead, and my enemies are destroyed. The True Guru has
givfln me the Name of the Lord.1.Pause.
By the flavour of love he remains satiated. Bhai Gurdas ji
further mentions that his system of government is to have
relations full of affection with every one. Bhai Gurdas ji lastly
explains that in his inner self, musical instrument of unstruck
sound "Anhad" (Celestial sound heard by ascetic on reaching at
Dasam Dwar) rings all the twenty four hours. Since he is satiated
with Anhad, he is the real king. By listening God's Name man
becomes king ofkings:-
f;::m '&" ~ ~ ~II
OM
1.jiraH'Jl1.jifaH'~ 1I·~1.111
(")"I'O'CSf"
.C
jis no bakhasae sifat saalaah. Nanak patisahi patsaah.25.
B
One who is blessed to sing the Praises of the Lord, 0 Nanak,
U
is the king of kings. 25.
C L
K
suniai andhae paavehi raahu.
O O
By listening God's Name, an ignorant person also gets a path
B
to reach God. A spiritually blind person moves on with the voice
H
of Shabad on the path going towards God.
S IK suniai haath hovai asagaahu.

~ I Asgah means fathomless ocean. Hath (~) means
hand or arm or a measure of half yard. By listening to God's
Name, fathomless ocean becomes half a yard deep. It means that
the listener becomes capable to measure world and universe. In
other words, by listening to God's Name, a person acquires the
knowledge that: what is world? What is Formless God? He
acquires full knowledge.
suniai dookh paap kaa naas.l1.
By listening to God's Name, pain and suffering of the listener
comes to an end. Due to this, he remains in eternal bliss.
lap Ji Salijr(Baitt-hirli:iiMlnth) /95
Guruji has mentioned the Divine wealth which a listener gets
by listening God's Name. Listening to God's Name has a great
importance. This is the first step on the spiritual path. If a person
starts listening God's Name, it means that he has started to walk
on the path leading towards God. More the man listens, faster he
moves. That means more spiritual virtues are developing in him.
He will have more powerful attention (Surat / !fcI3'). Rather, he
becomes that much great. By walking in this way, one day he
merges with God.
**
OM
C
U B.
C L
OK
B O
K H
SI

Paurhi Twelfth
~ cit arfJ rn 7) iJTfu II
it cj em Mr ~II
Cf'I'aIfu Ciffif n ~ II
~ (iT ufu cmn ~"
~ 7)T}f ~ ~II
it cj Hfn iI"t Hfn cifu" II '=t ~ II
Mannae kee gat kehee na jaae.
Jae ko kehai pichhai pachhuthaae.
Kaagad kalam na likhanehaar.
Mannae kaa behi karan veechaar.
OM
Aisaa naam niranjan hoe.
.C
B
Jae ko mann jaanai man koe.12.
Literal Meaning
L U
K C
The state ofthefaithful cannot be described One who tries to
O
describe this shall regret the attempt. No paper. no pen, no scribe
B O
can record the state of the faithful. Such is the Name of the
Immaculate Lord Only one who has faith comes to know such a
H
K Explanation
state ofmind 12.
SI
After enunciating four Paurhis, highlighting the importance
of listening of God's Name, Guru Nanak Dev ji has enunciated
four Paurhis on the topic of compliance. Only that listening is
beneficial, if it is complied with. Without compliance, listening
becomes worthless. Therefore Guruji says that:-
~~ct~...:u~~af8d,a;:rr'ff II ("for=?~)
jinee sun kai manniaa ....ho sad balihaarai jaas.
Those who hear and believe, I am forever a sacrifice to them.
I am a sacrifice to him who has complied with after listening.
Singing and listening of that person is acceptable who has
Jap Ji Sahib (Paurhi Tweljih) / 97
complied and adopted in his life, otherwise it is meaningless.
Guru ji, in this first Paurhi of compliance, says:-
mannae kee gat kehee na jaae.
In this Paurhi there is only one Lan (w i£ ) {one ofthe vowel
sign in Gurmukhi Script} (~ ) in the word Manai (lffi"). Manai (>5)
which means who has accepted. In the remaining three Paurhis on
the topic ofcompliance, there are two "Ian" (w i.e '" ) {vowel sign
in Gurmukhi's script} on Manai I H* which means " who accepts,
what happens to him."
Who has accepted God's Name, his grandeur is inexpressible.
Then what is that grandeur which, according to Guru ji, is beyond
description? Indeed, great courage is required to accept Him who
has got no features, no colour, no appearance and no family. In the
O M
beginning blind faith is required to accept God, for whose
existence there is no positive evidence. Predominant feeling is
.C
required to accept Him. In the world, first we see a thing and then
B
demand it. Spiritual world rests on some other theory. First we
U
L
have to listen His Name, then we have to accept Him and
C
thereafter we desire. Thereafter we may have His glimpse, but
O K
with His grace only. This is contrary to the tradition of the world.
If nothing is visible in the world, then all untimely desires will
O
pass away automatically. Bhagat Kabir ji says:-
B
K H
flIQ w ~ mit ))fTJI" II (lJfar 'I 'IE'?)
SI
Bin daekhae oupajai nahi aasaa.
Without seeing something, the yearning for it does not arise.
If a thing is seen, then there springs up a desire to have it.
Desire is related to seeing. But great faith is required to accept and
see God, who is distinct from form and features. Therefore Guru ji
says:-
mannae kee gat kehee na jaae.
He, who has accepted God's Name, his grandeur can not be
stated, his eulogy is beyond description.
jae ko keha; p;chha; pachhuthaae.
If some one starts describing eulogy of such a person who has
98/ True Gum (Ideology ofJap Ji Sahib)
accepted God's Name and if he says that I have fully explained,
then when he comes to know the reality, he will. have to repent. It
is very difficult to fully narrate with tongue the inconceivable
world of God.
kaagad kalam na likhanehaar.
Then there is grandeur of writers. Since the ancient times
writers have been respected in the world of learned persons. The
writer is great who puts words in order and through the words
presents his views and philosophy to the wofld. B~Guru ji says
that neither there is such a writer, nor any pen and nor so much
paper, on which grandeur of man, who has accepted God's Name,
can be written.
(lJiorM
fa'ciw ~ ffflJ;ft))f ~ II dT itt Hfuw m '0 ~ II
C O ~E~)
kinakaa eaek jis jeea basaavai.
taa kee mehimaa ganee na aavai.
B .
L U
That one, in whose soul the One Lord dwells the praises of
C
his glory cannot be recounted.
OK
Therefore, who has accepted even one particle of the
Grandeur of God, his eulogy can not be described.
B O
mannae kaa behi karan veechaar.
H
IK
If the writers sit together and start discussing to write about
S
the greatness ofa person who has accepted God after listening His
virtues, they will not be able to do so. They have no such
capability nor there is power in their pen and enough paper.
aisaa naam niranjan hoe.
The Name of God is eternal. Niranjan means impeccable and
free from passion. God is unanointed. He is Omnipresent, even in
thief, and even in dishonest and wicked. But He is unsmeared as
sun rays remain unaffected by touching filth. Guru Teg Bahadur ji
says that Omnipresent God is unanointed:-
JfcJll ~ ~ ~ 3ift JffiJr JfHTt!l1l 9 II ~ II (lJior ~t8)

sarab nivasi sada alaepaa tohi sang samaaee.1.rehaao.
Jap Ji Sahib (Paurhi Twelfth) / 99

Although he is unattached, he dwells everywhere. He is
always with you as your companion. 1.Pause.
Guru Teg Bahadur ji explains His detachment thus:-
yul( Hftr ft:I@" U'H lffi? ~ ljaCJ HTfu AA ~ II (~ Et8)

puhap madh jio baas basat hai mukar maahey jaisae shaaee.
Like the fragrance which remains in the flower, and like the
reflection in the mirror,
He is widespread as fragrance is permeating in every petal of
the flower. God is pervasive in the universe but unanointed like a
reflection in the mirror. Although man is seeing himself in the
mirror, yet he himself is not in it and does not come in the grip.
jae ko mann jaana; man koe.12.
O M
But only he can come to know Lhis state, who has accepted
.C
that God is Immaculate and unanointed. There is no such paper,
B
pen and writer who can write the grandeur of the person who has
U
accepted the greatness of God's Name.
C L
O K **
B O
K H
SI

Paurhi Thirteen
~
~
~
~
~ 0Tij" ~ II
focft:I?;
;l ci Hf5 wt Hfo ~II~~II
mannai surat hovai man budh.
mannai sagal bhavan kee sudh.
mannai muh chottaa naa khaae.
mannai jam kai saath na jaae.
OM
.C
B
jae ko mann jaanai man koe.13.
Literal Meaning
L U
K C
The faithful have intuitive awareness and intelligence. The
O
faithful know about all worlds and realms. The faithful shall never
O
be struck across the face. The faithful do not have to go with the
B
Messenger of Death. Such is the Name of the Immaculate Lord.
H
IK Explanation
Only one who has faith comes to know such a state ofmind. 13.
S
This is the second Paurhi on the topic of compliance. Guru ji
says that there is no positive evidence for the existence of God.
Moreover God has no features, colour and appearance. There is
only evidence of Word (Shabad Pamaam /BlR" l.«JH1'e) for His
existence. One has to accept God though one has not seen Him.
For this blind faith is required for which great courage is needed.
Guru j i further says that the mind should wake up. Improper
ideas will not strike the awakened mind. Guru ji says advise the
mind:-
;:rrqr ij' }fi') i1 i dloil 13 " ("far ~t.?)
jaag rae man jaaganehaarae.
lap li Sahib (Paurhi Thirteen) / 101
Be wakeful, 0 my awakening mind!
'0' Mind, wake up.
What how it may awake?
fm.rfo fm.rfo fm.rfo ~ ~ HWw HQ ,.Pdl'i111 ~~ II

(l>for .9~t)
simar simar simar gur apunaa soeiaa man jaagaaee.23.
Remembering, remembering, remembering my Guru in
meditation, my sleeping mind is awakened.23.
Meditation of God's Name is to be done so that the mind may
wake up. Guru ji tells that his mind will fully awake who has
accepted God fully. Mind and intellect will become fully
conscious, due to which no wrong decisions will be taken at
individual, social, religious and political level. Guruji says that by
M
accepting God, intellect becomes so conscious that the decision of
O
C
a person communed with God is irrevocable. Therefore Guru ji
B.
says:-
U
manna; surat hova; man budh.
L
C
manna; sagal bhavan kee sudh.
OK
He, who has accepted God's Name, will acquire knowledge of
all the worlds, viz., sun, moon, stars, etc. It is astonishing that the
B O
knowledge about these given in the ancient Hindu scriptures can
H
not be proved wrong by the modern science. Rishi-Munis (learned
K
SI
persons) forecast the timing of Lunar eclipse and solar eclipse
taking place in India one year earlier. Astronomy became so
prevalent that it had great influence in the whole world. The main
point is that these people got knowledge of many worlds.
manna; muh chottaa naa khaae.
He who accepts God's Name, does not receive blows of
immoral deeds on the face. Anger, lust and greed appear on the
face and make it ugly. Therefore Guru j i says that he, who accepts
God's Name, is not affected by immoral deeds.
manna; jam kai saath na jaae.
He, who acknowledges the enlity of God, does not get blows
of the angel of death, which means cycle of birth and death does
not harm him. He is saved from the pain of the cycle of birth and
death. Birth is required to suffer pain which was the result of
immoral deeds. Death is also there, where birth is. All the pains of
the world are related to birth. Therefore Guru ji says that who
accepts God's Name, will not go with the messenger ofdeath. God
will be with Him.
Aisaa tulam niranjan hoe.
jae ko ItUlnn jaanai ItUln koe. J3.
God's Name is free from the smudge ofany type. Only he will
come to know this reality who has caused God to dwell in his
heart. Mother of a blind child says due to affection, you see with
my eyes. She says this from the core of her heart, but she also
knows that to see one's own eyes are required. Similarly to quench
the thirst, one has to drink water by one's own self. To have
M
perception of God, one has to make Him dwell in one's heart by
O
C
meditation. By seeing bunglow, cars and other decorations, it can
.
be estimated that the owner ofthis bunglow is a rich person. But if
B
U
owner of the Divine Powers has manifested in the heart of the
L
devotee, the neighbour will not come to know this. Even the
C
parents do not know. For the sake of twenty rupees, father Kalu
OK
Rai slapped Universal Guru, Guru Nanak Dev ji. Kekaee sends Sri
Ram Chander ji in exile for fourteen years, by taking whose name
BO
very many people get solace. Kanas is a maternal uncle but is
H
jealous of nephew, Super human Sri Krishan ji. He could not
IK
understand this grandeur.
S
Pride of external wealth and property is outside. Internal
restlessness of the person is not visible. But when God manifests
in the heart of the meditator with pomp and show, and Anhad
Dhuni (unstruck celestial sound) and the bliss received is not
known to the neighbour. Therefore Guru ji says that:-
Aisaa naam niranjan hoe.
.jae ko ItUlnn jaanai man koe. J3.
God's Name is free from scum. He, who has understood and
accepted, only he can enjoy His Flavour. But second or third
person sitting near him does not know that treasures of Divine
virtues has opened for him.
**
Jap Ji Sahib (Paurhi Thirteen) I 103
Paurhi Fourteenth
H* H'CJfar O'"a'" 7) ll'ft!""
lffi" \lfa' ~ ~ wrell
lffi" HiD' 7) ~ li!J II
lffi" trcr>f R3l ~"
~ O'!f ~ ~II
;l Ii lifo iI'<! Hfo ~ II ~B II
mannai maarag thaak na paae.
mannai pat sio paragatt jaae.
mannai mag na chalai panth.
O M
mannai dharam saeti sanabandh.
. C
B
U
C L Literal Meaning
OK
The path of the faithful shall never be blocked The faithful
O
shall depart with honor andfame. The faithful do notfollow empty
H B
religious rituals. The faithful are firmly bound to the Dharma.
Such is the Name ofthe Immaculate Lord Only one who hasfaith
S IK
comes to know such a state ofmind 14.
Explanation
Sri Guru Nanak Dev ji is explaining the importal1ce of
accepting the existence of God in the four Paurhis of "Manai' (to
accept, to acknowledge). Great courage is required to accept Him,
who is beyond mind, intellect, speech and organs of perception;
who can not come within assumption completely and is unseen.
To have a state of acceptance, initially one has to listen. Therefore
listening is as important in the religious world as accepting.
Listening is the first step and accepting is the second step. Guru ji
says that God's Name is without smudge. Guruji has repeated this
point in the four Paurhis of"Manai":-

God is without smudge, stigmas and is unanointed. His
neutrality will be only then known when some one accepts Him
with complete faith:-
w it foe" flnyB' 1{S ~\1

~ ~ faH Hfn \{dlc:' Few \I (»for ~t4)
jaa kai ridai bisavaas prabh aaeiaa.
tat giaan tis man pragattaaeiaa.
One whose heart is filled with faith in God the essence of
spiritual wisdom is revealed to his mind.
There is no doubt in the existence of the world. Doubt arises
in the case of God. If some one says that Sun is there. The other
M
person readily agrees. Similarly man agrees in case of earth, sun,
O
C
moon, planets, since these are visible. Ifsome one says that God is
.
there. Then the other person will not say with that much
B
U
confidence as God is not visible like sun. Then doubt rises that He
L
mayor may not be there. This dual feeling springs up immediately
K C
and due to these doubts, the mind becomes dirty and doubts daily
go on increasing. Due to this the feeling of denial regarding God
grows:-
O O
H B
JroH~~~~mmr~ri"1I (l)(ar~<t~)
K
sehasai jeeo maleen hai kit sanjam dhota jaaeae.
SI
The soul is polluted by skepticism; how can it be cleansed?
Guru Amar Dass ji S'iys that there is a dirt of doubts in the
conscience of man. The doubt is about God, not world. Doubt is
on truth, not on lie. Doubt is on contentment, not on greed. Ifsome
one says that so and so person is greedy. The other person will
readily agree. Ifsome one says that so and so person is contented.
Then the other person thinks perhaps. Doubt arises. If we talk
about God, there the doubt arises. Guru ji says that when there is
faith, only then devoti?n of God manifests:-
... !.
jaa leai ridai bisavaas prabh aaeiaa.

By accepting God's Name, what stage of such a person
Jap Jj Sahib (Paurhi Fourteenth) / ) 05
becomes. Guru ji describes in this way:-
"""'1UIi """,rag thtUllc lUI paae.
Those persons who accept God's Name, can not be cheated on
the way. They do not face obsttuction of any kind. There is no
interruption in their ways:-
ftIuIn f-.6 1H6 Jffir ~ 61JI6' HfdCDfd 7i'H' fit:f1fellfTlI
~ lI'\f ri JIfir ~ if6" nr6ir Bftr lIIfcr lJf'fuIIfTa 811 ~ IIl1~ N
(lJfar ~ =?=? )
Bighan binaasan sabh dukh nasan satigur naam drirraaeiaa.
khoeae paap bheae sabh paavan
jan naanak sukh ghar aaeiaa.4.3.53.
The True Guru has implanted the Naam, the Name of the
Lord, within me; it is the Biminator of obstructions, the
O
been purified; servant Nanak has returned to his home ofM
Destroyer of all pains. All of my sins were erased, and I have
peace.4.3.53.
. C
U B
We are doing work. There is an interruption. It is a disease.
L
Those persons, who accept God's Name, do not face any
C
interruption. About this Guruji says:-
em- ftIuIn taB" waS ft:urK
Oft:1Q" Bt lIIfcr
8' RRa- ~ II
0'6C1' ~ ~
B O ~ II ~ II
kott bighan tis laagatae jis no visarai naao.
(lJfar 4~8)
K H
Nanak anadin bilapatae jio sunnjai ghar kaao.2.
I
Millions of misfortunes block the way of one who forgets the
oS
Name of the Lord.
a a
Nanak, like crow in deserted house, he cries out, night
and day. 2.
Not one, many interruptions will come in the way.
Obstructions of millions of types will come up in the way. While
doing work, there comes obstruction. While going some where,
there springs up interruption. But there is no obstruction in the
way of a person who accepts God's Name. He starts going on the
path of God with ease. No immoral deed has courage to stand in
the way of the meditator. There is nothing like this.
IIUlnlUli maarag thaak na paae.
lIUlRIUli pat sio paragattjaae.
106 I True Guru (Ideology ofJap Ji Sahib)
He, who accepts God's Name with faith and sincerity, goes to
the Royal Court of Perfect God with honour.
manna; mag na chala; panth.
manna; dharam saet; sanabandh.
He, who accepts God's Name, does not entangle in the sects
and religious embarrassing situations. Guruji's Wak (Word) from
Varan ton vadheek (~ff~);-
l.ilP" Q.H" 7) iPW ¢ fd ~ II

(')TOCf ufo fsRd I Fe- ci ~ oof« ~ II ~t: II ("far "t8~E)
panthaa praem na jaanee bhoolee firai gavaar.
Nanak har bisaraae kai poudae narak andhaar.18.
Those who do not know the way of love are foolish; they
wander lost and confused.
M
o Nanak, forgetting the Lord, they fall into the deep, dark pit
O
of hell. 18.
.C
Pantha (lfuT) means short path. They do not go through short-
cuts. They walk on the open road.
U B
L
mannai mag na chalai panth.
C
K
He does not follow narrow paths of small sects. Only one
O
person can walk on a narrow path, not possible for many. He
shady:-
B O
walks independently who accepts God's Name. His path is
H
IK
manna; mag na chalai panth.
S
manna; dharam saet; sanabandh.
Those who accept God's Name, get a direct relation with
religion (llOH) and God's Code of Conduct. They acquire skill of
living and method of meditation. They get linked to His
Command.
jae ko mannjaana; man koe.14.
God's Name is without smudge. Or.ly they can enjoy the bliss
of this state, who have accepted God's Name and have adopted in
the inner self.
**
Jap Ji Sahib (Paurhi Fourteenth) 1107
Paurhi Fifteenth
>ffi' ~II
>ffi' W'Q"IgII
~~~Q@" fmfll
>ffi' O'C')Q ~ "0 mrll
~ O'H" focft:r?r ~ II
;l ci >if5 ~ Hfo em- II ct 4 II
mannai paavehi mokh duaar.
mannai paravaarai saadhaar.
M
mannai tarai tarae gur sikh.
O
mannai Nanak bhavehi na bhikh.
aisaa naam
.
niranjan hoe.
C
B
L U
Literal Meaning
K C
Thefaithfulfind the Door ofLiberation. The faithful uplift and
O
redeem their family and relations. The faithful are saved, and
O
carried across with the Sikhs ofthe Guru. The faithful, 0 Nanak,
H B
do not wander around begging. Such is the Name of the
Immaculate Lord Only one who has faith comes to know such a
K
SI
state ofmind 15.
Explanation
This is the last Paurhi on the topic of "accepting" what has
been listened in the earlier four Paurhis (from No.8 to No.II). In
this Paurhi, Guru ji says that those, who accept inaccessible,
imperceptible and invisible Perfect God, reach the door of
salvation. Man, in his inner self, has an ardent desire to get
salvation, Slavery is a suffering and bondage. Freedom is comfort
and pleasure.
Many times man thinks that he is living in bondage politically
or socially or financially. Financially he has to live under some
one's pressure. Socially he has to perform many rituals under
compulsion. Many political rules become a source of pain and
suffering. Therefore man is bound tightly externally. Internally,
Guru ji says:-
O'OQ ~ ~ 3'a" ar5t if;:fto II (llfor 4~4)
Nanak aougun jaetarrae taetae galee janjeer.
o Nanak, as many as are the sins one commits, so many are
the chains around his neck.
All the vices are chains around the neck. Guruji says that man
has got so many vices as much there is water in the ocean.
~ mffi" WOIg oifa sfcr,r- 3'a" ~ ~ II

~ aasr ~ fifmJ ~ ~ \llfif ~II ~ II (llfor'l4E)
jaetaa samund saagar neer bhariaa taetae aougan hamaarae.
M
daeiaa karahu kichh mihar oupaavahu
O
ddubadae pathar taarae.5.
.C
As the seas and the oceans are overflowing with water, so
B
vast are my own sins. Please, shower me with Your Mercy,
U
and take pity upon me. f am a sinking stone - please carry me
L
across! .5.
K C
'0' God! By committing sins, we have become stone-hearted.
O
Be merciful and benevolent, so that we, stone-hearted, may also
O
cross-over. According to mythology when bridge to cross-over
B
the sea to reach Sri Lanka was made, those stones, on which 'Ram
H
Naam' was written, began to float on the sea water and the bridge
K
SI
was completed. The point is that if a stone hearted fellow starts
uttering God's Name from the core ofhis heart, then he will cross-
over the Ocean of existence.
mannai paavehi mokh duaar.
Guru ji says that man has got so many vices as much there is
water in the ocean. Vice is a bondage. Bondagt: is suffering. Man
wants liberty. Externally man can get liberty. But vices are mental
bondage and man's mind remains in bondage. Therefore Guru ji
says:-
mannaiparavaaraisaadhaar.
Those, who accept God's Name, reach the door of salvation
where there is no bondage. All bonds are broken. Those who
accept God's Name, are also helpful to their families.
Jap Ji Sahib (Paurhi Fifteenth) / 109
fffH fm.rcra' Hfs ~ 0T'RfJ fu'aijt ~ ~ II (~ BtE)
jis simarat sabh kilavikh naaseh pitaree hoe oudhaaro.
Remembering Him, all sins are erased, and ones generations
are saved.
If a person is repeating God's Name with full attention and
faith, then his manes (souls of departed ancestors) who are still in
the cycle of birth and death, also get salvation. His spiritual power
reaches upto his ancestors. By seeing him in bliss, in contentment
and his blooming forehand, his family members also get
motivated to repeat God's Name. Thus he is also helpful to the
family.
manna; tara; tarae gur sikh.
Who has accepted God's Name, he himself attains salvation
OM
and also by his guidance helps other Gursikhs to attain salvation.
Only God's Name is support for attaining salvation. Kabir ji says
.C
that boat of man's life has become old and it has got thousands of
B
holes. Boat is liable to sink even with one hole as the water enters
U
L
through it. But the boat of man's life has got thousands of holes
C
and its crossing-over is very difficult.
F i1'clK
OO
cnitcr i;p- traiW ij'ifIG II
~~fafcr~!if;:mfiTo9'01I a411 (~"\~EE)
B
kabeer baerraa jarajaraa foottae shaek hajaar.
H
K
harooeae harooeae tir geae ddoobae jin sir bhaar.35.
SI
Kabeer, the boat is old, and it has thousands of holes. Those
who are light get across, while those who carry the weight of
their sins on their heads are drowned. 35.
Secondly, man has done a very strange thing. He has loaded
stones in this old boat with thousands of holes. It will do sink.
Those persons whose boats are light without any holes, they will
reach the other side early. Guru Arjan Dev ji says:-
1lrcl'cr lPW aRffir U'll f*e' ik ~ II (~ ,,\00"\)
Bikaar paathar galeh baadhae nind pott siraae.
The stone of corruption is tied around your neck, and the load
of slander is on your head.
People put rosary with stone beads of evil deeds in their neck
and carry package of deprecation on their head. Now how such a
man with heavy weight ofdeprecation on the head will cross-over
the wavy ocean. He will definitely drown. When the life boat was
new, without holes and without stigma, man never thought of
having bliss of God's meditation. But those persons, who repeat
God's Name, their holes start getting covered up. Those persons,
who accept the entity ofGod completely and with faith their holes
ofevil deeds are covered with the grace ofGod. The evil deeds are
covered under the garb of beneficence of God. Guru ji says that
those who accept God's Name, cross-over the ocean of existence
and by their guidance help other Gursikhs also to CTOSS-OVer.-
numlUli NtIIUlk b1uIvehi lUI bhikh.
Those who accept God's Name, they do not meander in sects
having distinctive dress. They do not beg from place to place.
they attain stability.

OM
Their desire to adopt this path or that path comes to an end, and
C
B.
aisaa lUIam niranjan hoe.
U
jae ko IIUInn jaalUli IIUIn koe.Is.
C L
God's Name is without smudge and stigmas. If some one
K
accepts His Name with full faith, then he will be in bliss and only
O
he will know about this. He attains salvation. He is also helpful to
O
his family. Other persons under his guidance also attain salvation.
B
Those who accept God's Name, do not walk the path having
H
obstructions. In this way they engross in God and acquire Divine
IK
virtues. Other persons do not know about such an engrossed man
S
having bliss. Guru ji repeats these lines again and again.
aisaa lUIam niranjan hoe.
jae ko IIUInn jaalUli IIUIn koe.Is.
God's Name removes pain and suffering and is pure and
sanctified. Only he knows the bliss who accepts God's Name. The
entire activity of listening is to accept and adopt God's Name.
Guru ji says that the state of such a person is beyond description:-
et
fi:Icr:t ~ lifc9Hr_~ ire 8 r8d ·8 ifIH H (lJIar ~-')
jinee sun kai manniaa .... ho sad balihaarai jaas.
Those who hear and believe, I am forever a sacrifice to them.
** Jap Ji Sahib (Paurhi Fifteenth) /111

Paurhi Sixteenth
lhr ~ lhr l(ijQ'TQU W \Rfu ~ wou
W ijvfu ~ a'WQ11 \hp" CfT ~ ~ t1:PwQ11
;l ~ ~ d m et m ~ BH'911
~II
~ lJaH" ~ CfT y¥ II ~ ~ oftpw ftrro HfJII
;l it ~ ~ ~II m ~ ~ ~II
tlGal ijg w ag ijgrr faJr a- STg ~ ~ ~II
iiPH" iI'f3" cfarr cl ~II Jm')T ~ ~ ~u
~ W mftf ~ iifuu W ~ ~ ~II
~ ~ ~ ~II ciol ~ ~ ~ ~II
O M
C
B.
cfup- ~ ~ ~II fall a- ~ m:r~II
LURWHfa" f(*)do(id" cte"

~ ~ aw ~II ~ (') ~ ~ ~II
it ~ R ~ m- OfTa"II ~ JrnT
K C
panch parvan panch paradhan.
O
panchae paveh darageh man.
O
panchae soheh dar raajaan.
B
panchaa kaa gur eaek dhiaan.
H
jae ko kehai karai veechaar.
IK
kartae kai karnai nahi sumar.
S
dhaul dharam daeiaa ka poot.
santokh thaap rakhiaa jin soot.
jae ko bujhai hovai sachiaar.
dhavalai oupar kaetaa bhaar.
dharatee hor parai hor hor.
tis tae bhaar talai kavan jor.
jeea jaat rangaa kae naav.
sabhana Iikhiaa vurri kalam.
eaehu Jaekha likh janai koe.
laekhaa likhiaa kaetaa hoe.
kaetaa taan suaalihu roop.
kaeti daat janai kaun koot.
kita pasaao eaeko kavaao.
tis tae hoeae lakh dariaao.

kudrat kavan kahan vichar_
variaan na java eaek var.
jo tudh bhavai saaee bhaIi kaar.
Tu sada sIamat rWankar.16_
LitenllMetming
TIle chosen ones. the self-ded. an! accepted and appmved
The chosen ones an! honored ill lite Court ofllte Lonl.. The chosen
ones look beautiful ill the COlITIS of kiIrg3. TIre chosen ones
mediJote single-mindedJy on the GIInL. No IIIOIteT IJow "",m
anyone tries to explain and tlescribe them. lite actiofIs of lite
Creolor connot be cmmJed.. The 1"f.YIlriall1ndl is Dhanrta. lite son
ofcompassion; this is what patiently hoItb lite eortIr ill its pIoce.
One who understands this becomes InItIrfuL What a greoIload
M
there is on the bull! So many worlds beyond this world-so 1UY
O
many! What power holds them. and SIIpJJOrIS tlteir weight? TIre
C
names and the colors ofthe assorted species of beings ~ all
B .
inscribed by the Ever-jlowing Pen of God Who blows IJow to
U
write this accmmJ? .Just imagine what a Imge scroll it WOIIld tob!!
C L
What power! What fascinoling beoMIy! And wItat gifts! Who am
brow their extent? You creoted lite l1QS/ expanse oflite UIIiw!ne
K
with One WoTrl! HlIIftIreds of thmJsonds ofriven began to .flow.
O
O
How COlI Your CreoJive Potency be described? J COIIIIOI ePen once
B
be a socrifice to You. WIratew!r ~ YOII is the only good done.
H
You. Eternal and FonnJess One! ./6_
K Explanation
SI
Gmu Nanak Dev ji is describing nature in this Paurhi. He bas
enWICiated four Pambis on this topic 01:-
btbwt hwur ....,.
Guru ji says who am I to say the csrimation ofnature and sing

the glory of nabJre. I can not have the capability to be a sacrifice
J even once. How great is nature? What is happc:uing 1herein? It is
bcyood description. Even then somewhat bas been described..
Gmu ji first mentions about the eminent persons of die 118bJre:-
,..:II".,..,. ,.,.:11,.",.,...
~pIfPdJ_.d.....
lIpJi s.bib(P-'iSi,s "')/113

Panch (m;) means arbitrator, chief. Since the ancient times i
India arbitrators used to give social, religious and politic I
decisions. Panch means five also. When some one, by communin
with God becomes powerful like five persons, he is call
'Panch'. Here it means pious person who has communed wi
God. God is the greatest of all. A person communed with Him
also great. He is Panch (chief). Guru j i says:-
panch parvan.....
The pious persons are acknowledged in the world beca
they do not harm anyone.
panch paradhan.
These saints are eminent. They are the top most.
panchae paveh darageh man.
O M
. C
B
Guru ji says that whereas they are recognised by thc worl ,
U
they are also accepted in the Royal Court of God, and
next world.
C L
respected there. They earn name and fame in this world and
O K
panchae sohel' dar raajaan.
B O
These eminent persons and saints are also dignified in t
H
courts of kings. They are decoration of the congregations.
K
SI
panchaa kaa gur eaek dhiaan.
The attention of these pious persons is engrossed in Guru
God. The attention of common man is in worldly materials. H s
energy through attention also scatters outside and is wasted.
feels weak. By communing with God one starts getting ener ,
since He is the source of all energy. The pious persons know th s
and remain engrossed in God. Now Guru ji changes the topic
says that if some one has become pious person, will he be able
explain the entire estimation about the creation of God?
jae ko keha; kara; veechaar.
Guru ji has raised this point because in the scriptures writt
in the ancient times, it was mentioned therein: when God made t

universe? How much He made? And all the details about the
universe were estimated and described. Howsoever great one may
become, but this does not mean that now he has estimated fully the
creation of God. Therefore Guruji says:-
jae ko kehai karai veechaar.
If some one may estimate the creation of God and may then
describe this, then Guru ji says:-
But it can not be calculated. What He has created, is beyond
calculation. Man has got three methods to understand any thing -
'By measuring, By weighing and By counting'. God is beyond
these measures.
men~3ar~~~lIctll~1I
OM
(>idTt)
C
B.
koe na jaanai taeraa kaeta kaevadd cheeraa.1.rehaao.
No one knows the extent or the vastness of Your
U
Expanse.1.Pause.
C L
~~~tfTfull
OK (>idT .?t.?)
O
atul kio toliaa jaae.
B
How can the un weighable be weighed?
H
IK
How to weigh Him? Measures made by God can stand the test
in case of materials, but not completely. But can these stand test
S
on God. In the religious world this thought can not even arise.
What Creator has created, that can not be calculated or
counted. Once this thought became prevalent in our country that
white bull has lifted our earth and the entire weight of the earth is
on that bull. Guru ji explains what in reality that white bull is?
Righteousness is the white bull. It is the code of conduct of
God and is irrevocable rule. On its support sky, earth, stars, sun,
Jap Ji Sahib (Paurhi Sixteenth) / 115

moon and planets are staying steady. Every thing is staying steady
according to His rules and regulations. These rules and
regulations are called (Dharam) Righteousness and it was born
from the Glance of Grace of God and tenderness. Wherever man
follows His code of conduct, it is preceded by tenderness. Guru ji
says that this earth is staying steady on the support of His code of
conduct and not on the white bull.
This code of conduct is born from His compassion. According
to the Ideology of Guru Nanak Dev ji, Dharam (Righteousness)
has born from compassion and contentment. Compassion
connects the man with the world and contentment communes the
man with God. God is ahead and world is behind. We should serve
ahead of us. Therefore Guruji says:-

O M
those who have lagged behind. We should meditate on God who is
.C
B
L U
God has strung the thread of contentment in the whole
C
materials. Every one is happy as he is. The main point is that only
O K
a contented man will commune with God. To live according to
one's nature and remain contented is Dharam. All the birds,
O
animals, insects, etc. are contented at their places. According to
B
H
mythology, at the time of attaining salvation, Prehlad told God
K
SI
that all living beings of my city should live with me in heaven.
God advised Prehlad, to first ask them whether they want to live in
heaven.
Accordingly Prehlad came and asked Pig first whether he
wants to live in bliss in heaven as pernlitted by God. Pig told him
that he was ready to live there provided filth is there. For the pig,
filth is hel\ven. So every living being is contented where ever he
IS.

Guru ji further says:-
jae ko bujhai hovai sachiaar.

The person who understands this, becomes truthful. But if
some one insists that white bull is holding the earth, then he
should first think that:-
How much weight is there on the bull. Guru ji says, let us
accept that white bull is lifting the earth, then where that bull is
standing. Ifhe is standing on another earth, then where that earth
is staying. At some place we have to say that there is nothing
below:-
ftrcw> tiw CJJOJ?) ~ II
Bin Thamma gagan rahaiaa.
Guru Gobind Singhji says that there is no pillar beneath earth,
M
sun, moon and stars. All are staying steady according to His code
O
C
of conduct. Then Guru ji says that if some says that white bull is
.
lifting the earth and tries to become truthful, then he should first
B
U
think:-
C L
K
How much weight is there on the bull.
O
B O
dharatee hor para; hOT hor.
H
There is not one earth. There are countless earths. If there is
K
SI
white bull below this earth, then who is beneath other earths,
moon, venus, planets, nakshtra, stars - all are earths. Who is
beneath all these earths.
tis tae bhaar talai kavan jor.
Who is standing beneath these. With whose power he has
lifted this weight? Who is he? This is the code of conduct of God.
He is:-
dhauf dlzaram dae;aa ka poot.
Then Guruji ponders like this:-
jeea jaat Tangaa kae naav.
There are countless living beings of different names, colours
lap li Sahib (Paurhi Sixteenth) / 117

and types.
sabhana likhiaa vurri kalam.

Perfect God with His inconceivable pen wrote on all living
beings their nature. Guru Arjan Dev ji also says in Phunhey
Prosody (~~):-
urflr~~HH3for~1I (~9~E9)
haath kalam agam masatak laekhaavatee.
With Pen in Hand, the Unfathomable Lord writes the mortal's
destiny upon his forehead.
Perfect God has written on every one's forehead his nature
and way of life with His inconceivable pen. Howsoever we may
try, pig will not change his life-style. Similar is tbe case with cow,
OM
lion and other species. Lion will die, but will not eat grass. Cow
will die, but will not eat flesh. Life-style has been fixed and
written on the forehead:-
wfH"B
.C
ycIDr U
a"ffif ~ ij- HH3for
'ffi:ft 3'Rt ~
L
II
C
qy orocf ~ l.lfu* ~ FR
ufu1)fT dldiil i II 9 II
OK
jaisi kalam vurree hai masatak taisi jeearrae pas.
B
garabhaas.1. O
kahu Nanak prani pehilai peharai hukam paeiaa
KH
As God's Pen has written on your forehead, so it shall be with
S I
your soul. Says Nanak, in the first watch of the night, by the
Hukam of the Lord's Command, you enter into the womb. 1.
eaellll (aek.ha likh janai koe.

If some learned person and philosopher may try to becom~
knowledgeable that I will write the entire account: i low many
living beings are there'? Of how many colours? Of how many
types? What type of nature have they got'> Guru ji says:-
laekhaa likftiaa kaetaa hoe.

That account will be countless. No one can write. Every living
being has different colour, nature and type. It is very vast expanse.

Then Guru ji says:-
kaetaa taan suaalihu roop.
kaeti daat janai kaun koot.
How much power is here? Sun, Air, Water, Fire and Earth all
have got power. Who will measure it? If for a while air becomes
turbulent, it uproots trees. Sea-waves touch sky due to the up
thrust of air. Guru ji says that how one may write this boundless
expanse and how may be measured. We can measure power of
man. There are such meters. We can measure weight and height of
man. How mueh power is in action in the universe and there are
very many universes:-
aH aH me ~ a- fcw1Jr il'B"II (~9'1!T ~ ffi)
M
Rom rom kott brehimaadd ko nivaas jaasu.
C O
There are millions of universes in each ofHis hair (Rome / fur)
.
who will estimate this entire power? Therefore Guru ji says:-
B
U
kaetaa taan suaalihu roop:
L
K C
How much power and beauty is there in the world, in the
nature's sphere, who will estimate? Peacock has its own beauty,
O
swan are beautiful at their own place. Flowers, sun, stars, man,
O
B
animals, birds; beauty is spread on all sides. So is in trees and
H
vegetation.
IK
Guru ji says that how much is beauty and beautiful forms.
S
Who will estimate:
kaeti daatjanai kaun koot.
How much bounty and sustenance God has bestowed? How
much store is there in the earth and planets? Guru j i says that
living beings are eating since billions of years but the hounty does
not finish. Indeed the mendicants cease to exist but the bounty is
being given by the Bestower. There is no shortage of food, but the
teeth come out. There is no shortage ofmusic, but the ears hecome
hard of hearing. There is no shortage of beautiful fnmls but the
eyes are unable to see. There are lot of beautiful sceneries but feet
are unable to walk. Guru ji says that how much bounty has been
given by Perfect God to the living beings, no one can estimate.
lap Ji Sahib (Paurhi Sixteenth) / 119
Guru ji fur1bcr says:-
tiIa,.... MdD kfffIIUI.
God h&'S created 1he vast expmse of regions and mUVCl'SeS
with His one COlllllland. All religious Supermen of the world
concur with this basic view. Prophet Mohammad SahIb, founder
of Islam, says that univase came into existence on uttering word
--Kaa' by God. auisIiaos say that 1he mUverse came into
cxistmc:e from the sound of --~'. The ancient Indian Risbis
say that the world came into existeoc:e from sound and this sound
is Om (a\). Jaios also agn:e that 1he world came into exisrence
from sound. That sound is cdi O aabr, Oankar (Saviour of all).
Guru Nanak Dev ji says:-
M
tiIa,.,••• MdD .......
O
tis ~ ~ Id1I tItuiMID.
C
B.
Universe came into cristmce from one Word (spoken). God
U
made vast expanse by His one Word, One Command (Hukam I
L
~. TLeiefium millions oflife-rivers started flowing. Rivers of
K
types began to ftow. C
imeds, rivers of: bink, vegdabon and living beings of various
O O btImt. . . . bluuI Piduu.
H B
Guru ji says that who am I to describe nature. I have no such
I K
capability since nature is so vast and so much bestowal, so much
S
power and so nmny fonns are there in nature.
. . . . . _jIIN ftId NT.
I have no power to be a sacrifice even once.

jo,.. . . . . . :rIM« 6IWi kIuu.
&0' Pafed God! That is good for me, what You consider
good. I am resigned to Your Will. Whatever You bestow, that is
good.
T. . .. . . , 1linuWlr.16.
You are F ~ You are eternal.
**
120 I True Gmu (Ideology ofJap Ji SlIIuD)
Paurhi Seventeenth
JJPN iN JJPN ~I
JJPN ~ JJPN atl ~I
JJPN crrchr Hflr ~ tI'O I
JJPN ;lar lifo aafir ~I
JJPN ~ ¥ taP»rn ~I
JJPN Rat JJPN ~I
JJPN IJCT H'J" iN JI'GI
JJPN Hfn fiw 'Wfu arcr I
gt!dfa ~ iR'" ~I
O M
~ iR'" ircl ~I
. C
B
(1)
it ~ ri m m (fIQ1
L U
g ~ JIH'HfJ f6da 'd • ,., I
K
asankh
C jap asankh bhaao.
O
asankh poojaa asankh tap taao.
asankh granth mukh vaed paath.
BO
asankh jog man reheh oudaas.
H
asankh bhagat gun giaan veechaar.
IK
asankh satee asankh daataar.
S
asankh soar muh bhakh saar.
asankh man liv laae taar.
kudarat kavan kehaa veechaar.
vaariaa na jaavaa eaek war.
jo tudh bhaavai saaee bhalee kaar.
too sada salaamat nirankaar.17.
Uterol Meaning
Countless meditations, countless loves. Countless worship
services, countless austere disciplines. Countless scriptures, and
riJual recitations of the Vedas. Countless Yogis, whose minds
remain detachedfrom the world Countless devotees contemplate
the WISdom and Yutues ofthe Lord Countless the holy, countless
the givers. Countless heroic spiritual warriors, who bear the
Jap Ji Sahib (Paurlri~) /121
brunt of the attack in battle (who with their mouths eat steel).
Countless silent sages, vibratinK the StrinK ofHis Love. !low can
Your Creative Potency he described? I cannot even once be a
sacrifice to You. Whatever pleases You is the only Kood done, You,
Eternal and Formless One. /7.
Explanation
What is the spread in nature? Two contradictory waves are
flowing in the world. With laughing is weeping. With birth, there
is death. There is fragrance as well as stench. With day there is
night. Flowers are accompanied by thoms. Alongwith respect
there is disrespect. With happiness there is grief:
As the music is prepared with contradictory tunes, tbe beauty
of the world is also based on this paradox. Whenever a few old
O M
persons meet and exchange VIews, they say hard times and evil
days have come. Really, they have not thought deeply. Since the
C
B.
ancient times, the full moon night is also coming along with the
new moon night. Good and evil go together. When Ravan had
L U
taken away Sita stealthily and kept in Asoka Vatika in solitude,
C
then people must have said that evil days have come, hard times
OK
have come. When Daryodhan had tried to undress Daropadi in the
court of Dushashan, the people must have said that evil days have
O
come, hard times have come. When step-mother had caused
B
H
Dhroo to get up from the lap of his father, then the people must
K
have said with tears in the eyes that evil days have come, hard
S I
times have come. When father had kept his son Prehlaad hungry
and thirsty and tried to tie him to the hot pillar, then which was
such a tongue, as had not said that evil days have come, hard times
have come. When a great personality and Divine person like Guru
Nanak Dev ji was called ghost and evil spirit and thrown stones at
him, then the wise must have wept and said that evil days have
come, hard times have comc. When a person like Guru Aljan Dev
ji who would cool and soothe people, was made to sit on the red-
hot iron pan, then these very words must bccn said by the people.
When two innocents were put alivc in the brick walls, then it must
have been said that evil days have come, hard times have come.
When an icon of renunciation Guru Teg Bahadur ji was beheaded
in Chandni Chowk of Delhi, then it had been on every body's

tongue that evil days have come, hard times have come. Indeed,
night accompanies the day. Therefore in the consideration of
nature. Guru Nanak Dev ji has described the two streams of good
and evil. Guru ji is describing the water whieh is flowing in the
stream of goodness in this Paurhi:-
Asankh jap asankh bhaao.
Asankh (~) means countless. There are countless types of
meditation. Then there are countless persons who meditate with
love. Guruji has kept meditation and love top most in virtues. All
virtues spring up from meditation and love. Infant is born
alongwith love due to which it establishes relation with parents
and other family members. If this love is developed properly, then
due to it relation with God is established. Slowly this love
perishes. Therefor~ congregation has grandeur and one should
O M
C(l>for
attend it to develop love and commune with God:-
H'QRdIF3 fuoT~otit~... 1I
B . Et8)
L U
Saadh sangat binaa bhaao nahee oopajai...
C
WJfhout the Saadh Sangat, the Company of the Holy, love for
K
the Lord does not well up,
O
Bhagalmeans where love for God has manifested. There arc
O
B
countless meditators and countless types ofmeditations. There are
H
countless persons full of love who have established relation with
IK
the world as well as God.
S Asankh poojaa asankh tap taao.

There are countless types of worship, not of one type. Every
sect. every religion and even every person has his own way or
worship. Some one worships by offering millions of rupees, some
one else worships by offering a flower and some one else offers
low or his heart only lor worship. Bhai Sahib Bhai Gurdas ji
says:-
~ 9d1f3' 5'fu ~ ~ ~
~ qro R"a11 fo'tr7;' BTO ~ ~ II
Bhaavanee bhagat bhaae kouddi agarbhaag raakhai
taahey gur sarab nidhaan daan daet hai.
lap J i Sahib (Paurhi Seventeenth) / 123

What is offered, is not important, importance is of love. How
great the love is. Satguru ji says that worship is of many types and
penance is of countless types. To wake up at early dawn is a
penance. To practice to be a celibate, is a penance. To keep organs
of perception under control is a penance. To keep mind under
control is a penance. Guru ji says that there are countless
worshippers and countless types of austerities, not of one type, by
which man tries to control himself.
Asankh granth mukh vaed paath.
There are countless types of scriptures. In every age Word of
God has been revealed to the saints and came out of their inner
self. Therefore Guru ji says that there are countless scriptures, not
-one. Consider only our earth. There are twenty seven simrities,
OM
eighteen Puraans, six Shashtras, Four Vedas, One hundred and
eight upnishads. Also there are four Katebs i.e. Tourait, Zaboor,
C
B.
Anzeel (Bible) & Quran and top-most scripture, Sri Guru Granth
Sahib ji. Then there are annotations written on these scriptures.
L U
There are Banis ofBhagats. There are small hand books (Gutkas /
C
cucar). If we count all these, then the expanse on this earth
OK
becomes countless. There are countless scriptures. There are
countless mouths wherefrom recitation of education and vedas
goes on.
B O
H
KfuJr
asankh jog man reheh oudaas.
SI
Yog / means to commune with God. There are countless
yogis who are trying to commune with God.
••.••man rellell oudaas.
There are countless who remain cheerless and dejected. ;':tor /
Yog sprang up from dejection. Dharam came up due to dejection.
Who has not become sad from the world, he can not think of God
and discuss about God with dedication, nor can he meditate. To
attend congregation is required so that a person may rise above the
world while living in it. World may appear low to him and God
may appear great. Baba Sri Chand ji, son of Guru Nanak Dev ji
established "Udasi Sect". Even now they travel in our country.
They are very learned and have been preaching Gurbani since a
long time. Baba Sri Chandji used to sit under a tree injungle away
from the world and family life. But Bhagat Kabir ji says that the
person, who is family man having children and does work. but is
dejected from the world, I am his servant:-
~Hfu ffflr ~~II

cmr CIltto ~ ~ '&' ~118114:l11 (liar 4:l4:l4:J)
maaeiaa meh jis rakhai oudas.
keh kabeer ho taa ko daas.4.1.
One whom the Lord keeps detached from Maya - says
Kabeer, I am his slave.4.1.
Guru ji says that countless persons are dejected in their mind
from the world. This is the first step in Dharam to remain sad from
the world. Guru Nanak Dev ji also says thus:-
oufu fuQifu ~ Hfo ~ l){TW' wfu fcricpjt II

OM (lJiar t~t:)
C
reheh eikaat eaeko man vasiaa asa maahey niraso.
B .
One who lives alone, as a hermit, enshrining the One Lord in
U
his mind, remaining unaffected by hope in the midst of hope,
L
Some one wants son. If got, he is thankful to God. If not got, it
C
K
is alright. This is to remain unhopeful in expectation.
O
asankh bhagat gun giaan veechaar.
O
B
Guruji say that there are countless Bhagats who repeat God's
H
Name. There are countless persons who think about the attributes
K
SI
of God. They are learned and philosophers and look at the life
deeply. From this it became known that God is nourisher of the
universe, merciful and pardoner. From this, it was learnt that God
is:-
llfJ~~Hfo~1I
sat suhaan sadaa man chaao.
He is Beautiful, True and Eternally Joyful.
asankh satee asankh daataar.

There are countless persons who are truthful. They speak
truth, see truth and listen to truth only. Their thinking is also
Jap Ji Sahib (Paurhi Seventeenth) I ) 25
truthful. They walk on the path of truth. There are countless
donors. Some are donors of food, some are donors ofwealth, some
are donors ofland. Guru Gobind Singhji is the top most donor. He
is called "Sarbans Dani" (Donor of the entire family). He donated
everything but asked nothing in return.
asankh SOOT muh bhakh saar.
There are countless brave persons who endure the blow of
weapons on their faces but they do not tum their faces away. Guru
Nanak Dev ji properly counted brave in the stream of virtues.
asankh mon /iv laae taaT.
There are countless ascetics who observe silence. They sit
continuously in silence. Some thinkers are of the opinion that lot
M
of energy is wasted while speaking. While speaking attention is
O
also on the other person. Therefore the mind scatters. Saint Sheikh
C
B.
Saadi ofIran says:-
U
ClH ~ mJfartJ ()T ~ m:R?
L
Kam Aawaz Harigz Na Bini Khazal
C
K
A person, who speaks less and as required, is not humbled in
O
an assembly. Guru Nanak Dev ji says:-
O
~~~~II
H B
~lR5"~Hi'ijfgll ct II ~II
K
(>1fcIT EE9)
S I
bahuthaa bolan jhakhan hoe.
yin bolae jaanai sabh soe.1.rehaao.
To speak too much and babble is useless. Even without our
speaking, He knows everything.1.Pause.
Bhagat Kabir ji says that who speaks in excess, will become
immoral:-
~~wfu~11
fuQ lR5" fal)fT ClOfu ~ II ~ II (>1fcIT t.?o)
bolat bolat badheh bikaaraa.
bin bolae kiaa kareh bichara.3.
By speaking and only speaking, corruption only increases. If I
do not speak, what can the poor wretch do? .3.

By speaking in excess, mind scatters more and will become
immoral and in tension. Therefore Guru ji says that there are
countless persons who have kept themselves in restraint.
asankh mon Jiv Jaae laar.
And they sit keeping quite and engross in God.
kudaral kavan kehaa veechaar.
vaariaa najaavaa eaek vaar.
'0' Perfect God who am I that can describe nature which is so
vast. I have no capability to be a sacrifice to You even once.
jo tudh bhaavai saaee bhaJee kaar.
'0' Perfect God, that is good for me, what You consider good.
M
Bhagat is happy in the Will of God and remains thankful for His
O
C
bestowals.
100
B .
sada salaamal nirankaar.17.
L U
It is not like this that You exist today and will not exist
K C
tomorrow. You are present for ever. Your entity is Immovable.
You are Formless. Forms are never eternal. Today form is made.
O
Tomorrow it will be erased. Every thing on the earth is erased,
O
B
even earth is erased. Therefore Guru ji says that, '0' Formless
H
God! You are eternal. You exist for ever.
I K
S **
Jap Ji Sahib (Paurhi Seventeenth) / 127

Paurhi Eighteenth
1IIJN ~ JaN 1iicr1
1IIJN W ~I
1IIJN JHHCr crfcr iI'fJ iia I
1IIJN ~ ~ ilDfIful
1IIJN urUt U'Y crfcr iI'fJ I
~ ~ ~ fRrfJl
~ mh:' lqf Dr If'fu'l
1IIJN fl:i!cr fRfcr iRfJ ~ I
orog ~ cR ~n
OM
C
~n~R~n
it ~ N wet m
B . CiPGI
i' Hi!'"
L U
JIWHfJ F6cia ctt:id I U
C
asankh rn~kh andh gho~
K
asankh char haraamakhor.
OO
asankh amar kar jaahey jor.
asankh gal vadh hatiaa kamaahey.
B
asankh paapee paap kar jaahey.
H
asankh koomaar koorrae firaahey.
IK
asankh rnalaesh rnal bhakh khaahey.
S
asankh nindak sir kareh bhaar.
Nanak neech kehai veechaar.
vaariaa na jaavaa eaek vaar.
too sada salaarnat nirankaar.18.
Literal Meaning
Countlessfools, blinded by ignorance. Countless thieves and
embezzlers. Countless impose their will by force. Countless cut-
throats and ruthless killers. Countless sinners who keep on
sinning. Countless liars, wandering lost in their lies. Countless
wretches, eating filth as their ration. Countless slanden!rs,
carrying the weight oftheir stupidmistakes on their heads. Hanak
128/ True Guru Odeology oflap Ii Sahib)
describes the state ofthe lowly. I cannot even once be a sacrifice
to You. Whatever pleases You is the only good done, You, Eternal
and Formless One. lB.
Explanation
Worthy and Gracious God has made to flow millions of life
streams. Out ofthese some are very pure but some arc flowing like
filthy gutters. Dirty water is foul-smelling. Clean rivers as well ~s
filthy gutters are flowing. Both have got water. By sitting near
one, peace and serenity is got, which is heavenly. But the other is
just a hell. In the same way, Guru Nanak Dev ji has said in the
sixteenth Paurhi:-
tis tae hoeae lakh dariaao.
M
Out of these millions of streams, one type consists of
O
meditators, ascetics, learned and donors. This stream is purified
C
B.
by God's Name. The other type of stream consists of dirtied
persons. In these the following are top most:-
L U
asankh moorakh andh ghor.
K C
There are countless foolish persons. A fool only keeps himself
O O
in vie" while speaking and eating. He speaks without thinking.
Such persons are ignorant like pitch dark (Andh Ghore) night
B
wherein nothing is visible. They are in darkness without any link
H
K
with light like owl and. bat. Sun has got no meaning for them
SI
because pitch darkness of ignorance will remain in them. Saint
Sheikh Saadi ofIran says:-
~ mr»fT"ffif ~ ~ ~ CRJr~,
~~~~~~I
Nasiat Hum Aa/am Choh Baadey Dar Karas Hasat
Bagochhey Mardamey Nadan Vaabey Dar Varna.
Advice ofall the learned persons of the world to the foolish is

like a water in the sieve and air in the cage. Water can not be kept
in a sieve and air can not be imprisoned in a cage. Advice of the
learned can not stay in the minds of fools. Therefore Guru ji says
that there are countless fools who pass Efe in pitch darkness of
ignorance.
Jap Ji Sahib (Paurhi Eighteenth) 1129
asankh chcJr haraamakhor.
He, who is attracted by other's wealth, will become thief. If
body has not become thief, then mind has become. If he gets a
chance, then the body will also become thief. The person, whom
other's wealth impresses, can not be relied upon. He will waver.
Similarly many persons are gentle because they could not get
chance to do wickedness. Then Guru ji says that there are
countless persons who live on the wages of inequity and lay their
claim on things which are not theirs:-
asankh amar kar jaaheyjor.
There are countless persons who impose their will by force.
Before imposing his will, one should see his capability to do so
and also ensure the capability of the other person to accept his
O M
will. If his capability is small, it is not proper to pass big order.
Therefore Guru ji says that countless persons impose their will, by
.C
force. Man wants that the other person should obey his order.
B
Firstly, man wants that the world should obey his order. If it is not
U
L
possible, then he wants that the whole country should obey him. If
C
man can not acquire so much power, then he desires that at least
OK
his own province must obey him. If this desire is rejected, then he
wants his entire city to obey him. If even this is not accepted, then
BO
he wants his family to obey him. If the family rebels, then he
H
wants that his wife must obey him. If even this desire is not
I K
obeyed, then he is hurt. Ifsuch a person is ofcruel nature, then his
S
cruelty will manifest on the person who has disobeyed him.
Therefore Guru ji says that there are countless persons who force
others to obey their orders.
asankh gal vadh hatiaa kamaahey.
There aJ:e countless killers who assassinate. They do not think
even for a while that they are sending the luminous soul away
from its body. No such thought comes to their mind.
asankh paapee paap kar jaahey.
There are countless sinners who go on committing sins. That
is a sin, if some one is hurt by some one's speaking, thinking and
action. There are countless sinners who leave this world
committing sins. Their whole life is passed in committing sins.
asankh koorriaar koorraefiraahey.
Ifwe speak lie once, then we have to speak lie many times and
mental impression is made and it becomes a habit to speak lie.
From one seed very many seeds take birth. Then man even stops
thinking that he is speaking lie. Although every thing is false,
Guru ji says that there are countless liars who speak lie only. Baba
Farid ji says that impiety depends upon falsehood and piety
depends upon truth:-
~~~N?)~II
itqyg~~~~II~1I (l>for8tt)
boleeai sach dharam jhooth na boleeai.
M
jo gur dasai vaatt mureedaa joleeai.3.
O
So speak the Truth, in righteousness, and do not speak
.C
falsehood. The disciple ought to travel the route, pointed out
B
by the Guru.3.
U
Guru will advice to speak truth. Man speaks lie, even where
L
C
there is no need to do so. Some times man speaks in joke. Man
K
speaks lie with children and family. It becomes his habit to speak
O
lie Therefore Guruji says:-
B O
asankh koorriaar koorrae firaahey.
H
asankh malaesh mal bhakh khaahey.
S IK
There are countless persons whose food is dirty and full of
dirt. They eat, what should not be eaten.
asankh nindak sir kareh bhaar.
Guruji says that there are countless backbiters who carry the
weight of their mistakes on their heads. To praise is to exaggerate
and then talk. Backbiting means to say by reducing the matter.
Guru Teg Bahadur ji prohibit both:-
QHsFa ~~~iftl~ F<'idijl(*)i II

ffi') ~ fuy ~ CiOO 5" fcr'o1 ~ ;::rrct;T II ~ II ct II
(l>for ~qt)
Jap Ji Sahib (Paurhi Eighteenth) / \3\

ousatat nindaa doou tiaagai khojai pad nirabaanaa.
jan Nanak eihu khael kathan hai
kinehoon guramukh jaanaa.2.1.
Renounce both praise and blame; seek instead the state 0
Nirvaanaa. 0 servant Nanak, this is such a difficult game;
only a few Gunnukhs understand it!. 2. 1.
Man's habit is either to censure or praise. Talk should be done
as it is. Sufi Saint Sheikh Saadi says that I am fed up with both my
friends and foes, because friends describe my vices in a very
beautiful manners and they call my vices as virtues. I am
searching that bold enemy who may say my faults on my face, so
that I may come to know these and feel happy. In reality such a
person is Bhagat (saint). Bhagat Kabir ji says that:-
~~if~gqr~1I
~HO~~~II
OM
C
~1I"Y~~1I<t1l~1I (~~~t)
B.
nindo nindo rno ko log nindo.
U
nindaa jan ko kharee piaaree.
L
nindaa baap nindaa rnehatari.1.rehaao.
C
Slander me, slander me - go ahead, people, and s/andermf!.
O K
Slander is pleasing to the Lord's humble servant. Slander is
my father, slander is my mother. 1.Pause.
B O
Bhagat Kabir ji considers backbiter as his mother and father.
H
There had been a saint Dayaa Ram in Kathiawar (Gujrat). He said
IK
that I consider back-biter superior to even parents, because
S
parents washed my faeces and urine with their hands where as
backbiter washes with his tongue. Guru ji has called slander as
female sweeper as she cleans others' faeces. Man says saint as a
saint, but a great courage is required to call wicked as a wicked.
Guru Gobind Singh ji did so. In "Zafar Nama" He had called
emperor Aurangzeb as a very religious as he was a devout Muslim
but not knower of God (Khuda'Sanash I ~ E"(')'1'lf) as he had
broken the hearts of people and made them to suffer. Therefore
Guruji says that there are countless who censure others. The line,
kudarat kavan kehaa veechaar, is not there in this Paurhi as in
Paurhis No. 16, 17 and 19. The line in this Paurhi is:-
Nanak neech kehai veechaar.
When Guruji is describing thieves, corrupt, liars, censorious,
sinners and cruels, he became so compassionate that he himself
stood among them. Man's tongue quivers while explaining. The
most eminent person of the world calls himself like this. This is
his humility. By standing among them, he supports them, so that
they may also become better persons.
I have no capability to be a sacrifice to You even once.
'0' Perfect God, What You consider good, is good for me. I
am happy with Your will.
Tu sada salaamat nirankaar.J8.
O M
. C
You are eternal and for ever. You are formless. You have made
to flow countless streams of life.
U B
L
Guru Nanak Dev ji has presented one more scene of the
C
nature.
O
**
K
BO
KH
S I
Jap Ji Sahib (Paurhi Eighteenth) /133

Paurhi Nineteenth
~ ~ l)f'Rlf lR"11
lHaiH' lHaiH' l)f'Rlf m II
l)f'Rlf a'iJ'ftr filftr grg ml!' II
~ O'H' »f1:fcjt ~ II
~ ~ aftd ~ aTTJll
»f1:fcjt ~ ~ ~II
M
lJflW filftr ~ ~II
O
fi::If5 ~ ~ faH filftr O'fu II
~ ~ ~ ~
.C l.l"full
~ cftaT W
B ~II
LU
~ ~ 0'Ul ~ ~II
K C~
~
CRe QW ~II
~ ~II
H WOR Wlft S81"
(I) tRT
i O RWHfd F6da
Ci'O II
B ctt II
R\:!T 1d II
H asankh naav asankh thaav.
IK
agam agam asankh loa.
S asankh keheh sir bhaar hoe.

akhree naam akhree saalaah.
akharee giaan geet gun gaah.
akharee Iikhan bolan baan.
akharaa sir sanjog vakhaan.
jin eaeh likhae tis sir naahey.
jiv furamaaeae tiv tiv paahey.
jaetaa keetaa taetaa naao.
vin naavai naahee ko thaao.
too sada salaamat nirankaar.19.

Literal Meaning
Countless names, countless places. Inaccessible,
unapproachable, countless celestial realms. Even to call them
. countless is to carry the weight on your head From the Word,
comes the Naam; from the Word, comes Your Praise. From the
Word, comes spiritual wisdom, singing the Songs of Your Glory.
From the Word, come the written and spoken words and hymns.
From the Word, comes destiny, written on one sforehead But the
One who wrote these Words of Destiny-no words are written on
His Forehead. As He ordains, so do we receive. The created
universe is the manifestation of Your Name. Without Your Name,
there is no place at all. How can I describe Your Creative Power?
I cannot even once be a sacrifice to You. Whatever pleases You is
O
the only good done, You, Eternal and Formless One. 19.
M
Explanation
.C
U B
Guruji is presenting views about nature in these four Paurhis.
L
While doing so, he also says that who am I to explain nature, Le.,
C
K
I have no capability to do so. Man can not fully describe nature.
O
However, whatever has come in the perception, Guru ji is
O
describing as under:-
H B asankh naav asankh thaav.
IK
Every place, thing, living beings and vegetation is known by
S
its name. Every thing and entity is known by its name. Therefore
man gave name to every thing in a systematic manner. Every
country, city, street and village has a name. Every disease and
medicine has a name. Five elements and materials made from
these have names. World, sun, moon, stars and planets are named.
Whatever man saw, he named it. Every man has got a name. But
entity comes first and then name. Man has also given name to God
according to his language. For example: Khuda, Allah, Ram,
Rahim, Krishna, Maksoodan, Maadho, Kartar, Nirankar,
Waheguru, Sat Nam.....•There are countless names. Guru ji
says:-
SF8ijicft ~;l3'~~~11811 ~II
Balihaaree jaao jaetae taerae naav hai.4.2.
Jap Ji Sahib (Paurhi Nineteenth) 1135

I am a sacrifice to Your Names, as many as there are, 0
Lord.4.2.
Every thing takes birth without name. Sri Guru Gobind Singh
ji Maharaj says:-
lHO'H ~_ II ~o II
anaam haL.. .30.
Thou hast no Name...(30)
~ >HO'll II ~))fc5'))' II 811

namastang anaamae. namastang athaamae.4.
I salute thee who art without a name. I salute thee hast no
fixed abode. (4)
M
He has no definite name. Therefore we can not claim that He
O
C
is Allah and not Ram. He is Madho and not God. Therefore
Guru ji says that:-
B .
L U
Asankh naav asankh thaav.
C
There are countless names and vast expanse.
K
O O Agamagam asankh loa.
B
There are countless inlands, regions and universes which have
H
not come within the perception of man. Agam (lJfOiH) means
IK
which is beyond the perceptions oforgans ofperception, mind and
S
intellect. Guru ji says these are countless.
Asankh keheh sir bhaar hoe.
Then Guru ji says that I call the expanse of the universe as
(>mP:r) countless; then it may be a misrepresentation and this
wrong description may become a burden of the head. Countless
means linked to numbers. The structure of the world can not be
linked to countless numbers. It will create limit. The limit comes
in the grasp. That which comes in the grip, is not worth worship.
There the head of man will not bow. Therefore Guruji says that to
call the expanse as countless will be a burden of the head.
asankh keheh sir bhaar hoe.
akhree naam akhree saalaah.
Guru ji says that man exchanges views about the expanse and
describes it. To discuss about God, words are required. Voice
needs words. Animals have got voice but words are not there: with
them. Any bird tells about his entity by his voice. But the bird ean
not tell about others by his voice. Only man can tell details about
himself by speaking, also about his family and the world. He can
also tell about God. Perfect God has bestowed this bestowal to
man only. Man was not having words when in ancient times he
was living in jungles and had not yet developed so much and was
talking by signs only. By and by man learnt to express his desires
with words and many languages developed. Therefore Guru ji
says that in the world of man, giving and taking and t~oughts of
knowledge are in words. All the names are in words. There is so
M
much importance of the words, that the words which contain
O
knowledge of God are called His form ('>ihto ~ ~ ~).
Akhree naam akhree saalaah.
. C
Akharee giaan geet gun gaah.
U B
L
If praise is to be done of, say: God, some country some
C
OK
individual, or some saint, it can not be done without words. Voice
requires words. Therefore words have got great importance in the
O
human world.
H B
Akharee giaan geet gun gaah.
I K
The entire knowledge is contained in the words. Knowledge is
S
of three types. Knowledge of nature, Knowledge of art,
Knowledge of religions.
Person having knowledge of nature is called: Scientist.
Person having knowledge of art is called Artist. Person having
knowledge of religion is called: Saint or Braham Gyani.
But scientist does not have knowledge of art. Scientist has to
study nature in depth to know its secrets. But he can not be an
artist, musician or poet or Iconographer. He does not look
inwards. Scientist looks deeply into sand particle, human body,
tree, sun, moon and stars. Person having knowledge of science
will be ignorant in other fields. Similar is the case with other
fields. Person advanced in one field will lag behind in other fields.
But the person who has searched God, is called saint and
lap li Sahib (Paurhi Nineteenth) 1137
Brahm Gyani. He will also be artist, poet and scientist. All
Bhagats ofour country have spoken in songs. Quran was revealed
in songs. Gita and Vedas have also manifested in songs. The
whole Bani of Guru Granth Sahib is in songs.
(')l7)Cf ~ l.I'fa' W ~ Cl'Jl't l{9 ~ afta" II 8-' II ("firr 4~E)

Nanak bhoujal paar parai jo gaavai prabh kae geet.47.
o Nanak, one crosses over the terrifying world-ocean,
singing the Songs of God. 2. 3. 6. 38.47.
Guruji says that song and music is required to cross-over the
ocean of existence. One is not to walk the God's Path weeping.
Weeping person will meet other crying person. Dead person will
meet dead person. Artist will establish relation with another artist.
Anhad is ringing at the door of God as He is spring of ecstasy.
O M
Only person going with song and music can reach upto God. Saint
is researcher of nature also. What a saint has said about nature,
.C
world and material, modem scientist can not refute that. Guru
B
Nanak Dev ji has said that first of all there was haze for billions of
U
L
years. Only gas, nothing else. Haze transmuted into water. Then
C
life was formed in the water. Life developed into animals, birds
K
and in the end man appeared. Guru ji says:-
O
BO
~~ Y9didi II ("far ctO~4)
H
arabad narabad dhundhookaaraa.
K
For endless eons, there was only utter darkness.
S I
Guru Arjan Dev ji says:-
Ufi'3 gti Ufi'3 ~ Ulia' oR ~ ~ ~ II ("far ct~4B)

ghattant roopang ghattant dipang
ghattant ray saseear nakhaatr gaganan.
Beauty fades away, islands fade away, the sun, moon, stars
and sky fade away.
Sun, moon, stars, sky and earth are loosing energy and power.
Every thing grows old and its power will decrease. Earth will
become old. One day Sun will also cool down. Like man, Sun will
also die one day. According to Gurbani as every day people are
taking birth and are also dying, similarly countless suns are
getting birth and dying. New suns are coming into existence. In

the twinkling ofthe eye countless earths are coming into existing
and countless earths are being erased. Guru ji says that one thing is
made and by and by it develops fully. Then it starts decreasing. A
child is born and grows upto the age of forty:-
~ yg OO!" ~ ~ 1\m JRft tl till" ~ II (}){or 9at)

chaaleesee pur hoe pachaasee pag khisai
sathee kae bodhaepaa aavai.
At forty, he is full of life; at fifty, his foot slips, and at sixty, old
age is upon him.
Guru ji says that after forty years age, man starts getting
weaker and at sixty becomes old and then dies. This rule is equally
applicable from a sand particle to sun, moon and stars.
Saint is artist also, therefore he is complete. Scientist and
OM
artist are not complete. Their knowledge is limited to their subject
C
only. Search of God is search of soul and is complete search.
B .
These saint are complete persons. He has knowledge of every
U
aspect of life. Guru ji says that knowledge can be conveyed to the
C L
other person with words only. Therefore Guru ji says that all the
knowledge, songs and telling ofHis virtues is through words only.
OK
akharee likhan bo/an baan.
B O
There are countless languages and we write every thing in
H
letters only.
K
SI
akhal'aa sir sanjog vakhaan.
By speaking a few sweet words, two persons become friends.
The relation of husband and wife is established by speaking a few
words. Since a few words unite two unfamiliar persons and make
them fast friends, how much importance these words have got?
Guru ji says that union with world, God and Guru depends upon
words. By eliminating words conjoining with man and God is
difficult. Now Guruji describes one specific point.
But He, who has kept the entire knowledge of the world in
words, no words are written on His forehead. He is distinct from
words. Bhagat Kabir ji says:-
Jap Ji Sahib (Paurhi Nineteenth) 1139

~ lJfTfe" HW(')T II mft:r l)fg HZ 3'fu 0"}{TOT II (~ ~80)
ouankaar aad mai jaanaa.
Likh ar maettai taahey na maanaa.
I know only the One, the Universal Creator, the Primal Being.
I do not believe in anyone whom the Lord writes and erases.
I have got to know that saviour of all, who has manifested in
my heart and by writing and erasing "Onkaar" on the ground, this
Onkaar has neither manifested nor perished. ,It is correct that His
existence has been revealed through words. Words pronounced by
the tongue has been properly written on the plank of the heart.
Therefore Kabir ji says that now these words can not be erased.
Onkaar is permanent and has been revealed in ineffaceable words
in my heart. Therefore Guru ji says that the perfect God is not
M
within the words:-
O
C
B.
He, who has kept the entire account of the world in words, is
U
distinct from these words, i.e., He can not be completely described
in these words.
C L
K
jivfuramaaeae tiv tiv paahey.
O
O
As Perfect God commands, the living beings receive features
B
and materials accordingly.
H
K
SI
Here (~) "Naao" means entity or appearance or status. As
we say that the name of so and so person has become of high
status, then it is symbol of the entity. His entity has become great.
His capability has increased very much. Guru ji says that the
world created by Him, is His form and figure.
vin naavai naahee ko thaao.
There is no such place where God does not exist. God is
widespread and complete. His Radiance exists every where.
Guru ji says that who am I to describe nature.

I have no capability to be a sacrifice to You even once.
jo tudh bhaavai saaee bhalee 1oar.
'0' God! That is good for me which you consider good.
Every thing is alright what You are doing according to Your Will.
Tusadasalaamatn"ankaar.l~
You are Formless. You are eternal.

Guru Nanak Dev ji has described nature in his own way and
style in these four Paurhis. Man really gets enraptured and gets a
vision ofthe Creator ofnature. May Satguruji be gracious and we
may feel glimpse of the Creator in the nature through these four
M
Paurhis. '0' God! I see Your glimpse through nature. '0' Perfect
O
God! I see Your glimpse in the matter. '0' Creator! I see Your
.C
Figure in nature also. This line is significant:-
U B
C L
Whatever has been created, is His Figure, is His Handsome
K
Face.
O
O **
H B
K
SI
Jap Ji Sahib (Paurhi Nineteenth) /141

Paurhi Twentieth
~ v§ ~ ~ ~II
ur<tt is ~ WII
~ ll5tal CJ\li1 ~JJ
~ ~ ~ ~ llrell
~ ){fa- l.f'l.l" ci JffaTII
~ ~ ~ ci &11
Yo' U'llt ~ orfu II
crnr crnr ~ f8ftf ;:rry II * M
l)fTi( tftftf l)fTi( tit lfTY II
C O
(')'('iCf ycnft ~ ;:rry II ~o II
B .
U
bhareeai hath pair tan daeh.
L
paanee dhotai outaras khaeh.
C
moot paleetee kaparr hoe.
K
dae saaboon leeai ouhu dhoe.
O
bhareeai mat paapaa kai sang.
O
ouhu dhopai naavai kai rang.
H B
punnee paapee aakhan naahi.
kar kar karanaa Iikh lai jaahu.
K
SI
aapae beej aapae hee khaahu.
Nanak hukamee aavahu jaahu.20.
Literal Meaning
When the hands and the feet and the body are dirty, water can
wash away the dirt. When the clothes are soiled and stained by
urine, soap can wash them clean. But when the intellect is stained
and polluted by sin, it can only be cleansed by the Love of the
Name. Virtue and vice do not come by mere words; actions
repeated, over and over again, are engraved on the soul. You shall
harvest what you plant. 0 Nanak, by the Hukam of God's
Command, we come and go in reincarnation.20.

Explanation
The intellect works in two ways. It has to research. It will
either research matter or God. By acquiring the knowledge of
matter and its properties, the scientist has moulded himself
accordingly. He acquired the capability to get along with the
matter so that it may provide comforts and facilities to the world.
The saint is he, who has understood the rules of God and the
Divine reality and has adjusted himself accordingly and obtained
supreme bliss. Both have received and given some thing to the
world.
Similarly Guru Nanak Dev ji had the understanding of God.
He had adjusted himself according to the rules of God and had
acquired supreme bliss and then had distributed this bliss to the
M
world. Guru ji has displayed the hidden mysteries in this Paurhi.
Bhareeai hath pair tan daeh.
C O
B .
It is proper that man does not want to make his hands and feet
U
dirty. But it is also obvious that there is so much dust and dirt in
L
the atmosphere and falls on the hands, feet, face and clothes. Man
C
K
goes out fresh in the morning and when he returns in the evening,
O
his body is not so fresh and clean. Some dirt has settled. The
O
atmospheric dirt has fallen on the body and cloths:-
H B
Bhareeai hath pair tan daeh.
K
SI
Thi!" "irt is washed away from the body and clothes by wath.
This is ..Ie quality of water. Man has understood this rule that
water washes away dirt.
moot pateetee /caparr hoe.
dae saaboon teeai ouhu dhoe.
If the cloth is too much dirty by urine and faeces and not by
dust, then,
Dae saaboon teeai ouhu dhoe.
Such too much dirty cloth can not be washed and cleaned by
water only. Water washes only outward dirt of sand and dust. But
filthiness due to urine and faeces can not be cleaned by water
Jap Ji Sahib (Paurhi Twentieth) / 143

alone. Man has invented soap and washing powders ofmany types
which remove filth from the clothes and make these clothes neat
and clean. Exactly like this, Guruji says:-
bhareeai mot paapaa kai sang.
Some wrong action has been done casually without any desire
to do. Some undesired sin has been committed casually. Some
offence has been done casually without any desire to do. This is
called undesired and unsought sin. Some wrong speaking, some
improper seeing and listening has been casually done. This sin is
like falling of dust on the clothes. This is removed by attending
congregation for some time, some pondering ofGurbani and some
meditation. But the filth of terrible sins and crimes committed by
M
pre-planning, is like the filth of urine and faeces. Guru Teg
O
Bahadur ji says:-
M ~ 1.l'V 3' 9g all

.C (lJior" ~~o)
nar achaet paap tae ddar rae.
U B
L
You people are unconscious; you should be afraid of sin.
C
'0' Man ! Fear from sins committed casually and without any
K
O
desire to do. But sins committed thoughtfully and fraudulently is
O
very big offence. This is like the filth of urine and faeces. This can
B
not be washed by reciting Gurbani for a few days or by a little
H
charity or a little service. This can be washed away by deep
IK
meditation only. Wrong thinking, wrong feeling and wrong ideas
S
are the filth of sense: This is the filth of sense and is due to bad
company or mental impressions of the previous life or bad views.
The body manifests bad views by its actions. But wrong done by
the body is wrong at the level of character. Guru ji says:-
bhareeai mat paapaa kai sang.
Intellect and mind are filled with sins. If our thinking and
actions are an obstacle in others way, these are sins. Guru ji says
that it is a sin by which others are harmed in any way at social,
political, religious and financial levels. Now sense has become
filthy due to sins and how to wash it.

The filth of sins is to be washed and cleaned with the love of
God's Name. It means that the filth will be cleaned by meditation
on God's Name with full devotion and faith, not by mere go on
saying, Waheguru, Waheguru, while the mind is wandering in all
directions. Repetition of God's name with love, faith and
concentration will erase the filth of sins. Baba Faridji say~:-
~~ftf<'(~~11
ftrctt Hfo ~ Hf\f ~ fi:r R qftp,rr II ~ II (>Jfor Btt)
Dilahu muhabat jinna saeee sachiaa.
jina man hor mukh hor se kandhae kachiaa.1.
They alone are true, whose love for God is deep and heart-
felt. Those who have one thing in their heart, and something
else in their mouth, are judged to be false. 1.
punnee paapee aakhan naahi.

OM
C
B.
Man says at his personal level that so and so man is virtuous
U
and such and such man is sinner. Man can not decided about the
L
other person. Some times when some one dies, people say that he
K C
has gone to heaven, as ifit is in their hands to send a person to hell
or heaven. Guruji says that this is not for mere saying. '0' Man!
O
This will not happen by your saying. No one can take a decision
O
B
about other's actions, virtuous deeds and sins. Guru ji says:-
H
kar kar karanaa likh lai jaahu.
S IK
All good and bad actions of a man are written. It has been
imagined since long that "Chittar-Gupt" (the angels of Yama, god
of death) keep the record of our deeds. The existence of Chittar-
Gupt has been conceded in the religious world of India. But what
is the reality. The secret (Gupt) picture (Chittar) which is being
prepared, are in fact, the mental impressions taking shape in the
mind of the man as per his good and bad actions. From these
mental impressions, the temperament of man is made. From the
. temperament, fortune takes shape. Fortune give birth to comforts
and pains. Therefore a person is in pain or pleasure as per his
actions. As such Guruji says:-
kar kar karanaa likh lai jaahu.
Jap Ji Sahib (Paurhi Twentieth) /145

The actions ofman accompany him in countless lives. This is
called Chitra-Gupt or fortune and the constitution of Providence.
Therefore our actions only make our fortune which results in our
pain and pleasure. Therefore Guru ji says that:-
In the world, one man sows the seed. But some one else cuts
the crop. One person plants a sapling but some one else eats the
fruit. But in the world ofProvidence:-
That is why it is said, "as you sow, so shall you reap".
Therefore you should never blame others for your suffering. Guru
ji says:-
~~n~fa*~qcfw~11
*
it a1w it ~ l.l'Ww ~ n ~ ~ ffi'>T1I ~C\ II
M (l){or 8~~)
C O
dadai dos na daeoo kisai dos karanmaa aapaniaa.
B.
jo mai kiaa so mai paaeiaa dos na dijai avar jana.21.
U
Dadda: Do not blame anyone else; blame instead your own
L
actions. Whatever I did, for that I have suffered; I do not
C
blame anyone else.21.
OK
For your comforts you should thank God because He gives
O
prudence and congregation to sow good seeds.
H B Nanak hukamee aavahu jaahu.20.
K
According to Hb Command we continue to come to this earth.
SI
So long as our grip for the earth remains, we will continue to take
birth on this earth after every death. This cycle of birth and death
will continue. The stream which could not reach the ocean is
unlucky. The seed which could not reach upto fruit is unfortunate.
That man who could not attain supreme life is also unfortunate.
Man remained busy to fulfil the desires of the body. But who also
devotes time for spiritual quest to reach God, along with fulfilling
physical needs, the colour of God's Name is automatically
acquired, and he reaches supreme life and supreme bliss. As the
drop of water merges with the ocean, the soul merges with God.
**
Paurhi Twenty-First
~ ay ~ ~ \~II
;l 8' tR fa'8" \ qT. '. "H"Q-,IJ
~ lifl;l)fT H'fn cfta'r ' ~ II
~aaalfd ~ Hfti5' ~ II
Rfg ~ ~ H
c1fu11 ~
~ ~at3' (') ~II
scnfJ
~ ))f'I'1lf ~ ~ II
Hfa' ~ ~
~B'~·~~~fQfa'~~1I
H'fn ~II
OM
C
B.
~ fir ¢ H'Y ~ ~ ~ ~II
U
~ (') ~ ~ fir ~ ~ ~II
~ 7) urretr ~ fir RMo ~ ~II
C L
K
fQfa' ~ ('iT Raft we!" §fa' H'Y ('iT clelll
O
W aodT ~ ~ wH ~ ~ R'elll
m
O
crfcr lJf'lf1" feR' wwijt ~ ~ m
iI"'<!" II
HrnB
7i"OQf ~ Hi' ci ~ recr ~ ~ ~II
K
~ wfug' O'l!l cfta'r- W qT ~ II
SI
7i"OQf if ci lWit ~ ~ arWw 7) R5" II ~~ II
Teerath tap daeiaa dat daan.
jae ko paavai til kaa maan.
suniaa manniaa man keetaa bhaao.
antaragat teerath mal naao
sabh gun taerae mai naahee koe.
vin gun keetae bhagat na hoe.
suasat aath baanee baramaao.
sat suhaan sada man chaao.
kavan so vaelaa vakhat kavan kavan thit kavan vaar.
kavan se rutee maahu kavan jit hoaa aakaar.
vael na paaeeaa panddatee je hovai laekh puraan.
vakhat na paaeiou kaadeeaa je Iikhan laekh Quraan.
thit vaar naa jogee jaanai rut maahu naa koee.
lap li Sahib (Paurhi Twenty-First) / 147
jaa karataa sirathee ko saajae aapae jaanai soee.
kiv kar aakhaa kiv saalaahee kio varanee kiv jaanaa.
Nanak aakhan sabh ko aakhai eik dOD eik siaanaa.
vaddaa saahib vaddee naaee keetaa jaa kaa hovai.
Nanak jae ko aapou jaanai agai gaeiaa na sohai.21.
Literal Meaning
Pilgrimages, austere discipline, compassion and chari
these, by themselves, bring only an iota of merit. Listening an
believing with love and humility in your mind, cleanse yourse
with the Name, at the sacred shrine deep within. All virtues an
Yours, Lord, I have none at all. Without virtue, there is n
devotional worship. I bow to the Lord ofthe World, to His Word, t
Brahma the Creator. He is Beautiful, True and Eternally JoyjU
What was that time, and what was that moment? What was th
M
day, and what was that date? What was that season, and what wa
O
C
that month, when the Universe was created? The Pandits, th
B.
religious scholars, cannotfind that time, even if it is written in th
U
Puraanas. That time is not known to the Qazis, who study th
L
Koran. The day and the date are not known to the Yogis, nor is th
K C
month or the season. The Creator who created this creation-onl
He Himselfknows. How can we speak ofHim? How can we prais
O
Him? How can we describe Him? How can we know Him?
O
B
Nanak, everyone speaks of Him, each one wiser than the rest
H
Great is the Master, Great is His Name. Whatever happens i
I K
according to His Will. 0 Nanak, one who claims to kno
S
everything shall not be decorated in the world hereafter.2!.
Explanation
According to the Indian Tradition, bathing at the pilgrimag
centre and giving charities have been considered great religiou
acts. Therefore India is called the country of pilgrimages. Eve
province or even every city has pilgrimage centres. Every rive
has religious tradition. Due to religious pre-eminence, habitatio
of that place developed into cities and town and these cities ar
pilgrimages. This desire became prevalent, because at any plac
where some one meditated, became sanctified, so bathing an
charity at that place was started for one's purification. Such a

purified person further develops spiritually and merges with God.
Guru Nanak Dev ji visited important pilgrim centres and
placed before the world the greatness of pilgrimages and the
correct bathing at these places. Guru ji says:-
Teerath tap daeiaa dat daan.
In some one may go to pilgrimages and may take bath
according to the tradition and may give food, clothes and money
in charity to the needy, the benefit of this will be:-
He will be praised a little, like the size of sesame. People will
say that he has undertaken pilgrimage. Therefore Guruji says:-
3ta1lr r i ~ ~ ~ mil ~ ~ ~ wWHr rill '0

OM
it ~ ll3"W ~II W ~ ijfcr uticitcra"o ~II , II ~H
.C
U B ()){or :Jt4)
L
Teerath jaao to ho ho kartae.
C
panddit poochho to maaeiaa raatae.1.
K
so asathaan bataavahu meetaa.
O
jaa kai har har keeratan neetaa.1.rehaao.
O
Journeying to sacred shrines of pilgrimage, I see the mortals
B
acting in ego. If I ask the Pandits, I find them tainted by
H
Maya. 1. Show me that place, 0 friend, where the Kirtan ofthe
IK
Lord's Praises are forever sung. 1.Pause.
S
After coming back by taking bath at a holy place, the dirt of
pride increases. Man remains restless till he tells about it to the
whole locality that he has come back after bathing at a pilgrimage
centre. Food received after offering to the deity, is distributed in
each and every home, so that all should know. This is like:-
fug ~ ~ ('iTfal){T ~ ST ~ mrII (lJiaT ~tt)

eik bhaao lathee naatiaa due bhaa charreeas hor.
Some of their filth is washed off by these baths, but they only
accumulate twice as much.
One dirt has been washed away by one bath and two more
dirts got stuck. The dirt of pride got stuck. The dirt of charity got
stuck. Theref~re Guruji says that by bath at a holy place and with
Jap Ji Sahib (Paurhi Twenty-First) /149

charities, man '5 pride increases very much and the benefit is sm 11
like a sesame:-
Then what is the real bath at holy place, due to which the d
of previous births is washed away and man may progre s
spiritually and merge with God. He may become successful in t e
aim oflife and acquire mystery ofHfe and celestial bliss. Which s
that pilgrimage? What is the tradition of bath at that place. Guru' i
explains:-
suniaa manniaa man keetaJI bhaao.
There are very many pilgrimages in our,country. Paryag is t
king, it is confluence ofthnee ;rive~s - Gariges,;;Yamuna
O M
Saraswati. Ganges and Yamuna are flowing and are visible. B t
C
Saraswati is not'visibie: It is the beIieftlurt it flows undergroun
B .
and meets the Ganges and Yamuna at Allahabad. It is t
U
confluence of three rivers and is called confluence of Triven .
C L
Guru ji has explained that Triveni for spiritual progress is
follows and man can take bath in it.
O K
To listen the Glory of God, is the Ganges. To accept what ha
O
been listened and to adop it may be considered as Yamuna. Afte
B
listening and accepting, love is to be developed. This may b
H
considered Saraswati. Love like Saraswati is not visible. Listenin
K
SI
is visible. Accepting is like going to Gurudwara or temple and i
visible. Love like Saraswati is not visible. Love is internal and i
in the mind. The importance of listening and accepting has bee
fully elaborated in Paurhi Nos. 8 to 15.
antaragat teerath mal naao.
This much is clear that body is to be washed at pilgrimage an
not mind. Mind is an internal power. To wash the mind, an interna
pilgrimage is required, so that internal dirt is washed which is th
dirt of apostate mental impressions. Guru ji says that listening t
the glory of God is the greatest virtuous deed among all th
religious deeds. A donor of crores of rupees is low in comparison
with the listener of God's Glory. Therefore Guru ji says that afte
listening and accepting, we should love God and keep Him in the
ISO I True Guru (Ideology of Jap Ji Sahib)
heart and meditate on His Name. Guru Nanak Dev ji has
mentioned in the following Shabad that the internal pilgrimage is
the top-most pilgrimage centre:-
~ ~ ~ oTcrg" 7>'H' til

~Jm!~))jafcr~til"
~ taPwQ ~ tfIQ ~ ~ YiJ8' RW" eHiijd i II
~ 7>'H' ijfa C(T RW" ~ ~ l.[9 Qde' Qd! II ("for Et:»
Teerath naavan jaao teerath naam haL "
teerath sabad beechaar antar giaan haL
gur giaan saachaa thaan teerath das purab sada dasaaharaa.
ho naam har kaa sada jaacho daehu prabh dharaneedharaa.
One Universal Creator God. By The Grace Of The True Guru:
Why should I bathe at sacred shrines of pilgrimage? The
Naam, the Name of the Lord, is the sacred shrine of
OM
pilgrimage. My sacred shrine ofpilgrimage is spiritual wisdom
.C
within, and contemplation on the Word of the Shabad. The
B
spiritual wisdom given by the Guru is the True sacred shrine
U
of pilgrimage, where the ten festivals are always observed. I
L
constantly beg for the Name of the Lord; grant it to me, 0
C
K
God, Sustainer of the world.
O
'0' Perfect God ! You are the support of the earth. Kindly
O
bestow Your Name to me which is a pilgrimage. Listening to
H B
God's Glory is a bath of the holy places. Such a bath removes the
scum of previous births.
S IK sabh gun taerae mai naahee koe.

vin gun keetlle bhagat na hoe.
Meditation can "not be done without virtues. Listening,
accepting, loving, gentleness andausterity are all Divine virtues
and are necessary fOT doing meditation. These virtues do not
belong to man. Light in my room is from the Sun. Iff claim it to be
mine, it will be a false claim. Similarly all virtues are of God and
bestowed to man. Virtues in a man will justify how much
Radiance of God exists in the heart of the man. Man's claim of
virtues will transmute virtues into vices. Therefore Guru ji says:-
sabh gun taerae mai naahee koe.
vin gun keetae bhagat na hoe.
suasat aath baanee baramaao.
Jap Ji Sahib (Paurhi Twenty-First) / 151
This is the general conception in the world that first there was
Word from God and the entire creation manifested from this
Word. All religions agree on this view. However it is also said that
Brahma (a god) created the world. Guruji says that 'God, You are
YourselfBrahma and I salute You and You are eternal. You are the
Word from which world came into existence.
~~~~II (>,far~~~)
outpat paralo sabadae hovai.
Crf'ation and destruction happen through the Word of the
Shabad.
Since You are the Creator of the world, like what You are?
Guruji describes like this:-
M
C O
You are Truth. You are Handsome. You are in eternal Bloom.
B .
Ancient (learned persons) Rishi-Munis say this in these words:-
L U
Sat, Chit, Anand
C
You are Truth, Splendour and in bliss for ever.
K
O
Some described Him in these words:-
O
B
Sastyam, Shivam, Sundaram.
K H
Philosophers began to think when and how this creation came
SI
into existence. Guru ji puts this question like this:-
/cavan so vaelaa vakhat kavan kavan thit kavan vaar.
kavan se rutee maahu kavan jit hoaa aakaar.
What was that time and what was that moment? What was that
day and what was that date? What was that season and what was
that month when the universe came into existence.
vael na paaeeaa panddatee je hovai laekh puraan.
Pandits could not find out the time, season and month, when
this universe was created. Guru ji says that if anyone had known
about it, then it would had been mentioned in the purans's (Hindu
mythology). Even the top-most Brahman, viz, Brahma could not
152/ True Guru (Ideology of Jap Jj Sahib)

search this time. When he went to find out when and how the
universe was created, he was unable to do so and at last he uttered
from his tongue, 'Naitee, Naitee" (~, ~), this is not, this is
not. Guruji elaborates this as follows:-
~ g4 wflr <de'd' l{VW ~ fi{RfG ~II

W ~ 0" \JTfW" dT W ciB' jfe" fcsrHT ifi!'ST ~ II ~ II
(»{or ~Llo)
naal kuttanb saath varadata brahama bhalan srisatt gaeiaa.
aagai ant na paaeiou taa kaa
kans shaedh kiaa vaddaa bhaeiaa.3.
Brahma, the bestower of blessings, entered the stem of the
lotus, with his relatives, to find the extent of the universe.
Proceeding on, he could not find its limits; what glory was
obtained by killing Kansa, the king? .3.
OM
C
Then guruji mentions that ifthis time ofcreation was known,
B.
then Mohammedan learned persons must have written in Quran,
U
their holy book as so many historical and mythological details are
narrated therein.
C L
K
vakhat na paaeiou kaadeeaa je likhan laekh Quraan.
O O
The Muslim scholars had collected verses and compiled
B
Quran. If they had found out the time and moment of creation,
H
they would have written this in Quran.
S IK
thit vaar naa jogee jaana; rut maahu naa koee.
Yogis acquire many spiritual powers by practicing Yoga. But
they could not know the month, season, day and date of creation
of expanse. Guru ji says that the reality is:-
jaa karataa sirathee ko saajae aapae jaanai soee.
The Creator, who created the world, only He Himself knows
this, because when He created, only at that time season, month and
day came into existence. Before that no one was present, therefore
no body knows.
kiv kar aakhaa kiv saalaahee kio varanee kiv jaanaa.
How may I speak of You? How may I admire You with my
lap Ji Sahib (Paurhi Twenty-First) /153
tongue. How may I sing Your Glory? Guru ji says that You are
Absolute and my tongue is small:-
Nanak aakhan sabh ko aakhai eik doo eik siaanaa.
Guru ji says that every one speaks of You, every learned
person is wiser than the other. They are praising You. But You are
Eternal. Their description of You is small.
vaddaa saahib vaddee naaee keetaa jaa kaa hovai.
The Creator of this universe is very Great. That Lord is very
grand. Howsoever much we may do His Glorification, it is less, it
is small.
Nanakjae ko aapajaanai agai gaeiaa na sohai.21.
OM
Guru ji says that if anyone may claim that I know and I can
.C
say what was the season, month and day when God created the
B
universe, such a person will not be honoured in the Royal Court of
U
God. His claim is false because Limitless can not be made finite.
L
K C
**
B OO
K H
SI

PaurhiTwenty-Second
lfTaTW' ~ ~ l)(1OJ'W ~II
~ fuJcl 8'f5 ri" ~ croft; rear ~ II

Jlij"R" ~ arofn ~ ~ ~ ~ II
~ ~ a' ~ ~ ~ ~II
(I)T(1)Q fiT ~ ~ ~ ))fTy II ~~ II
paataalaa paataal lakh aagaasaa aagaas.
ourrak ourrak bhaal thakae vaed kehan eik vaal.
OM
sehas athaareh kehan kataebaa asuloo eik dhaal.
laekhaa hoe ta Iikheeai laekhai 'hoe vinaas.
' .
C
Nanak vaddaa aakheeai aapae jaanai aap.22.
Literal Meanin8 B
L U
C
There are nether worlds beneath nether worlds, and hundreds
O K
of thousands of heavenly worlds above. The Vedas say that you
can search and search for them all, until you grow weary. The
O
scriptures say that there are 18,000 worlds, but in reality, there is
B
H
only One Universe. Ifyou try to write an account ofthis, you will
K
surely finish yourself before you finish writing it. 0 Nanak, call
S I
Him Great! He Himselfknows Himself22.
Explanation
The structure of man's mind is such that it goes on thinking
that why is this thing. How it is, from where has it come? What is
its origin? What is its end? and so on. The religious persons are
very intelligent. So they think how much is the expanse ofnature.
According to Islam there are seven skies and seven under worlds.
Sun and Moon provide light and power for these worlds. This is
about this universe only. According to Guru Granth Sahib ji there
are millions of universes in each and every hair ofGod:-
~~Wet\lCJaTTJfIl~~»fJartl8'H II ()){or 99E~)
kott soor jaa kai paragaas. kott mehaadaev ar kabilaas.
Jap Ji Sahib (Paurhi TWenty-Second) I 155
Millions of suns shine for Him, millions of Shivas and Kailash
mountains.
Seven skies and seven underworlds means that the light of
Sun and Moon reaches upto seven skies and seven underworlds
only. Some people concluded that there are in all fourteen skies
and earths. It is also mentioned in Islamic scriptures that there are
fourteen orbs. It is correct that fourteen spheres are
circumambulating around the Sun. But there are countless Suns
and Moons in the universe. Guru Nanak Dev ji says that:-
paataalaa paataallakh aagaasaa aagaas.
Lakh ('ffif) means which can not be perceived. Asankh (~)
means which can not be counted. One hundred thousand
M
arithmetic letters are called 'Lakh'. But in words it means that
O
which is beyond counting. (Asankh / >mfl:r) or which can not be
.C
perceived.
B
Therefore Guru ji says that there are countless worlds and
U
countless underworlds. There are countless upper earths and
L
countless lower earths. These can not be estimated. These are
C
K
beyond our reach. Those, who have had a glimpse ofthis expanse,
O
have uttered from their tongue:-
B O
paataalaa paataallakh aagaasaa aagaas.
ourrak ou"ak bhaal thakae vaed kehan eik vaat.
K H
SI
Vaid (~) means those scriptures which contain knowledge.
The composers of these scriptures had :;ome to the conclusion
after tiresome and extensive search that there are not only fourteen
orbs, rather there are countless heavenly worlds and countless
nether worlds.
sehas athaareh kehan kataebaa asuloo eik dhaat
The mythology of our country says that same one thing.
Similarly the four scriptures also explain the same point. Baba
Adam was expelled from heaven for eating the foroidden fruit
(wheat). God created eighteen thousand scholars so that the
people of the world may acquire Divine knowledge. It was being
said in our country that the education is of sixty four types. It
appears that Islam and Christianity have said in their own way that
there are eighteen thousand learned persons who deliver
knowledge to the world.
••••••.asuloo eik dhaaL
(»i8li) 'Asloo' means 'basic'. Asloo is an arabic word. These
scriptures say the same basic thing. That is, there..are countless
worlds and under worlds. It is impossible to know the nature and
God.
laekhaa hoe ta likheeai
It is beyond human comprehension and description.
laekhai hoe vinaas.
The thing, which can be accounted for, gets extinguished, it
can be erased. Then it is not limitless or it can be interpreted like
this. If we count nature, then counting by arithmetical letters,
M
these letters get finished, but counting still remains to be done.
asankh keheh sir bhaar hoe.
C O
B .
Guru ji says that counting comes to an end. Arithmetical
U
counting comes to an end. The education of man is limited. Ifwe
L
use only (>mn:r) 'Asankh' for counting it will be burden on the
C
head, i.e., it will be a sin to count the countless nature.
K
O
Nanak vaddaa aakheeai
O
Then what to do? Should we not count and weigh. It is human
B
H
nature to go deep and investigate. On seeing the nature we can
K
SI
have a glimpse of the greatness of God. Guruji says that then we
should say: "God is Great, God is Great". How Great is He?
aapaejaanai aap.22.
Only he himself knows about His Greatness. Only He knows
how many skies and nether worlds He has created. Only He knows
the expanse. Man has no knowledge of His Greatness. There is
bliss and flavour to say Him 'Great'. Since no one has seen His
Greatness, so it is proper only to say that: '0' God!
aapaejaanai aap.22.
You only know Your Greatness and no one else knows about
this Greatness.
**
lap li Sahib (Paurhi TWenty-Second) / 157
Paurhi Twenty-Third
Jl"W'dt wwfu ~ ¢ 0" ~II
~ ~ ~ lRfu ~ 0" ~II
~ wu BM3 i 6 faJa'uT Hal ~ tlQlI
cit3t ~ 0" ~ tl faH.Hng 0" ~RafiJ II ~~ II
saalaahee saalaahi eaetee surat na paaeeaa.
nadeeaa atal vaah pavehi samund na jaaneeahi.
samund saah sulataan girehaa saetee maal dhan.
keerree tul na hovanee jae tis manahu na veesarehi.23.
M
Literal Meaning
C O
The praisers praise the Lord, but they do not obtain intuitive
B .
understanding the streams and rivers flowing into the ocean do
U
not know its vastness. Even kings and emperors, with mountains of
who does notforget God 23.

C L
property and oceans ofwealth -these are not even equal to an ant,
OK
Explanation
B O
H
saa/aahee saa/aahi eaetee sll.rai na paaeeaa.
K
SI
This is correct that 'Praise worthy' was admired by the
admirers, but they could not find His end. They called Him Great.
They also could not get the perception that how Great is He? But
their singing God's Glory was not in vain. Rather they were
immensely rewarded.
nadeeaa atai vaah pavehi samllnd na jaaneeahi.
Just as the streams and rivers reach upto ocean and merge in it.
These streams have taken the form of the ocean. So how these
streams can now measure the depth of the ocean. In the similar
manner the singers of His Glory, became God after merging in
Him. This is the reward. There is a tale in the religious world that
one small gravel of salt thought of finding out the depth of the
ocean. She told her companions that I am going to see the depth of
the ocean. I shall return in a short while and you all await for me.
On my return I shall tell you the depth ofthe ocean. She dived and
her companions kept waiting on the sea-shore for her return. As
she went deeper and deeper, she got dissolved in the sea water and
transmuted into the form of water. But her companions are still
standing on the sea-shore waiting for her return to hear her version
about the depth of the ocean.
Exactly similar is the case of saints. By singing His Glory and
repeating His Name they enjoy the ecstasy and flavour and in due
course they get engrossed in Him and in the end merge with him.
The common people are standing at the shore. They do not have
the courage to dive. They only sit at the shore. There are very few
persons in the religious field who go deep into the meditation of
M
God's Name. Those who get to know the reality about Him, are
O
unable to tell. Guruji says:-
mrr ~ csro- HtJTOT HI ned ig ?) iP'(i)T ij' "

. C (l>iaT
:Jt ~ )
U B
soee ajaan kehai mai jaanaa jaananehaar na shaanaa rae.
L
One who claims to know, is ignorant; he does not know the
C
Knower of all.
K
He who claims that he has known, in fact, he has not known.
O
O
Those, who have known, have merged in Him. The meditator gets
B
engrossed in Him and ultimately merges in Him like the gravel of
H
salt that dissolved in the sea water. Guru ji says:-
S IK
nadeeaa atai vaah pavehi samund na jaaneeahi.
When streams and rivers merge in the ocean, then it is not
possible to distinguish which is the Ganges, which is Yamuna and
which is Satluj. Similarly his religion, parents, family and country
are lost, when some one merges with God. The whole world
appears his own to such a person:-
Hi' cl ~ UlPWl[(i)" oftoT (J)f R90T c} Wffi')"(~ e.?~)

sabh ko meet ham aapan keenaa ham sabhanaa kae saajan.
I am a friend to al/; I am everyone's friend.
samund saah sulataan gi,ehaa saetee maal dhan.
Since the meditator has lost his caste, religion, province,
Jap Ji Sahib (Paurhi Twenty- Third) / 159

language and features, what remained in balance. After loosing
every thing, what the meditator received? If some one rules the
whole world, though uptil now there has been no such sovereign,
and ifhe should have mountain of wealth and property:-
......girehaa saetee maal dhan.
Guruji says:-
keerree tul na hovanee jae tis manahu na veesarehi.23.
As an ant is too small and is run over by other persons as it is
invisible, and a person is so low like an ant and has got no status
and no one bothers about him. Guru ji says that if such a low
person meditates on the name of God, then even a ruler of the
entire world is worthless before him. This is so because by
meditating on God's Name, the meditator becomes the fonn of
M
God and merges with Him. There is no comparison with such a
O
person. He becomes the owner of Divine virtues.
.C
Kabir ji says that you (worldly person) have got elephants,
B
horses, palaces and wealth and I have got the flavour of God's
Name:-
L U
C
~ ulfa Wlf clfG ~ ij"ffijt mf ulfa ~ HO'cit II 8 II " II :J II lit II
K
O
(~ ;j;jE)
O
tum ghar lakh kott asav hasti ham ghar eaek murari.
B
Within your home there are hundreds of thousands, millions
H
of horses and elephants; but within my home is the One Lord.
S IK
Kabir ji also clarifies that a person is pennyless without the
name ofGod:-
crfu qlfta' fnOtlQ 5" mrrll W ~ ~ ~ 0 ~1I811 til

(~ ctct4t)
keh kabir niradhan hai soee.
jaa kae hiradai naam na hoee.4.8.
Says Kabeer, he alone is poor, who does not have the Naam,
the Name of the Lord, in his heart.4. 8.
Therefore Guru ji say.s that if a person, very low and mean,
has got God's Name in his mind, then even the ruler ofthe world is
worthless in comparison with him.
**
Paurhi Twenty-Fourth
~ "0 fRTat ~ "0 ~II
~"O m
~"O ~II
~"O~~"O~II
~ "0 ;:pl)- fcllw >ffo H? II
~ "0 ;:pl)- cft3r lJfTa"Ig II
~ "0 ;:pl)- ~II
~ Q10fe cl3' fal'58'fiJ II
3'"
~ ~
a- ~ "0 ll't wfu II
iI"'t eire II
O M
C
"0
~ ~ uyar mlrll
B .
U
~ ~ ~ ~II
~ ~ ~
C L
~II
K
~ ~ ~ eire II
f3B"
O
~ ~ ~ Hfu"1I
Mrcit O
~ ~ ~ l)fTftr l)fTftr II
H B
(')'l'7)Cltmft ~ II ~8 II
K
SI
annt na sifathee kehan na annt.
annt na karanai daen na annt.
annt na vaekhan sunan na annt.
annt na jaapai kiaa man manto
annt na jaapai keetaa aakaar.
annt na jaapai paaraavaar.
annt kaaran kaetae bilalaahi.
taa kae annt na paaeae jaahi.
eaehu annt na jaanai koe.
bahutaa keheeai bahutaa hoe.
vaddaa sahib oochaa thaao.
oochae oupar oochaa naao.
eaevadd oochaa hovai koe.
tis oochae ko jaanai soe.
jaevadd aap jaanai aap aap.
Nanak nadri karami daat.24.
Jap Ji Sahib (Paurhi Twenty-Fourth) /161
LimnJ Metming
~ on! Ira PrtUt!s. t!IIIl/e.u on! those who speak
EIttlIess are Hi:t AdioIu. t!IIIl/e.u are Hi:t Gifh. Endless i:t iii·
JIisioII,. t!IIdless i:t Ira H~. Hi." IimiU connbt be fJel'cei1ll'et.(
WItat is lite MysteTy of Ira Mind? The limits of the cretrteif
IIIfiw!ne COIIIIOI bepen:eiw!d In IimiU here and beyond COIUIOt
pen:eiW!Jtl.. Many sInIggle 10 know His 1imiU. 1nIJ Hi:t limits CQI'J'IIdf
beJO-d. No DIll! COlI blow tItese 1imiU. TIte IlIOn! J'OII say
tJte.. lite -.ore tltere sIill n!IIIIIiIu 10 be said. GreoI i:t the Ma~
Ir. is Ira Ht!mIf!IIIy Ha.e.. Higltest ofthe High. above all i:t iii
N-.e... 0Jrly DIll! as Greot tIIIt1 as High as God CDII know Hi:t 1.0
and RTnIted Stole.. Orrly He HiIIIself i:t that Great. He iii'
IJIrIIPS HiIIueIf. 0 N. . . . by Ira GIont:e ofGrace. He bestows iii
Blasings.24.
O M
C
Ba.
God bas shBpcd .....'5 mind in such way that be wan1s
U
L
bow 1be limit of every 1bing. In other words, man wants to .
C
evay 1hing in his grip. This is his natural tmdmcy. So much
OK
1bIIlhe even wants to bow about God. But for this limitless pow
is n:quircd But man's 0IpDS of perception have got cer1ain ." .
BO
He aID not see beyond a::dain disIance.. He can listen sound
H
catain c&da1iICC To inaasc 1be capability of1hese organs cer11aib
I K
impJmcII1s are n:quin:d. Likewise the brain bas got a limit
S
Ihinting and IClIOIh:amg. When be realises the limit of
0Ip,;ms. he becomes mshitic He engrosses in 1be Limitless P
God. Gmu ji, in this ~ is explaining to the exploring
wIm should be done..
...,_ ~ UlutII_1IIUIL
~O' Man ! You aID not find out the limit of Perfect God.
viducs are wuudcss.. We c::an praise some person highlighting
qualities; he is kncJwIcdgeabk; jolly, educated, dooo£. of .
fimIiIy, de.. Afta" saying a few more tbing5, there is nothing
to say. Similar is 1be case wi1b. natiom;, countries or about .
and vegebdion. The things in the nature can be described in
way. God is beyond dtsctiption. His virtues are bey
dtsctiplioa. It is not possible to find His Limit.
162/ TI1IC (jgu (IdcoIogy of.llp Ji SBhib)
annt na kaTanai daen na annL
His Actions are endless. His Gifts are endless. God is Creator.
His creation is endless and can not be estimated. Whatever He has
bestowed on His creation: to worms, to birds, animals, man, Sun,
Moon and stars, form their capability and sustenance; all these are
beyond calculation.
annt na vaekhan sunan na annL
Our eyes have got a limit ofseeing because it is difficult to see
Infinite. Man has therefore tendency to see each and every thing.
Without seeing he will not be satisfied. But man's eyes can not see
Sun directly, otherwise these will be damaged. Eyes has got limit
to see light upto a certain intensity. God is equivalent to millions
M
of Suns. How can man's eye see Him. Arjuna requested Sri
O
Krishna to show him His gigantic Form. Sri Krishna said that you
C
.
are not yet capable to see it. Similarly Hazrat Musa requested God
U B
at Koh Toor to show His complete Splendour. There was Oracle
(~) that his eyes are unable to endure the Splendour and
C L
whatever you are seeing is enough for you. But Hazrat Musa
K
insisted and was adamant. Therefore God became beneficent and
O
as the complete Effulgence manifested, Hazrat Musa became
BO
senseless. It is said in Jew's scriptures that he remained senseless
for three days and began to say that I can not see Your complete
H
IK
Splendour. Therefore no one says that I have seen and heard every
thing. This is a false claim. Therefore Guruji says that:-
S annt na vaekhan sunan na ann/.

annt na jaapai kiaa man manto
Guru ji says that what course of action has God in His Mind,
what programme He is chalking out, no psychologist or astrologer
of the world can tell this. Therefore Guru Nanak Dev ji has put
aside such astrology from the tenets of Sikhism. It is wrong to
claim that we have known what God wants to do. Guruji says that
only He Himself knows what is to be done. He does not consult
anyone. Therefore Guruji says that:-
annt na jaapai kiaa man manL
annt na jaapai keetaa aakaaT.
Jap Ji Sahib (Paurhi Twenty-Fourth) / 163
How much expanse He has created? How much is the gross
body? Guru ji says that there is no end to this. Modern science
claims that there are fifty thousand million Suns in the Universe.
Our Sun appears just a toy before these Suns. One Sufi Saint says
that in the Royal Court of God, our Sun is just a particle of sand
and you want to become a scholar. This is not elderliness, it is
disrespect. In His Court even Sun, which gives light to the world,
has a status of just a sand particle, then what are you, man?
anntnajaapaikeetaaaakaar.
anntnajaapaipaaraavaar.
From where it starts and where it ends. There is no
information of His nearer and farther side. We are at the middle.
OM
We neither know the beginning nor the end. From where the
universe commences and where God and universe come to an end,
we know nothing.
.C
U B
annt kaaran kaetae bilalaahi.
C L
Many have been yearning since the endless times to find out
O K
His limits. Many are using their intellect, many are using their
mental abilities and many others are using power acquired by
BO
meditation in order to know His limits since a long time. People
KH taa kae annt na paaeae jaahi.

are making efforts by various ways to find His limits.
S I
How can His Limits be found out. It is not possible. Though
there is longing but no one has yet found out His limits. Guru ji
says:-
eaehu annt na jaanai koe.
No one can find His limits. Therefore no one should make
such efforts because it is only a wastage of precious time of the
life.
bahutaa keheeai bahutaa hoe.
If we say that God is very Great and we may imagine Him in
our mind to be so big, then, He looks even more grand. Even the
words 'Grand' and 'Great' do not convey his Greatness fully.
These words fall short to convey His Greatness.
vaddaa sahib oochaa thaao.
God is great and His Throne is very High.
oochae oupar oochaa naao.
He is very Exalted. But His Name is above all. His Entity,
Fame, Fortitude, and Virtues are very Great. Those who are
considered great due to wealth, knowledge, honour and status are,
in reality, not great. His Designation, Entity and Glory are higher
than the worldly eminence.
eaevadd oochaa hovai koe.
If someone is so high as High is God, then.
OM
.C
tis oochae ko jaanai soe.
U B
Only then one can come to know that God is so much High.
L
Therefore Guruji says:-
fuJJw~cfewmtnrcfckg~1I
K C (>Hor4~~)
O O
tis kaa sarik ko nahi na ko kanttak vairaaee.
He has no rival, no attacker, no enemy.
H B
There is no rival to God, nor is His mean enemy. God is One.
K
SI
When second, third....start, it is world. But there is no one like
God. That is why Prophet Mohammad of Islam has also said that
there is no rival to God.
Therefore Guru ji says that only some one high like God can
know Him and there is none.
jaevadd aap jaanai aap aap.
Only He Himself is that Great and He alone knows Himself.
No one else knows His Greatness.
Nanak nadri karami daat.24.
All the bestowals, comforts, and joys available in the world
are due to His Glance of Grace only. Therefore Guru Nanak Dev
ji says that do not try to find His Limit. Try to become a receiver of
Jap Ji Sahib (Paurhi Twenty-Fourth) /165
His beneficence. Try to remain under His eyes and not above.
Man should try to elevate himself from the eyes of the world and
should try to come under His supervision. In this way man's
pouch becomes full of His Virtues and worldly bestowals.
Nanak nadr; karam; daat.24.
**
OM
.C
U B
C L
O K
B O
H
S IK

Paurhi Twenty-Fifth
1I!feV iIiIH" ft5tiNr F iI'fi!".
... ~ fa4 i) iIIPfi!.
t i HiIfJ iPr ........
ifaJaIr iRa" d ~.
iil
iil.~""'.
ti
i' i' Hili' 11'&.
~ 1Nt 5.
ifaJaIr ~ P Hi!' IN.
& fw i!rfa" aat ~.
O M
C
11ft!" 1R!PJit N ate-.
B.
~ .... i) Hit iifi!.
it 4i" ~ . . . . ~.
L U
C
~ ~ ilaNr HIir 1Pfi!.
JaPU
O K
iI'<t wit
....s fir fw eM' ....
~•
B O
fiur &" INl fiRfa" ~.
K
~
H lI"rdR'iiI lIll"aiP!I R'I.
SI
bahuIa Ia.nm ..... naa jaae.
vaddaa daataa 11 na Iai..aae.
kaeIae 1IIiII~ jocI'I iIIJQB".
kaetiaa ganat nehee veechaar.
kaeIae khap 1uUehi vaeIaB".
kaeIae· Iai Iai ...... paahi
kaeIae moorakh khaahee 1dIaahi.
kaetiaa dookh bhookh sadd maar.
eaehi bile daat taeree cIaaIaar.
band kh8J; see bhaallili hoe.
hor aakh na sakai koe.
jae ko khaaeik aM&'I paiie.
ouhu jaanai jaeteE:aa muhi khaae.
aapae jaanai aapae daee.
.bpJi SIIoib(Pc.di ~_)/I67

aakhehi se bhe kaeee kaee.
jis no bakhasae sifat saalaah.
Nanak paatisaahee paatisaahu.25.
Literal Meaning
His Blessings are so abundant that there can be no writte
account of them. The Great Giver does not hold back anything
There are so many great, heroic warriors begging at the Door 0
the Infinite Lord. So many contemplate and dwell upon Him, tha
they cannot be counted. So many waste away to death engaged i
corruption. So many take and take again, and then deny receiving
So many foolish consumers keep on consuming. So many endu,",
distress, deprivation and constant abuse. Even these are You
Gifts, 0 Great Giver! Liberation from bondage comes only b
Your Will. No one else has any say in this. If some fool shoul
OM
presume to say that he does, he shall learn, andfeel the effects 0
his folly. He Himself knows, He Himselfgives. Few, very few a11
C
B.
those who acknowledge this. One who is blessed to sing Ih
Praises ofthe Lord, 0 Nanak, is the king ofkings.25.
L U
Explanation
K C
In this Paurhi Guru Nanak Dev ji is describing the virtues 0
O
God. Compassion is one of His main Virtues. Compassion is the
O
B
basic means to reach upto God. A religious person will be
H
compassionate and near the 'Ocean of Compassion'. Guru ji
IK
says:-
S bahuta /caram likhiaa naa jaae.

The word (Glcnf) Karam is a Persian word. Its literal meaning is
beneficence, divine mercy. How much is the beneficence?
likhiaa naa jaae.
His beneficence is beyond the power of expression. How
many great beneficences has He bestowed? Guru ji explains:-
vaddaa daataa til na tamaae.
His beneficences are plenty like hills. But He does not
demand any thing, even as small as sesame, in return. Nor He
evinces that I have given so much. Only Perfect God is Donor. At
the human level, to donate is a business upto certain level since
there is a demand in exchange. Guru ji says:-
cifc)fQ- ci mw ~ Mo HaRl flIQd 'J!1I c\ II ~II ') ~

(>HaT Btl!)
kott madhae ko viralaa saevak
hor sagalae biouhaaree.1.rehaao.
Out of millions, hardly anyone is a servant of the Lord. All the
others are mere traders.1.Pause.
Guru ji says that it is a business. It is advertised that so much
has been donated by so and so. It is a proof of business.
The popular Sufi Saint ofIran, Hafiz says, '0' God! I want to
live for one hundred years and will commit sins only, to test Your
M
mercy. I will weigh Your mercy against my sins of one hundred
O
years in a balance. The saint says that my sins of one hundred
.C
years are insignificant as compared to Your beneficence. You are
B
so Great Donor and Pardoner. Guru Gobind Singhji also says that
U
You are such a Benefactor.
L
He is seeing our numerous faults but does not restraint
C
K
Himself from bestowing His gifts on us. There is a tale that the
O
writer has read. One thiefofsixty years went to the door ofa saints
O
house for begging. The saint taunted him that you are a thief and
B
decoit and making people restless and distressed. I wil1 not give
H
you food, go away. The thief went away. But today the saint's is
K
SI
restless in a unique state. He is not able to meditate properly. His
mind is not communing in God's Name. He prays to God to know
the reason for this state. He says, '0' God! What mist3ke have I
done? There was revelation "To whom I have been keeping alive
for the last sixty years, and giving him, you could not give him
even for one day and turned him aray. It is therefore clear that
you are not yet a donor. Only beneficents are close to Me".
Therefore Guru ji says that He is sci Great Donor and does not
expect any thing in exchange, even a sesame.
kaetae mangeh jodh apaar.
Before going to the battle field the warriors have been praying
to God since the ancient times for victory. Also it is prayed daily
Jap Ji Sahib (Paurhi Twenty-Fifth) / 169

for victory in every fieid oflife.
kpetiIuI glllUlt nellu ~
Guruji says that it is beyond my power to count how many are

begging at Your door. What they are begging? Guru ji explains
thus:.;;
IumiJe IduIp tIIttDri wuluuu.
There are coWJtless such persons who prayed for bounties.
After getting, they did not consider these as a means to pass life.
Rather they got absorbed in these bounties and became decrepit in
evil deeds and died. It is a fact that one day the body finishes but
the materials remain in the world
IumiJe lid lid IIUlkiu piUI1U.
M
There are countless thankless persons in the world After
O
getting bestowals, they grumble what God has given us. They say,
. C
"0 God ! What you have given us? We got nothing". Instead of
B
thanking God for the things they have in hand, they utter only
U
grievances. There is an evident evidence. One businessman got a
L
profit of six lakh rupees. But he is heaving sighs. His friends and
C
K
family sitting nearby are also expressing sorrow saying you (the
O
businessman) have suffered a loss. In fact he has aimed to earn Rs.
O
ten lakhs but due to market fluctuation he could earn only six lakh
B
rupees. So they are not thankful for a profit ofsix lakh rupees but
H
are grieving for not getting four lakhs more as planned. The world
K
SI
is full of such thankless people. Only a rare person says, "·0'
God! My pouch is so small and you have bestowed so much".
Bhai Gurdas ji says that such thankless person is a burden on the
earth. He has got an evil eye. How much evil? Bhai Sahib explains
nicety as under:-
lre" f.mJ raw lI'fu" ~ g3" i!'" If'H H

1IFcPJfr )f'C!R" 1itrcit faH lkrr ~.
~ iJfaJIIT ilIta'" csrfcr ~ 3'!f D
Via- * m ~ csrfcr jar NwHI
(~~m,~~ ... /t)
mad vich ridhaa paae kai kutae daa maas.
dhariaa maanas khoparee tis mandee vaas.
170 I True Guru (Ideology ofJap Ji Sahib)
ratoo bhariaa kaparraa kar kajan taas.
tak lai chalee chooharree kar bhog bilaas.
The meat of dog cooked in the wine was, along with its foul
smell, kept in the human skull. It 'Was covered with blood
stained cloth. Covering thus, the scavenger woman (chuhari)
after appeasing her lust was carrying that bowl.
A female sweeper killed a dog and cooked its flesh in wine at
some place and put it in the skull of a man and was taking it to her
home. She had covered the cooked flesh. But it was giving a
horrible smell on the way from where she was passing. At last
some one asked her,
~~yft:lw~f~HiiiliBII
aakh sunaaeae puchhiaa laahae visavaas.
On being asked about (the abominable covered material) she
M
cleared the doubt,
O
"Why she was taking such a worthless thing duly covered"
C
.
She replies:-
~~~H?~~lItll
U B (~~ll/t)
L
nadree pavai akirataghan mat hoe vinaas.9.
C
K
By saying that she had covered the meat to hide it from the
O
sight of an ungrateful person to avoid its pollution. 9.
O
Lest it may come under the influence of an evil eye ofa person
B
thankless to the bestowals of God and may become unfit for
H
IKf3H
eating. Since a thankless person is a burden on the earth, Bhai
Gurdas ji explains how much burdensome that person is:-
S ()T
()T
~ ~
f3H ~ ck aTSf UlO ~
))fR}f'O ~II
~II
()T f3H grij- wnw otft' ~ ~ II
()T f3H r l ~ ~ ~ ~II
()T f3B' grij- ~ tfa' l)f<!:dJ<!:d ~II
rl ¢ ~ Htft ~ ~1It:1I
(9'Tit ~;:it, ~ ~ll/t)
naa tis bhaarae parabataa asamaan khehandae.
naa tis bhaarae kott garra ghar baar disandae.
naa tis bhaarae saaeiraa nad vaah vehandae.
naa tis bhaarae taruvaraa fal sufa/ falandae.

naa tis bhaarae jeea jant anaganat firandae.
bharae bhuee akirataghan mandi hoo mandae.8.
The sky-touching mountains also are not of much weight
(than the ungrateful person). The visible forts are also not as
weighty as he (the ungrateful person) is. Those oceans in
which will the rivers merge are also not as heavy as he is. The
fruit laden trees are also not as heavy as he is. And nor those
innumerable creatures are as heavy as he his. In fact the
ungrateful person is burden on earth and he is evil of evils. 8.
The earth under the feet of thankless person feels his weight.
A thankless person is the most burdensome on the earth. He is a
burden on the earth, burden ofthe society and even a burden ofthe
family. He has only grievances on other people, his family and
even on himself. He will have mental tension also.
M
kaetae moorakh khaahee khaahi.
C O
Some fools always indulge eating only, and never think about
B .
Bestower of bounties. They do not have such an inclination.
L U
C
eaehi bh daat taeree daataar.
OK
These two lines ofGuru Nanak Dev ji are unique. He says that
O
pain and hunger are God's two bestowals given to man. Guru ji
B
does not consider these as His wrath. Man is sleeping in comforts
H
and forgets God. But the man wakeful about God even in
K
SI
comforts, is a god. Man sleeping in comforts has to be awaken by
a bang of suffering. Without this man docs not become attentive.
Kabir ji in his scripture called "Beechak" says:-
cn ~ ~ cl it wnrg (')T}f ~ II
SF8ij 1
Balihari us dukh ko jo pal pal naam japaai.
I am a sacrifice to that suffering which coax me for meditation

of God's Name. Guru Nanak Dev ji considers suffering as a
bestowal of God as its bang motivates man to do meditation.
eaehi bh daat taeree daataar.
band khalaasee bhaanai hoe.
Some people pray to God that shackles of vices are broken
and salvation is received according to His Will.
hOT aakh na sakai koe.
There is no other way to attain salvation
jae ko khaaeik aakhan paae.
If some fool may say that there are other ways also to attain
salvation, without following His Will, then
ouhu jaanai jaeteeaa muhi khaae.
He only knows how much humiliation he has to face.
aapaejaanaiaapaedae~
O M
Some say that God is Omniscient and bestows His bounties to
C
each and every one keeping their capabilities and requirement in
B.
view.
L U
aakhehi se bh kaeee kaee.
K C
Many people say like this that You know about all the living
O
beings and give as per Your Will.
O
B
H
Lastly Guru ji says that whomsoever You bestow Your
K
I
blessings of singing Your Glory,
S Nanak paatisaahee paatisaahu.25.

Such a person be~omes king ofthe kings. He is the king of the
world. He has adorned a very exalted throne. To sing His Glory is
the most precious gift bestowed by God.
**

Paurhi Twenty-Sixth
~ qJ<!" ~ ~II ~ ~ ~ i1roll
~ ~ ~ g ;:rfu'l ~ srfu ~ ffifTfull
~ ~ ~ ~II ~ ?ff ~ ~II
.~ Vl:I'Rbr ~ ~II ~ ~ ~ ~II
~~ ~ 7) wft!'11 ~ ~ em- ~ wfull
))fTlffu ~ 1.l'O YQ"'e II ))f1'lffu 'l(;} crafJ ~ II
))fTlffu lICM ))f1'lffu ~ II ))f1'lffu ijM" 3" ~ II
~ lftHa ))f1'lffu fRtr II ))f1'lffu i3" efta"
Hfa" Wo O
M §1T II
l.fTfu i3" crfu Cil'fu .C

))fTlffu ~ ))f1'lffu ~ II ))f1'lffu (')0 if<') ~ II
i3" ))fTlffu ~ II
U B ~ ~ ;:rrfu II
llafu m eire
Lfi:Jfo ;n- ww
~ etta" Mer rifu II dT ~ 7) II
m
C
ffl ~ ~ II ("i'1(')'Q jjfu II
ci
;i ~ iff
amul
~II 0'" ~
O
gun K amuf
aRTO'" ~IRe II
vaapaar.
B O
amul vaapaareeeae amul bhanddaar.
H
amul aaveh amul lai jaahi.
K
amul bhaae amulaa samaahi.
SI
amul dharam amul deebaan.
amul tul amul paravaan.
amul bakhasees amul neesaan.
amul karam amul furamaan.
amulo amul aakhiaa na jaae.
aakh aakh rehae liv laae.
aakheh vaed paath puraan.
aakheh parrae karehi vakhiaan.
aakheh baramae aakhehi eind.
aakheh gopee tai govind.
aakheh eesar aakhehi sidh.
aakheh kaetae keetae budh.
aakheh daanav aakhehi daev.
aakheh sur nar mun jan saev.
kaetae aakheh aakhan paahi.
kaetae keh keh outh outh jaahi.
eaetae keetae hor karaeh.
taa aakh na sakeh kaeee kaee.
jaevadd bhaavai taevadd hoe.
Nanak jaanai saachaa SOB.
jae ko aakhai boI vigaarr.
taa likheeai sir gaavaaraa gaavaar.26.
Literal Meaning
Priceless are His Y'1rlues. Priceless are His Dealings.
Priceless are His Dealers. Priceless are His Treasures. Priceless
are those who come to Him. Priceless are those who buy from
Him. Priceless is Lovefor Him. Priceless is absorption into Him.
PHceless is the Divine Law of DIwrmo. Priceless is the Divine
OM
Court of Justice. Priceless are the scales. priceless are the
weights. Priceless are His Blessings. Priceless is His Banner and
.C
Insignia. Priceless is His Mercy, Priceless is His Royal Command..
B
Priceless. 0 Priceless beyond expression! Speak of Him
U
L
continually. and remain absorbed in His Love. The Vedas and the
C
Puroanos speolc. The scholars speak and lecture. Brohma speaks.
K
Indra speaks. The Gopis and Krishna speak. Shivo speaJrs. the
O
SidJhos speak. The many creoted Buddhas speolc. The demons
B O
speoJc. the demi-gods speak. The spiritual warriors. the J.eavenJy
beings. the silent sages. the humble and serviceful speak. Many
H
IK
.speak and try to describe Him. Many hove spoken ofHim over and
over again. and hove then arisen and deported If He were to
S
creote os many again os there already are. even then. they could
not describe Him. He is os Great os He wishes to be. 0 Nonak, the
True Lord brows. Ifanyone presumes to describe God. he sholl be
known os the greatestfool offools!.26.
&planation
In this Paurhi Guru Nanak Dev ji bas described how Great is
God, and how much lofty are the persons who commune with Him
and in what way they search and speak about Him.
IlmuIgun IIIIUIl VIUIJHUI1'.
The virtues ofGod are priceless. To deal with these virtues is
Jap Ji Sahib (Paurld Twenty-Sixth) 1175

also precious. In the worldly business some thing is to be given
and some thing else is to be taken in exchange. In Divine business
what should be donated when every thing belongs to Him, every
thing in His creation. To say: "'0' God! All this is Yours", and
priceless. This is the meaning of business (Vapaar) here.
Therefore Guru ji motivates us to do this business:-
~~CiaY~II~fcr;dW~1I (>JiaT ~t:J)

sach vaapaar karahu vaapaaree.
darageh nibehai khaep tumaaree.
Deal in the true trade, 0 trader, and your merchandise shall
be safe in the Court of the Lord.
But in the world:-
reg ~ mw ~ II 7)l'(")Ci ~ et Jre" eF8d ·3 II "I II

O M (>JiaT ~t:J)
eihu vaapaar viralaa vaapaarai.
. C
B
Nanak taa kai sad balihaarai.5.
U
In this trade. only a few are trading. Nanak is forever a
sacrifice to them.5.·
C L
K
But only rare person 'indulge in this business. Bhagat Kabir ji
O
describes like this:-
B O
fanm' ~ qtJft' 3"QT ~ ~ HWatll
H
Hag ~ 01H' ~ «T ~ W mrratll ~ II
K
SI
ufo ci 0T}f ci ~II
~ iJ'Tflr ~ ~ ~ anft' JfwaT II ~ II ~ II
(>JiaT <t <t ~ ~)
kinehee banajiaa kaasee tanbaa kinehee loug supaaree.
santahu banajiaa naam gobid kaa aisee khaep hamaaree.1.
har kae naam kae biaapaaree.
heeraa haath charriaa niramolak
chhoott gee sansaaree.1.rehaao.
Some deal in bronze and copper, some in cloves and betel
nuts. The Saints deal in the Naam, the Name of the Lord of
the Universe. Such is my merchandise as well. 1. I am a
trader in the Name of the Lord. The priceless diamond has
come into my hands. I have left the world behind. 1.Pause.

IUfUIl WltJPtulruetle amlll blulnddtUlr.
The saints who cany out this business are also priceless. They
can not be compared with any worldly thing.
•_.a",111 bhanddilar.
The store houses of Divine VIrtues are also priceless. It can
not be estimated how many are the virtues and how great is the
store house.
a",ul aaveh a",lIllaijtulhi.
Coming of the saints to this world is also priceless. Saints
come so that world may gain something due to their presence.
Bhai Nand Lal ji says to Guru Gobind Singh ji that you have worn
M
this colourful long coat - it means, you have adorned this human
O
C
body. Due to this two worlds have been coloured and high & low
B .
have attained salvation. So the coming ofthe saints to this world is
U
priceless.
L
•__amllliaijtulhi.
C
OK
The saints and meditators take away the priceless treasures of
God's Name with them. If wealth is distributed in the world, it
O
decreases. But this rule is not applicable in the case of God's
B
H
Name. Rather it increases when distributed. Guru ji says:-
K
SI
1RfJ ltfifJemrfimrS'lft"1 ~ o~ ~ iI'1!tl ~ I
(lJiar «tt~)
khaaveh kharacheh ral mil bhaaee.
tou na aavai vadhado jaaee.3.
The Siblings of Destiny meet together, and eat and spend,
but these resources do not diminish; they continue to
increase. 3.
If the knowledge of God's virtues is distributed, it increases.
Therefo.c by acq:Jiring Divine virtues, man desires to distribute
these. It is seen that sometimes a person goes to jungle or hill for
doing meditation. On acquiring the flavour of God's Name, he
returns to the cities with an ambition to motivate others to repeat
God's Name. He becomes anxious to inspire others also. Guru ji
says:-
Jap Ji Sahib (Paurhi Twenty-Sixth) /177
amuJ aaveh amuJ fa; jaahi.
The coming ofsaints to the world is priceless. Their departure
from the world is also precious. Their birth days are celebrated
due to which one is motivated to rise above the birth. Their death
anniversaries are celebrated to dispel the fear of death. Therefore
their birth and death give some Divine knowledge to the world.
amuJ bhaae amuJaa samaahi.
Love of God springs up in their mind since they have been
liked by Him. This is priceless.
amuJaa samaahi.
M
They have engrossed in Priceless Perfect God by His love
O
only.
C
B.
amul dharam amuJ deebaan.
U
The tradition, D~a~m, rules and constitution established by
L
God are priceless. Rising of Sun and Moon is under some rule and
C
K
regulation. Every nerve and vein in our body is working under
O
some rules and arrangement. Guruji says, '0' Man ! This physical
O
body and its parts have been made according to some constitution.
B
The same system is applicable to the universe:-
K H
SI
it ~ mIT fUj- it ijR it U't u (lJia'r et4)
jo brehamanddae soee pinddae jo khojai so paavai.
The One who pervades the Universe also dwells in the body;
whoever seeks Him, finds Him there.
All this constitution is priceless.
amul dharam amuJ deebaan.
His Royal Court is so great that it can not be estimated. It is
priceless.
amul lui amulparavaan.
Those balance and measure are true by which the actions of
animated beings are weighed. The way ofmeasuring the actions is
beyond estimation and are priceless.
1781 True Guru (Ideology of Jap Ji Sahib)

amul hakhasees amul neesaan.
His.beneficences are so great and immense that these can not
be priced. The plastic and wooden parts of the shape of the body
parts are available in the bazaar. Teeth of stone can be bought. But
the body parts bestowed by God are matchless and priceless.
Every part is precious. Therefore Guru ji says that His bestowals
are great and priceless. We can not remain alive without air, but is
freely available. Without Sun we can not live even for a second. If
Sun cools down the entire universe will cool down. The sunlight
and its heat are freely available. All these are His bounties and are
priceless.
amu! neesaan.
M
His beneficences are manifested through virtues like
O
gentleness, high character, healthy and handsome body, etc. These
.C
are the vestiges of the bestowals of God. Guruji says:-
f;::ru l{Wfu ~ ~ ~II ~ ~ fuH ij1lf ~ II

U B
C L (»far ~..?o)
K
jih prasaad aarog kanchan daehee.
O
Iiv laavahu tis raam sanaehee.
By His Grace, you have a healthy, golden body; attune
B O
yourself to that Loving Lord.
H
K Ft
SI
f;::ru l{Wfu ~ ~ gY" II \{i' fmray JreT ~ II (»far ~..?o)
jih prasaad taeraa sundar reop.
so prabh simarahu sada anoop.
By His Grace, your form is so beautiful; constantly remember
God, the Incomparably Beautiful One.
amul hakhasees amul neesaan.

amu! karam amu!furamaan.
His Command for distribution of bestowals, divine mercy and
generosity are priceless. He is Great. His Command is great and is
applicable to each and every one and at every place. There is no
such place where His command is not applicable.
amu!o amu! aakhiaa na jaae.
lap Ii Sahib (Paurhi Twenty-Sixth) 1179

He is priceless. He is great. He is so Great that it is difficult to
say properly "Priceless, Priceless". It is difficult to say with
perception. He is beyond estimation. He is priceless. It is not
possible to tell His price. He is so Great.
aakh aakh rehae Iiv laae.
Those who wanted to estimate His price, began to search. But
due to the search, they got engrossed in Him and were unable to
say any thing. They kept quite.
aakheh vaed paath puraan.
The reciters of Vedas and Puranas and Quran estimated and.
said that Perfect God is Priceless, is Priceless.
aakheh parrae karehi vakhiaan.
O M
Philosophers and learned persons are studying grammar and
are instructing the people. They are lecturing about the religious
.C
scriptures and saying that God is Priceless and Precious.
U B
aakheh baramae aakhehi eind.
C L
Brahma is premier and knowledgeable amongst the ancient
K
gods. He also says that God is Priceless. Inder, the premier
O
amongst the gods, sitting in Indrapuri, is also saying, "'0' God!
O
You are Priceless. You are Precious. You are Great."
HB
aakheh gopee tai govind.
I KExactly the same thing Sri Krishna alongwith Gopis (Female
S
cowherds) are saying, "'0' God! It is very difficult to estimate
about You. It is very difficult to look at Your Gigantic (~ /
Virat) Form. You are Priceless. You are Priceless."
aakheh eesar aakhehi sidh.
Mahan De-v, sitting alongwith Sidhas and Yogis, is also saying
that:-
amulo amul aakhiaa na jaae.
You are Priceless. Your Price is beyond expression. It is very
difficult to tell Your Price.
aakheh kaetae keetae budh.

You have created many Buddhas like Mahatma Budh and
learned persons. '0' Perfect God! Who have been created by You,
all of them say that, "You are Great. You are Priceless. It is very
difficult to express Your Price.
aakheh daanav aakheh daev.
The demons as well as demi-gods after getting tired, also say,
"0 God! It is very difficult to estimate You. The luminous gods
who are embodiment of virtues and knowledgeable and whose
hearts' lamps have been illuminated, also say that You are
Priceless.
aakheh sur nar munjan saev.
Men, gods, and silent sages and those doing service ofvarious
is very difficult."
O M
types are saying, " '0' God! It is very difficult to evaluate You. It
. C
B
kaetae aakhehi aakhan paah;'
L U
There are many more who are beginning to say from today
that God is Priceless, God is Priceless.
K C
O O
~~~~WllafJcrato~ni3"aT~1I811~1I
(>Kar ~~8)
H B
toon satgur ho nautan chaelaa.
K
kehi kabeer mil ant kee baelaa.4.2.
SI
You are the True Guru, and I am Your new disciple. Says
Kabeer, 0 Lord, please meet me - this is my very last chance!
.4.2.
'0' God! You are embodiment of Truth. But I am Your new
follower. I am initiating from today. Therefore Guru ji says:-
kaetae aakheh aakhan paahi.
There are so many others who are starting to estimate from
today.
kaetae keh keh outh outh jaahi.
Many others have been saying and after saying:- "You are
Priceless. You are Priceless", they have arisen and departed.
Jap Ji Sahib (Paurhi Twenty-Sixth) / 181
eaetae keetae hor karaehi.
Guruji says that as You have created so many, they have been
saying, You are, "Priceless, Priceless". You have created men,
demons, gods and goddesses and eminent personalities like
Brahma, Vishnu, Mahesh, Sri Krishna alongwith Gopis and
Mahatma Budh. They all are saying that "You are Priceless, You
"are Priceless".
Guru ji says that, apart from the above-mentioned
personalities and other creation, if You create many more similar
creation and even these are not within the calculation. There are
countless Buddhas, Krishnas, Shivji and countless universes.
Guruji says that if You create more than the estimate:-
O M
C
taa aakh na !)akehi kaeee kaee.
B .
Even then no one can say that we have estimated and
L U
calculated His Price. It will only be said that:-
K C
jaevadd bhaavai taevadd hoe.
O
As much You wish, so much will You become. Brahm means
O
B
"Expanding". He is Limitless.
K H JVanakjaanaisaachaaso~
SI
How much Big He is ? Guru ji says that True Lord Himself
only knows that. But if someone may claim that:-
jae ko aakhai boillvigaarr.
If someone may utter a discordant word that he has come to
know: What is God? How big is universe? What are His virtues?
I have understood all this. Guru ji says that if anyone says this,
then:-
taa likheeai sir gaavaaraa gaavaar.26.
He is not only fool. Rather he is the leader of all the fools. He
is the greatest fool of all the fools.

The main purport of this Paurhi is that the virtues of God are
so great that it is not possible to e¥aluate these. Those who deals
with these virtues, are praise-worthy. Those who acquire some of
these virtues are also appreciable.
**
O M
. C
U B
C L
O OK
H B
K
SI
Jap Ji Sahib (Paurhi Twenty-Sixth) / 183

PaurhiTwenty-Seventh
it ~ cliJr it 11@ ~ ~ lifer JrcJ1f ~.
~ ~ ~ lJfJivr ci3' ili#iili#~did n
cfa' crar ucit fRQ" ~ cfa' aliili#~did •
dI'i:fu" ~ lIk U'<!t 1biai ~ d'W ~ ~.
dI'i:fu" ~ ~ fmtr WC!fu fmtr fmtr lIdH" ~I
dI'i:fu" _ Ud)fI" ~ ffiJfo Hi!'" ~I
~ ~ rei!iHr~ ic5" ~ ~ ~II
~ fiN HWQl lIk!fcr arWi" ~H
M
Wlf
O
~ mit H3t ~ ~ ~ Cit'arWR
C
~ UfaJa" ~ cNbIa" ;M ~ W ~D
dI'i:fu" ~ )(Q imn Baal'" Hi:" ~I
B .
~ CIaO ~ 3d" lHORfo ~ ~u
U
marCL crnr
~ iilr )fiJ11IB" F ~ If'<ft ~.
mrr OK
~ dir HiR5" CiIfcr air WI
~ dI'i:fu" it ~ ~ aa- 3d" Ha" awi'l
BO*
Mer cia' ~ if MJ 1i~~ 1iPJfr ~B
a- KH
m:rr m:rr Hi!'" ~ ~ W6'" w;jt 1i't!t.
SI
iit mit iI'fi!' 1i WJit ~ fufn ~.
iiait ~ 91'at CiIfcr CiIfcr ftwit ~ Mfo ~u
CiIfcr CiIfcr ~ ciW ~ fiN faJr ;:!t ~"
it faa" R m iidJft ~ 1i q'R'T iJIl!to
it t!iraH'~ ~ t!ifaH'fdg 1ii('i(j(" ~ ~n~"n
so dar kaehaa so ghar kaehaa jit beh sarab samaalae.
vaajae naad anaek asankhaa kaetae vaavanehaarae.
kaetae raag paree sio keheean kaetae gaavanehaarae.
gaaveh tuhano poun paanee baisantar gaavai raajaa dharam duaarae.
gaaveh chit gupat likh jaaneh likh likh dharam veechaarae.
gaaveh eesar baramaa daevee sohan sada savaarae.
gaaveh eind eidasan baithae daevatiaa dar naalae.
gaaveh sidh samaadhee andar gaavan saadh vichaarae.
184/ True Gum (Ideology ofJap Ji Sahib)

gaavan jatee satee santokhee gaaveh veer karaarae.
gaavan panddit parran rakheesar jug jug vaedaa naalae.
gaaveh mohaneeaa man mahan suragaa machh paeiaalae.
gaavan ratan oupaaeae taerae athasath teerath nalae.
gaaveh jodh mehaabal 500raa gaaveh khaanee charae.
gaaveh khandd manddal varbhanddaa kar kar rakhae dharae.
saeee tudhooo gaaveh jo tudh bhaavan ratae taerae bhagat rasaaIae.
hor kaetae gaavan sae mai chit na aavan Nanak kiaa veechaarae.
soee soee sada saeh sahib sacha sachi naaee.
hai bhee hosee jaae na jaasee raehanaa jin rachaaee.
rangi rangi bhaati kar kar jinsee maaeiaa jin oupaaee.
kar kar vaekhai kitaa aapanaa jiv tis dee vaddiaaee.
jo tis bhaavai soee karasee hukam na karanaa jaaee.
so patsahu saha patsahib Nanak rehan rajaaee.2~.
Uteml Meaning
M
Where is that Gate, and where is that Dwelling, in which You
O
C
sit and take care ofall? The Sound-current ofthe Naad vibrates
.
there, and countless musicians play on all sorts of instruments
B
U
there. So many Ragas, so many musicians singing there. The
C L
praanic wind, water andfue sing; the Righteous Judge ofDharma
sings at Your Door. Chitar and Gupt, the angels ofthe conscious
OK
and the subconscious who record actions, and the Righteous
O
Judge ofDharma whojudges this record sing. Shiva, Brahma and
B
the Goddess ofBeauty, ever adorned, sing. lndra. seatedupon His
H
Throne, sings with the deities at Your Door. The Siddhas in
K
SI
Samaadhi sing; the Saadhus sing in contemplation. The celibates,
the fanatics, the peacefully accepting and the fearless warriors
sing. The Pandits, the religious scholars who recite the Vedas,
with the supreme sages of all the ages, sing. The Mohinis, the
enchanting heavenly beauties who entice hearts in this world, in
paradise, and in the underworld of the subconscious sing. The
celestialjewels created by You, and the sixty-eight holy places of
pilgrimage sing. The brave and mighty warriors sing; the
spiritual heroes and thefour sources ofcreation sing. The planets,
solar systems and galaxies, created and arranged by Your Hand,
sing. They alone sing. who are pleasing to Your Will. Your
devotees are imbued with the Nectar of Your Essence. So many
others sing, they do not come to mind. 0 Nana/c, how can J
Jap Ji Sahib (Paurhi TwenJy-Sevenlh) 1185

consider them all? That True Lord is True, Forever True, and True
is His Name. He is, and shall always be. He shall not depart, even
when this Universe which He has created departs. He created the
world, with its various colors, species ofbeings. and the variety of
Maya. Having created the creation, He watches over it Himself,
by His Greatness. He does whatever He pleases. No order can be
issued to Him. He is the King, the King ofkings, the Supreme Lord
and Master ofkings. Nanak remains subject 10 His Will.27.
Explanation
This Paurhi is unique in many ways. It is the longest Paurhi of
Jap ji Sahib. It is also in Rehras Sahib. It also appear in "Rag
Aasa" of Sri Guru Granth Sahib ji. The first line ofthis Paurhi is:-
so dar kaehaa so ghar kaehaa jit beh sarab sallUlalae.
OM
It is in an interrogative fonn. (il ~) "So dar" means that
C
B.
central place wherefrom God take care of His entire creation. A
similar Shabad of Guru Nanak. Dev ji is also in "Ramkali Raag"
U
where the question is:-
~i!fa'~~~~~~~~~11
C L
OK (lJior t:-'-')
O
jit dar vasehi kavan dar keheeai daraa bhitar dar kavan lehai.
B
Where is that door, where You live, 0 LoreJ? What is that door
H
called? Among all doors, who can find that door?
K
SI
It is an internal and secret door. I have become sad searching
that door. Someone may tell me the location of that door which
opens towards His Abode. There are two doors. One opens
towards the world, the other opens towards His Abode. Man will
search this door only when he has become dejected from the
world. Reciting Gurbani and attending congregation motivates us
to search for the Divine Gate. Man becomes dejected from the
world, when he comes to know that he can not be satiated in the
world. Such a dejection from the world has motivated saints to
search His Gate and Abode which is the source of supreme bliss.
'0' God ! The Gate and Abode, wherefrom You look after the
entire universe, where is that located? The question is very great,
deep and subtle. Guru ji has described in detail His Abode in the
succeeding lines.
vaajae naad anaek asankhaa kaetae vaavanehaarae.
Guru ji starts to describe the grandeur of His Abode from
"Naad", i.e. music. Music of various types is being played at His
Abode. There are countless musicians playing the music. They are
manifesting the elegance ofYour Abode. When we enter a temple;
we have to ring the bell, hanging at the door. It is symbolic to
show that for reaching upto God, one should have music and may
recite His Word melodiously. By the dome in the temple, sound of
the bell and Word resonates and enters the ears in a melodious
manner. Mind gets concentrated quickly due to music. Therefore
Guru ji says that music is the grandeur of His Abode.
All the musical instruments of India are deeply linked with
M
spirituality. Meeran and Narad played Ik Tara (One stringed
O
musical Instrument). Lyre is seen in the hand of Saraswati. Sri
C
Krishna played flute. Shankar beated tabor. Mardaana, companion
B .
of Guru Nanak Dev ji played Rabab (A kind of violin). On
U
Saranda (Stringed musical instrument played with bow) Guru
C L
Arjan Dev ji sang Gurbani. Therefore all the musical instruments
have been invented by Bhagats. Common people also learn to play
O K
these musical instruments and sing and they enjoy it.
O
There are countless musical instruments and countless
B
musicians are playing these instruments. Countless are the
H
musical notes. '0' God! This is Glory of Your Gate.
I K
S
kaetae raag paree sio keheean kaetae gaavanehaarae.
There are countless Ragaas (A mode in music) and Raginis
(Female musical mode). The details of Ragaas and Raginis have
been enlisted in the Raag Maala at the end of Sri Guru Granth
Sahib ji. Countless singers (Kirtaneas) are signing Glory ofGod at
His Door.
gaaveh tuhano poun paanee baisantar
gaavai raajaa dharam duaarae.
Here the question arises, how water, air, and fire are singing
His Praises. From signing it means that we should rise to that level
where His Will may look sweet.
Jap Ji Sahib (Paurhi TwenJy-Seventh) 1187
3ar ctPHr){toT R II
mO'H' ~ (I)T(")'g~1I ~ 118~ II t~ II (>1faT ~~8)
taeraa keeaa meethaa laagai.
Har naam padarath Nanak maagai.2.42.93.
Your actions seem so sweet to me. Nanak begs for the
treasure of the Naam, the Name of the Lord. 2.42. 93.
God's Name is begged so that His Will may be considered
sweet. Man engrossed in His meditation remains contented in His
Will. Guruji here says that air, water and fire are contented in His
Will. They follow invariably the code of conduct specified by
God. Water flows down-wards since its centre is ocean. Fire
flames go upwards since the centre of fire is Sun. Therefore to
remain contented in His Will means to sing His praise. The
meditator, when sees that every particle of nature following His
O M
Will, he becomes elated and get engrossed in Him. Therefore air,
water and fire are singing His Glory by following His Command.
. C
B
L U
According to the ancient scriptures, living beings present
C
themselves in the Court of Dharam Raj where justice is
O K
administered to them according to their good and bad actions.
Guru ji says that even Dharam Raj acts according to Your Will.
B O
Guruji explains in "Sloks Varan Te Vadheek":-
KH
O'H' ~ wtfc')1" ifc'iH ~ ;:ftf3' II
S I
<WiCl tTcJ}f ~ ;v:fu m RQ yoi3' II Cio II
Naam diaaein saajanaa janam padaarath jeet.
(>1faT "18 ~4)
Nanak dharam aisae chavehi kito bhavan punit.1 O.

Meditating on the Naam, 0 friend, the treasure of life is won.
o Nanak, speaking in Righteousness, one's world becomes
sanctified. 10.
Whenever a saint, after leaving his body in this world, attains
salvation, Dharam Raj says that you have won the life and by your
coming here, my house has been sanctified.
Indeed this life is a gamble. Man may win or loose. If he
engrosses in God, he has won. If he immerses in the world he
looses. It is seen that only a few among thousands win the battle.
Therefore Kabir ji says:-
~ tpJfT'aT ~ mr ri" II 8 II ~ II (l)jar ctct4t:)
chalae juaaree due hath jhaar.4.2.
In the end, the gambler shall depart empty-handedA.2.
Guru ji says that Dharam Raj is also the creation of God and
he follows His Will and also sings His Praises.
gaaveh chit gupat /ikh jaaneh /ikh likh dharam veechaarae.
The accounts of man's action are written secretly and are kept
secret. He, who writes this, is called (fu3a qra) Chittar Gupt and
is invisible. This script is secret. This can not be read by the eyes.
Therefore Guru ji says that God has made this constitution of
writing good and bad deeds by Chittar Gupt and he acts according
M
to Your Will and is singing Your Praises.
O
gaaveh eesar baramaa daevee sohan sada savaarae.
C
B.
Vishnu, Brahma and goddesses are singing Your Praises.
L U
sohan sada savaarae.
K C
Some souls have been decorated by God. They are called
O
gods. They are the decoration of Your Royal Court. They are also
O
singing Your Praises.
H B
gaaveh eind eidasan baithae daevatiaa dar naa/ae.
I K
The god lndra sitting on his throne is also singing the Praises
S
of God along with other gods. The sphere of rain and clouds are
moving under Your Will and people are getting motivation to act
under Your Command.
gaaveh sidh samaadhee andar gaavan saadh vichaarae.
Sidhas are singing Your praises in Sarnadhi (contemplation).
gaavan saadh vichaarae.
The saints are also singing Your Praises by studying religious
scriptures and pondering over these for adopting in life. This is
their way of singing the Praises of God.
To live with problems is a worldly life. To live in
lap li Sahib (Paurhi Twenty-&venth) 1189

contemplation is a religious and spiritual life. The life is full of
problems. lfwe solve one problem, many other problems arise. If
a person thinks that 1 will meditate after solving my worldly
problems, he is in misconception. Problems never end even upto
the end of man's life. If the conscious is communed in God's
Name, and His Praises are sung then Samadhi is achieved. This is
the identification of a religious person. Religious person is in
contemplation even on a red hot iron pan. But a worldly person is
entangled in various problems even on a bed of flowers. Guru
Atjan Dev ji, sitting on a red hot pan, says:-
~oiPwHtorwaTllufa'~~O'Ogwarll (~~t8)
taeraa keeaa meethaa laagai.
har naam padarath Nanak maagai.
treasure of the Naam, the Name of the Lord.

OM
Your actions seem so sweet to me. Nanak begs for the
C
B.
It was seen that saints were sitting on deer-skin and doing
U
contemplation. Guru Arjan Dev ji has demonstrated that one can
L
also contemplate sitting on a red hot iron pan. This is a unique
K C
contribution of Guru Arjan Dev ji. Guru ji says that countless
persons are communing with You even with problems and singing
Your Praises.
O O
H B gaavan saadh vichaarae.
K
gaavan jatee satee santokhee.•.
SI
Jati (iI3't) means ascetic who has full control over his entire
physical organs. They are singing God's Praises by controlling
their organs. Bhagat Naam Dev ji says:-
Hfu Wr cit<'tt ~ (iT fHG ~ II

;:m Sd i dlF6
HOfcJ ~ 'ri' ~ JffiJ ~ ~ wfcr a'ili~Q II ~ II
ll'i!'l@fcro~~11 (~Et~)
das bairagan moh bas keenaee panchahu kaa mitt naavo.
satar doe bharae anmrit sar bikh ko maar kadhaavo.1 .
paachhai bahur na aavan paavo.
I have brought the ten sensory organs under my control, and
erased every trace of the five thieves.
I have filled the seventy-two nerve channels with Ambrosial
. Nectar, and drained out the poison. 1.
I shall not come into the world again.
(~) Baeraagan - It is aT-shaped vertical circular member
which ascetic places under his armpit to rest upon as he sits for
penance. The ten organs are a support for the body. Without these
body is like a stone. They are singing God's Praises by controlling
ten organs. (Hdl).Sati means donor. Donor donates money or food
or clothes or education and many other things. Guru ji says that
donors are singing God's Praises through donations. This is the
method ofdonors for praising God. Contented persons are singing
Your Praise by remaining contented with whatever God has given
them and are always thankful to Him.
Since many eras, Pandits are praising God on the basis of
Vedas. They study and teach Vedas to commune with God.
gaaveh mohaneeaa man mohan suragaa machh paeitla1lle.
O M
.C
Fascinating ladies who can charm persons of earth, heaven
B
and under world, are also singing God's Glory. In fact they will
U
L
sing praises when they realize that this beauty is the gift of God.
C
gaavan rawn oupaaeae taerae athasath teerath nalDe.
K
O
'0' Perfect God! There are sixty-eight pilgrimages. Teerath
O
(pilgrimage) means bank where saints have meditated to cross-
H B
over the ocean of Existence. Where saint takes birth, or meditates
or sacrifices his life for Dharam, that place becomes a pilgrimage.
K
SI
Kabir ji says:-
crfJ 'ii1fta' ~ sWw~ll_ or far ufcr err ~R

(>HaT ~~ ..)
keh kabir ho bhaeiaa oudas. teerath baddaa ke har kaa daas.
Says Kabeer, I have become depressed; is the sacred shrine
of pilgrimage greater, or the slave of the LoreJ?
Since pilgrimage is developed due to saint, he is superior to
pilgrimage. On the support of these pilgrimage centres many are
singing your praises. There are nine types ofRatans: for example-
jewel, gem, diamond, pearl, ruby, topaz, coral, etc. You have fiJled
ratans, which are a special type of stone, with splendour. By
looking at these, some sing Your Praises. One stone having
immense splendour had been called "Kohinoor" which literally
Jap Ji Sahib (Paurhi Twenty-8eventh) / 191
means ''mountain of light". Such rare stones are also creation of
God and seeing these, many sing your praises.
gtUZVeh jodh meluzabaI SOOrtUl glUlveh khlUlnee clulrae.
Warriors and the four sources of creation where from
animated beings take birth; viz., from eggs, viviparous (birth from
semen), terrigenous (vegetable kingdom) and insects (produced
by perspiration, heat or dampness), by seeing these four sources of
creation, some get elated and sing Your Praises.
gtUZVeh kiulluid IIUInddaI var61ulnddlla kGr kGr rakhae dharae.
Universes, their parts and spheres are in circulation. When
some one looks at these, he comes ecstatic and starts singing Your
M
Praises.
saeee tudhuno gallVeh jo tudh 6haavan
C O
.
rllkle meTtle 6hagat rllSwae.
B
U
It is correct that very many are singing God's Glory. But the
fact is that:-
C L
K
saeee tudhuno gtUZVeh
O
They are singing Your praise,
O
B
Who?
KH jo tudh bhaavan
S I
Those, who have been liked by You.
Whom You have liked?
rlJtlle merae bhagat rtlsaaIae.
Those have been liked who have engrossed in the flavour of
Your Name. If the mind is full of evil deeds, then the meditation
will not be flavourous. An ecstatic Bhagat remains in bliss
throughout day and night and even in his entire life. Therefore
Guruji says that:-
~ iit mffir WQ" cit iIJIOT I (')1'('iq iffi' qr ~ i!JTc')'" II 8 II

(~~~~)
Prabh jee baseh saadh kee rasanaa.
Nanak jan kaa dasan dasnaa.4.
192/ True GunJ (Ideology ofJap Ji Sahib)
God abides upon the tongues of His Saints. Hanak is the
servant of the slave of His slavesA.
hor luIelile glUlVtlft SIIe IIUIi chit IlllIUlVtIn

Nallllk kiiUI vut:1uuu'aL
'0' Perfect God ! Countless are singing Your Praises, but I
can not count all ofthem. Some are beyond by memory. So what
should I think about them.
soee soee stukJ saeh sahib saduI SIIC1Ii IIIIIUe.
That God is True and Eternal, and His Praise is also true, great
and is for ever
hai bhee hoseejtltle l1li jaasee t'Ilchtllllltl jin t'IlChlUlee.
The Creator of this creation is present now and will also be

O M
C
present in future. He is not in the cycle ofbirth and death. He is the
Lord
Bfin.
LU
rang; rang; bhlUlti IuIr IuIrjinsu IIfIUIeiIuI ollJHlUe-
K C
He has produced species of very many types from the nature
O
created by Him.
B O
IuIr IuIr vaekhai ldUza aaptllllltljiv tis dee vadtliiulee.
H
Whatever He has created, He looks at it as He desires and as
K
SI
He wills. He is taking care of His creation.
jo tis bhtltlVai soee lulra.see huktutt IlllIuutuuuI jaee.
He does as He likes to do. His command can not be disobeyed.

Nor can anyone tell God not to do this. No one can pass an order
on Him.
2i'ncr!JiiH' n ~ 0'fB" lIJI)f"~. ~~. CQ- 8-'8)

Nanak hukam na chalee naal khasam chalai ardas.22.
o Hanak, no one can issue commands to the Lord Master; let
us offer prayers instead.22.
We can not prevent Him from His action by giving order. Yes,
we can always pray at His feet at engross in Him. By order we can
Jap Ji Sahib (PtDlThi ~) /193
not obstruct Him.
so patsahu saha patsahib Nanak Tehan rajaaee.27.
He is King of the Kings.
There is only one way to enjoy His Bliss. To walk His Path. To
obey His Command. Apart from this, there is no other method to
engross in Him.
Guru Nanak Dev ji says in this great Paurhi of "So Dar" that
the countless expanse of God is singing His Glory. Music is
supreme in the Glorification of God. The fruit of singing His
Glory is to reach upto Him. The proper way of living this life is to
act according to His Command. By doing so, one attains salvation.
The basic point is that the entire sphere of nature is singing God's
Glory. '0' Man ! You do likewise. You remain under His Will. Do
O M
not pass order. Humbly pray at His feet. Do supplication before
C
Him.
B .
** U
C L
O K
B O
KH
S I
194! rlU": Guru (Ideology of Jap Ji Sahib)

Paurhi Twenty-Eighth
~ ~ ~ l1? m fW,rro ott cmb" ftrFa"1I
Mlr ~ ~ arWw ~ ihfr tlaaWa"1I
~ mit 'R"a'Tl? ;:om Hfo ;::ft3- HQT ~ II
~faR"~1I
l)fTfu ~ ~ ~ tJW BqJ" ~ ~1I~t: II
munda santokh saram pat jholee dhiaan kee karehi bibhoot.
khinthaa kaal kuaaree kaaeiaa jugat ddanddaa paratit.
M
aaee panthee sagal jamaatee man jeetai jag jeet.
O
aadaes tisai aadaes.
. C
aad aneel anaad anaahat jug jug eaeko vaes.28.
Literal Meaning
U B
L
Make contentment your ear-rings, humility your begging
C
K
bowl, and meditation the ashes you apply to your body. Let the
O
remembrance ofdeath be the patched coat you wear, let the purity
O
ofvirginity be your way in the '\lorld, and let faith in the Lord be
H B
your walking stick. See the brotherhood of all mankind as the
highest order of Yogis; conquer your own mind, and conquer the
S IK
world I bow to Him, f humbly bow. The Primal One, the Pure
Light, without beginning, without end. Throughout all the ages,
He is One and the Same. 28.
Explanation
Gunnat Researchers consider lap ji Sahib as an intellectual
and historical dialogue between Guru Nanak Dev ji and Sidh-
Naths. Although Guru ji has presented before the world the
perception of God, Divine knowledge and Divine view, yet one
finds answers to questions raised by the Yogis during the
discussion.
In these four Paurhis, viz., Paurhi Nos. 28 to 31 such a
glimpse is seen and the substantive line is:-
Jap Ji Sahib (Paurhi Twenty-Eighth) 1195

aadaes tisai aadaes.
aad aneel anaad anaahat jugjug eaeko vaes.28.
Perfect God is the origin of all. He is without blemishes and
smut. He can not be tempted. He has no origin since He is the
origin ofthe entire universe. He can not be destroyed. He is above
destruction.
jugjug eaeko vaes.28.
He has the same attire or form throughout the eras. Therefore
He is called "Nirankar" (without form). Guru ji addresses the
Yogis and says that I salute that Entity who is the origin of the
universe and He has no origin. He is without blemishes. He is
indestructible and He is having the same form through all eras.
What are the means to reach upto Him?
OM
There are some symbols in Yog Mat, and they consider these
as means to reach God. Guruji advises them through the symbols
.C
adopted by them so that they may not feel hurt. It is a unique way
B
of Guru Nanak Dev ji. It seems that Yogis asked Guruji,
U
L
"Sir, Who are You?
C
Guru ji replies, " I am a Yogi"
OK
"How should we agree that you are Yogi, when you have got
neither ear-rings, nor begging bowl in your hand, nor you have
O
applied ashes to your body, nor worn patched quilt, nor is there
B
H
walking stick in your hand, nor wallet in your hand. What type of
K
Yogi you are?"
SI
Guru ji replies to these questions like this:-
"Ifyou have to make the body as yogi, then it is perishable.
If the mind is to be made yogi, then I have adopted all the
symbols ofthe mind"
~ Fi3l:f I Munda santokh
Guru ji says that I have worn ear-rings of contentment.
Contentment is the base of the Dh2ram and not desire. Man can
commune with God if he is contented with whatever he has
received from destiny. Contented person is happy under all
conditions. Guru Arjan Dev ji says:-
~ Hfu ~;:ret crnr

~ Har ~ nul ~II
it it ~ ~ wfcnT QT jt wt ~ ~II ~ II (~<tooo)
aagiaa meh bhookh soee kar
sookhaa sog harakh nahi jaaniou.
jo jo hukam bhaeiou sahib kaa so maathai lae maaniou.3.
When I am under the Lord's Command, I find even hunger
pleasurable; I know no difference between sorrow and joy.
Whatever the Command of my Lord and Master is, I bow my
forehead and accept it. 3.
'0' Perfect God. If hunger and suffering have come, I have
considered these as Your gift. I have remained contented and
happy. Contented person will meditate on God's Name. Person
full of desires remains engrossed in the world. Guru ji says that I
have worn ear-rings of contentment.
saram patjho/ee
M
Here l.l? / pat is having '_ ' ~ Aounkarr (a vowel in
O
Gurmukhi script) under letter' d ' Tatta. Therefore it is singular
.C
and it means utencil. Guruji says that I have got utencil of(~ /
B
saram) hard work. Whatever I get by toiling, this my utencil. I
U
need not go from house to house for begging. Guru ji says:-
L
C
By begging man looses his self-respect. Therefore Guru ji
K
says that I am not Bhikhshu. I do not believe in begging at other's
O
door.
B O
dhiaan Ieee karehi bibhoot.
K H
Jogis apply ashes to their bodies. Due to this they do not feel
SI
cold or heat. Skin gets hardened. Lices do not grow. Ash protects
from many diseases. But Guru ji says that I have applied ash of
meditation of God's Name. Due to this I have no pain of sorrow
and anger. Winter does not make me lazy and summer does not
make me restless.
khinthaa kaal kuaaree kaaeiaa jugat ddanddaa paradL
Yogis wear patched coat on their bodies and keep a stick in
their hand. Guru ji says that remembrance of death at all times is
my patched long coat.
kuaaree kaaeiaa jugat
Guru ji says that to keep the body clean and pure is our
Jap Ji Sahib (Paurhi Twenty-Eighth) / 197

method to reach upto God. No wrong action is to be done by
hands. No improper words are to be spoken by the tongue. Eyes
should not see in a wrong way. In this way the body is to be kept
pure. Then Guruji says that faith in God is stick in my hand. This
protects me from various evil deeds.
tIT Ii foe" flrJrff 'l{S ~ II

O? fcwJf'o faH Hfo l.{dl<: I fel)fT II (l)j'or ~'tll)
jaa kai ridai bisavaas prabh aaeiaa.
One whose heart is filled with faith in God the essence of
spiritual wisdom is revealed to his mind.
Yogis have twelve sects (thr) "Aaee Panth (~ thr) is the
biggest of all and they have faith in all the twelve Panths. Guru ji
M
says that my Panth is:-
aaee panthee sagaljamaatee
C O
B.
I consider all the Panths (religions) as class-mates. It is one
U
L
class only. There is partnership between all. I establish
C
relationship with all the religions and co-operate with all of them.
K
This is my Aaee Panth (~ thr).
O O man jeetaijag jeet.
H B
By conquering my own mind, I consider it a world-conquest.
K
To attain super-natural powers is not the world-conquest.
SI aadaes tisai aadaes.

I vow before the Perfect God. He is the origin of every one
and every thing. He is without blemishes. He is beyond
destruction. He has got the same 'Form" since Eternity. I prostrate
before Him repeatedly.

Paurhi Twenty-Ninth
~~~ liJiaFe UIk UIk ~ 0""e"11
>wfu" ~ 0'1it H9 ifT ott fafu fHftr ~ ~ II
~ ~ ~ qrcr ~M'''i!!Fd ~ ~ STarIl
~faR~1I
lJf'fu~~~~~~~II~tll
bhugat gian daeia bhandaran ghatt ghatt vajeh nad.
aap nath nathi sabh ja ki ridh sidh avra sad.
sanjog vijog due kar chalaveh laekhae aveh bhag.
adaes tisai adaes.
aad aneel anad anahat jug jug eaeko vaes.29.
OM
. C
B
Literal Meaning
L U
Let spiritual wisdom be your food. and compassion your
C
attendant. The Sound-current of the Naad vibrates in each and
OK
every heart. He Himselfis the Supreme Master ofall; wealth and
miraculous spiritual powers, and all other external tastes and
O
pleasures, are all /ike beads on a string. Union with Him, and
B
H
separationjrom Him, come by His Will. We come to receive what
K
is written in our destiny. I bow to Him, I humbly bow. The Primal
SI
One, the Pure Light. without beginning, without end. Throughout
all the ages, He is One and the Same. 29.
Explanation
In this Paurhi Guru Nanak Dev ji instructs us how to cause the
wall of falsehood to fall and how one may conjoin with Truth.
Guruji desires that the conscious ofman should rise up by and by
and reach:-
IN 1lf9 ~ F6aCll ig II
sach khandd vasai nirankaar.
In the realm of Truth, the Formless Lord abides.
As there are various means to earn money, so is the casc with
Jap Ji Sahib (Paurhi Twenty-Ninth) / 199
religious methods to reach upto God. Various means sprang up in
the world for communing with god. Guru Nanak. Dev ji considers
spiritual quest as a means for the mind and not for the body. By
physical toil material things are acquired and it is external.
Meditation is the internal means for spiritual attainment to engross
in God.
During the period of Guru Nanak. Dev ji, the Yogis
predominated in the religious world. Yog means to commune.
Yogi is engrossed in God. Bhogi means one who enjoys the
worldly pleasures. He is disconnected from God. The precept of
Guru ji is for every one. It is universal like the sunlight.
bhllgtlt gUm diIeitI b1uJlUltuan ghatt ghatt vajeh nad.
M
Yogis wear ear-ring, keep begging bowl in hand, also keep
O
sack, apply ash to the whole body and wear patched long coat, and
C
hold staff in hand. These are their main symbols. In their kitchen
B .
also there are rules and regulations. Regarding their food, they
U
make thick breads (Roti), put ghee in these and pestle the breads.
C L
This is called 'Churma' (~). Then a person on duty plays a
musical instrument called Saarangi (waarr) in a melodious tune.
K
On hearing it all yogis come and sit in a row to take meal. Churma
O
O
and Dal are distributed. Then all eat. This is one of their rituals.
B
In this Paurhi, Guru Nanak Dev ji instructs to take food
H
(Churma) in this way:-
K
SI
bIJlI/ftlt gUm
Knowledge should be your food (Churma) for the mind. With

Churma body could be satiated. With knowledge mind would be
satiated. Mind is the sprung up state of the soul as tide is the
sprung up state of the ocean. That is why Gurbani says:-
)fc') g imr ~ t lJf'UC!1" ~ ~ n (»jar BB'l)

o my mind. you are the embodiment of the Divine Ught -
When the tide subsides, then only ocean remains. When mind
engrosses in the soul, then it is tranquility. Then we say that now it
is soul only. Mind is not there. Therefore Guru j i says that eating
200 I True Gmu Odeology of Jap Ji Sahib)

food is not a religious mortification. Every one eats food. Birds
and animals take food. Dharam is a religious mortification.
bhugatgian
Knowledge is the food of mind. Guru Arjan Dev ji says:-
~~Ci"iH?ffarHro" (~=?~~)
breham giaanee kaa bhojan giaan.
Spiritual wisdom is the food of the Goa-conscious being.
Mind is not satiated with food. Person, whose mind is.
unsatiated, tries to fill it with food. So people with empty mind,
without knowledge, eat too much. Who will tell them that
knowledge and not food, will fill their mind. Food satiates the
body. Meditation and Divine knowledge satiate the mind. These
M
give supreme pleasure and due to this, hunger ofthe body lessens.
O
C
When there is a marriage of the only son, the mother is very happy
.
and requests all guests to take food. What when someone says that
B
U
you also take food, she says that I am not hungry. Why not?
L
Because of happiness ofthe son's marriage. So happiness reduces
K C
hunger of the body and strengthens it. Happiness itself is a food.
Knowledge also gives much more pleasure. It has been seen that
O
when saints continue to sit in contemplation for fifteen to twenty
O
B
days, they do not feel weakness. If some one has become
H
exhausted due to not taking food, it means that he was unable to
K
SI
engross in God during contemplation.
Guru ji tells Yogi that knowledge should be your food.
Knowledge is acquired by experience, and also by meditation. It is
said that he is the most oppressed person who has not committed
any mistake in his life. One mistake is a teacher. If it is repeated,
then that man is animal. He has not learnt from his first mistake.
Mistake is a step to rise in life. To err is human. If man leams
from mistake, he becomes god. There are various types of kicks in
the world. Man learns when he is kicked about in the world. Who
walks, he will stumble also. One will collide with waves ifhe has
to remain in the ocean. Therefore in the world man has to live with
the stumbles. Therefore mistake is also a bestowal of God for
learning in the world.
Divine knowledge gives eternal contentment:-

w;j OTH' ~ HcJr ft:Ifo F Hfg dl~ 'elw II (>Jior t"l-')
saach naam adhaar maeraa jin bhukhaa sabh gavaaeeaa.
The True Name is my only support; it satisfies all hunger.
Food will satiate hunger of stomach. It can not satiate other
physical and mental hungers of man. But there is one such food
which satiates all types of hungers. Guru ji says:-
bhugatgian
'0' Yogi! Knowledge should be your food.
daeia bhandaran
Kindness should be the distributor of this food. A kind person
desires to distribute his knowledge - it may be of wealth or
property or virtues. Miser can not distribute. A kind person wants
M
to uplift other person who has lagged behind in any walk of life.
O
Hc feels pleasure in it.
C
B.
ghat! ghat! vajeh nad.
U
Food is distributed to the yogis whcn a trumpet is blown. Guru
L
ji says that bell is ringing in every onc. God is, in fact, speaking.
Guru Gobind Singh ji says:-
K C
O O
~ tJW ~ II fa" ~ facJr 5" II
samasathul jubaa haL ke saahib kiraa haL
(;:JTy wfulr)
B
You are speaking through every one's tongue.
H
K
SI
~ ~ 5- fl{ar}{to Wg !f fuQ ufo HTU3" 5- m1t ~ II ~ II
(>Jior "l =?E4)
jo bolat hai mrig meen pankhaeru
so bin har japat hai nahi hor.3.
Whatever the deer, the fish and the birds sing. they chant to
the Lord, and no other.3.
Guru Nanak Dev ji says that apart from man, in all birds and
animals You are speaking. God is Splendour and Sound in it is
Omnipresent and Omnific. You should become listener of the
celestial sound.
ghat! ghatt vajeh nad.
aap nath nathi sabh ja ki ridh sidh avra sad.

In the Yogis there is one ~ (Master) and all others are his
disciples. Guruji says:-
Only God is Master of the entire world who is controlling it.
Only Perfect God is Himself the Lord.
aap nath nathi sabh ja ki
The entire universe and the living beings are under His control
and He may be your Lord and you may be prostrating before Him.
ridh sidh avra sad.
To obtain supernatural powers is the aim of all the religious
mystification of Yogis. Some of these powers are: to become
subtle, to become massive, to become invisible, to obtain
materials ofone's liking, to over - power others, to cause others to
Guru ji says that you may become aware that these

O M
carry out one's orders, to become a small particle and wander, etc.
.C
supernatural powers are not God's Flavour. This is some thing
B
else. Just as scientists have made hydrogen bomb by the power of
U
L
their knowledge.
C
This is the misuse of the supernatural powers. Due to these
K
powers you make others to serve and worship you. These powers
ji says:-
O O
are worldly and not a religious person's flavour. Guru Nanak Dev
H B
fHQ' w fRftr Wlft faftr ~ ~ II
K
SI
QTU? ~ ftfu' Sw Sg ri ~ II
H?~p5T~~fuf3"o~~II;'1I (>Kar"l8)
sidh hovaa sidh laaee ridh aakhaa aao.
gupat paragatt hoe baisaa 10k raakhai bhaao.
mat daekh bhoolaa veesarai taeraa chit na aavai naao.3.
If I were to become a Siddha, and work miracles, summon
wealth and become invisible and visible at will, so that
people would hold me in awe -seeing these, I might go astray
and forget You, and Your Name would not enter into my
mind. 3.
Guruji says that by acquiring above - mentioned supernatural
powers, it should not so happen that you may forget God and His
Name may not come to the mind.

mat daekh bhoolaa veesarai taeraa chit na aavai naao.3.
bhugatgian
Guru ji says that it should be known that God is speaking in
every one and He is the Master who has control over the whole
world and super - natural powers are not God's Flavour.
Knowledge should be:-
sanjog vijog due kar chalaveh laekhae aveh bhag.
Perfect God brings families, children and friends together
according to the connections of the previous births. Then these
connections get separated. According to destiny and desires every
M
one get pains, pleasures and materials.
laekhae aveh hhag.
C O
B .
According to one's capability and fortune materials are being
U
received. If Yogi has this knowledge, then he is a perfect Yogi.
L
K C adaes tisai adaes.
aad aneel anad anahatjugjug eaeko vaes.29.
O O
I salute to Perfect God. He is the origin ofevery one and every
H B
thing. He is without any blemishes. He is indestructible. He has
the same Form since Eternity. I prostrate before Him.
S IK
**

Paurhi Thirtieth
~ H'l!l ;:rarfJ ~ fafo ~ ~II
~ ~ ~ ~ ~ ~ ~II
~ faH ~ fat ~ ~ ~ ~II
~ ~ (?oT ~ n ~ uyar ~ ~II
~faft'~ II
))f'fu ~ ~ ~ tm tfcD' ~ ~II ao II
eaeka maaee jugat viaaee tin chaelae parvan.
M
eik sansari eik bhandari eik laaeae diban.
O
jiv tis bhaavai tivai chalaavai jiv hovai furamaan.
. C
ouhu vaekhai ounaa nadar na aavai bahuta eaehu viddan.
B
aadaes tisa; aadaes.
U
aad aneel anad anahat jug jug eaeko vaes.30.
C L
Literal Meaning
OK
The One Divine Mother conceived and gave birth to the three
O
deities. One, the Creator of the World; One, the Sustainer; and
B
One, the Destroyer. He makes things happen according to the
H
Pleasure ofHis Will. Such is His Celestial Order. He watches over
I K
all, but none see Him. How wonderful this is! I bow to Him, I
S
humbly bow. The Primal One, the Pure Light, without beginning,
without end. Throughout all the ages, He is One and the Same. 30.
Explanation
Yogis expressed their views regarding the creation,
arrangement and revolution of the world. With reference to that,
Guru Nanak Dev ji is telling the world and instructing the Yogis.
Since the ancient times it is the saying that nature got conceived
and three powers or three disciples were born. Guru j i after giving
those ancient names, is presenting his views.
eaeko maaee jugat viaaee tin chaetae parvan.
Nature got conceived by some method and three top most
Jap Ji Sahib (Paurhi Thirtieth) / 205
gods were born and were called - one is wordly, one is store -
keeper and is nourishing the world, and one is destroying.
eik sansari eik bhandari eik laaeae diban.
Upto this, it is the opinion of the Yogis and the world. Then
Guru ji is presenting his views. It is clear that Yogis understood
that there are three powers and three types of actions are taking
place - Living beirigs are taking birth, living beings are staying
and living beings are dying. Sun, Moon, Stars and planets are
being made, staying and cease to exist. Animals and birds are
taking birth, staying and then are wiped out. Birth, staying and
death is applicable to all and all have certain life.
tin chaelae parvan.
OM
Three disciples are authentic. Indeed all learned persons have
C
done counting of three in connection with the nature. Nature has
B .
three attributes - Instinct of Passion, Property of Darkness and
U
Element of Purity. Body has three combinations - Mind, Body
C L
(solid mass) and Soul. If even one is separated existence is not
possible. Time is in three states - Past, Present and Future.
OK
Similarly consciousness also has three states - Awakeness,
O
Dreaming, Dreamless sleep (Sound sleep).
B
Yogis thought that it is not possible that who gives birth, will
H
kill also. Therefore birth is being given by some one else and some
K
SI
one else is killing. Sustenance is by some other. These are three
powers. They named these - Brahma, Vishnu and Mahesh. In
India these are considered authentic gods and v.:erc and are being
worshipped. There are more temples of Vishnu and M<lhesh with
whom man's destiny is linked. Due to whom one has taken birth,
now there is no link with him and one need not worship. So there
are only one or two so called temples of Brahma. He is considered
only the compiler of Vedas and dcveloper of the world.
Lot of things are required in day-to-day life. So worship
Vishnu. For running the t~mily affairs lot of money is required. So
worship Laxmi goddess along with Vishnu. There are lot of
temples of Vishnu and Laxmi (Laxmi - Narayan Mandirs).
But man is fearful of death. So worship Shivji so that he may
remain away from the house. Symbolically he is sitting quite in

cremation ground with closed eyes and ashes on the body and
wears human skulls around the neck. All these are symbols of
death.
Worship Vishnu. In pictures he is shown along with Laxmi on
lotus flower and a plate of Gold coins in the front. Some Bhagat is
sitting nearby. Veena, one stringed instrument, is being played.
Elephant is in attendance. These are all symbols of prosperous
life.
Guru Nanak Dev ji does not agree with this theory. According
to him only one power (God) is performing all the three actions of
birth, nourishing and death. The question arises why he, who
gives birth, should kill. Why nourisher should kill. He who kills,
why should he nourish. To this Gurbani has a nice answer. This is
M
the sport of God. On the river banks children make their houses
O
with wet sand with pleasure. Afterwards they destroy these sand
C
houses while laughing. What is the purpose of all this. This is their
game. Guru ji instructs us:-
B .
~WQ~~~II
L U
~aloT~11
K C
aavan jaan eik Khael banaaeiaa.
(n1or:<~8)
O O
aagiaakaaree keenee maaeiaa.
The One has created the drama of coming and going. He
H B
made Maya subservient to His Will.
K
SI
So coming in the world and going is the game of God. If there
is any purpose for doing a job, then there is a tension while doing
it. Man links pU=1JOSC with the job he undertakes and remains in
tension. Guru Arjan Dev ji confirms this point regarding the
purpose of the creation:-
aavan juan eik khael banaaeiaa.
aagiaakaaree keenee maaeiaa.
Guru Gobind Singhji also calls this a fun:-
H~l.fO)fYOl:fif~II~~~~11
mai ha param purakh ko dasa. daekhan aayo jagat tamasa.
I am a slqve otthe Supreme Being and have come to witness
the drama of the world.
Jap .Ii Sahib (Paurhi Thirtieth) / 207

Some one sees the game and feels happy. But who himself
becomes a fun, he falls in the eyes of others and becomes grieved.
When two persons quarrel and scuffle, others laugh. If husband
and wife are quarreling, neighbours enjoy. Renowned Urdu poet
Mirza Galib also says that whatever is happening is a child's play,
althcihgh the games of day and night are different. Sulemans
throne is also a game of children for him. But for a politician, it is
not a game. He has an aim and purpose. Ifnot achieved, he is hurt
very much. Jesus Christ touches the head of a sick man, he
becomes alright and a blind man gets eyesight. For Galib this is
also a child's play. He, who has done spiritual mortification at
"Hem Kund" mountain, on reaching at the depth of reality of life,
says:-
mai ha param purakh ko dasa.
daekhan aayo jagat tamasa.
OM
.C
People share in prosperity, not in adversity. People share in
B
comforts, not in distress. Guru Teg Bahadur ji says:-
!J':I' H~ Haft ~ ~ HJifar n cm-n

L U
K C
cry 0'0Cf ma- str HOT' "ffir ffiJTlft ijfu'll 3 ~ 11
(~ <t 8 ~t:)
O
sukh mai bahu sangee bheae dukh mai sang na koe.
O
kahu Nanak har bhaj manaa ant sehaaee hoe.32.
B
In good times, there are many companions around, but in bad
H
times, there is no one at all.
IK
Says Nanak, vibrate, and meditate on the Lord;
S
He shall be your only Help and Support in the end.32.
and:-
*
!J':I' l)fTfn ~ fHfg too ~ ~ fufi:r ura-n (~
sukh mai aan bahut mil baithat rehat chehoo dis ghaerai.
S38)
In good times, many come and sit together, surrounding you

on all four sides.
Lot of people around you, are not your companions. They are
companions of comforts. In distress no one will come near you.
Guru Nanak Dev ji says that:-
jiv tis bhaavai tivai chalaavaijiv hovaifuramaan.
The reality is that whatever God wills, He is causing to
happen in nature. Every thing is happening in accordance with His
Command. Only He is doing creation, nourishment and
destruction. He has no purpose in this. It is all His game. There is
a nice anecdote. Once Shivji went to God and said that you have
given me the duty ofdeath. It is not good. Wherever I go, weeping
and wailing starts in that house. Kindly change my duty. God said
that it is according to your nature. But Shivji insisted to get the
duty of Inder for causing rain. Due to his obstinacy, God
reluctantly agreed and gave him the duty to cause rain. He got the
boon that when he will play his tabor, it will rain. Shivji came
down in the world and told farmers that it will not rain for thirteen
years, therefore do not plough your fields. Rain is under my
control. After a few days Shivji again came and saw farmers
sowing the seeds. He said that it will not rain for thirteen years,
OM
why you are wasting seeds. Farmers said that if God wills, seeds
C
will grow even without rain. If we will not plough for thirteen
B.
years, we and our children will forget farming. Shivji went ahead
U
and sat under a tree. After a while, he thought that if! will not play
L
tabor for thirteen years, then I may forget playing it. All of a
K C
sudden he took out the tabor from his pouch and played it.
Consequently it rained. He said how it has rained without my
O
command. There was Oracle:- "It rained as per your boon." Shivji
O
B
said with folded hands that every thing happens at per Your
H
Command:-
K
SI
jiv tis bhaavai tivai chalaavaijiv hovaifuramaan.
Every thing is happening as per His Command.
ouhu vaekhai ounaa nadar na aavai bahuta eaehu viddan.
It is a very amazing amusement that God is seeing each and
every one, but He is invisible to all living beings. Guruji says that
He is keeping His eye on every one, but He Himself is invisible.
aadaes lisai aadaes.
I salute to Perfect God. He is the origin ofevery one and every
thing. He is without any blemishes. He is indestructible. He has·
the same Form since Eternity. I prostrate before Him.
**
lap li Sahib (Paurhi Thirtieth) / 209
Paurhi Thirty-First
~ ~ ~ 'iiPo11
it fa§ ~ ff ~ ~II
afcr afcr ~ MdtiediSlIl
(')I(')ci JnJ cit ~ CfIG II
~ faA" ~II
~~~~
R
aasan
R
loe
~
loe
~1I~ClII
O
bhanddaar.M
C
B.
jo kichh paaeiaa so eaekaa vaar.
kar kar vaekhai sirajanehaar.
U
Nanak sachae kee saachee kaar.
aadaes
aad aneel
tisai
C L
anaad
aadaes.
anaahat
jug
O K
jug eaeko vaes.31.
B O Literal Meaning
H
On world after world are His Seats of Authority and His
K
SI
Storehouses. Whatever was put into them, was put there once and
for all. Having created the creation, the Creator Lord watches
over it. 0 Nanak, True is the Creation ofthe True Lord. / bow to
Him, / humbly bow. The Primal One, the Pure Light, without
beginning, without end. Throughout all the ages, He is One and
the Same. 3/.
Explanation
The seat of authority of God is established in each and every
world upto which eyes can look and also beyond the reach of the
eyesight in the limitless universe. It is not that He is present in
sand particles and not in elephant and is present in ant and not in
birds. The seat of Perfect God is at every place. He is widespread,
eternal and indivisible brilliance. His stores are also widespread,

in every world and every place. Wherever living beings exist,
their sustenance is available there, without which living beings
can not exist. But Guruji says that the biggest thing is:-
jo kichh paaeiaa so eaekaa vaar.
Whatever He has stocked in His storehouses, He has put
simultaneously. Living beings are consuming since eternity. But
His stores are not consumed and finished. Coal is being extracted
from the mines. Minerals are being taken out. Eatables of various
types, vegetables, green potherbs and food grains - all are growing
on the earth but these stores in the earth are not getting finished till
today. The purpose of saying this by Guru Nanak Dev ji is that
otherwise man has many things to worry about, but the top most
M
worry is about sustenance. Today I have received food. Whether I
O
will get tomorrow or not. Worry oftomorrow is only in the human
.C
world, not in the animals. Man goes from place to place and
B
country to country to earn his livelihood.
U
In the case of livelihood some learned men and thinkers have
L
C
complained in their own ways to God. Raj - Yogi Bharthari says,
K
'''0' God! You have made insects and snakes and their sustenance
O
is dust which is freely available. Snake eats dust but bites and kills
O
a man. The sustenance for such a poisonous snake is given free
H B
without any effort. You have made animals who eat vegetation
with which jungles are full. Quardrupeds have not to toil to get
K
SI
their sustenance: It is freely available but man has to work very
hard day and night and from place to place to earn his livelihood.
All his time and energy is wasted in this effort. Poet Sunder Says:-
<R~ia~~ll'lI~1
Kav Sunder Paet Deeoo Vad Paap Keeoo.
God has committed a sin. Similarly Pandit Gulab Singh has a

grievance and the same is mentioned in Svaiyaa of
Bhavrasanamrit:-
fufu ~ ~ OIOT HOT }f E& >t3o ~ 30 iR' ~ I

tnf ~ ~ ftrnro omt fqo ~ orfu ))fiJTCJ ~ I
~ t!To m:ffi') ~ mr ;:r f30 &- U«r 9T3o s1lf ~ I
HO &- »fQWO ~ HOT a- fufu ;::rr(')3' ~ mr Jfur ~ I
lap li Sahib (Paurhi Thirty-First) / 21 I

Bidh Eik Anit Kari Jag Main Subh Santan Kai Tan Pait Lgaai.
Mukh Charan Phair Bichar Keeoo Trin Pallav Nahi Ahar Bnaai.
Att Din Malin Dukhi Nar Je Tin Ke Ghar Bhitar Bhikh Mangai.
Mann Ke Anusar Rachey Jag Ko Bidh Jant Hou Neh Seekh Banai.
'0' God! You should have not attached stomach to those who
want to commune with You. This is unfairness. Saints have some
times to beg from even low persons. But according to Guru Nanak
Dev ji:-
~ H'lfQ ~ ~ II ~ m W'§?i IDf II (l1faT too)

prathamae maakhan paachhai doodh.
mailoo keene saabun soodh.
First comes the butter, and then the milk. The dirt clean the
soap.
M
Sustenance is available before birth in the breasts of the
O
C
mother. When man grows up, he earns his livelihood. If it was
B .
freely available, man would not have done any development. He
U
would have remained lazing in his cottage. Man has developed so
L
many things like railways, motor vehicles, high-rise buildings,
K C
etc. He has created literature, poetry, music, songs, knowledge,
science, medicine and so on. All this is the result of search for
O
livelihood. Guruji says that you work hard for earning livelihood,
O
B
but do not worry about it. It is the responsibility of God:-
K H
j{~N3'"cRftrro~~1I (l1faT 8E.?)
SI
so karataa chintaa karae jin oupaaeiaa jag.
He, the Creator who formed the world, cares for it.
Generally people remain worried about earning money. Man
runs about to earn more and more since his and his family's needs
go on increasing. This is due to greed and also by seeing other's
prosperity. Guru ji says that sovereign Sustainer is there to help
you:-
fa" ij;;ft ~ &II fa" 01iIQ ~ &II

~cnrc?~IIfa"~~~1I <t~~11
(l,JT: <t 0 ;:py wftnI)
Ke Rozi Dahind Hain. Ke Raazak Rahind Hain.
Krimul Kmaal Hain. Ke Husnal Jamaal Hain.

kar kar vaekhai sirajanehaar.
Perfect God is the Creator of the world. He looks after it also.
He provides sustenance:-
fRfa fRfa ~ Jfurfr ~ Cll"fr ){O s@" Ciftpw II ~ II (»far <t 0)

sir sir rijak sanbaahae thaakur kaahae man bho kariaa.2.
For each and every person, our Lord and Master provides
sustenance. Why are you so afraid, 0 mind? .2.
Man should not be fearful for this. He is the greatest Bestower
of the means of subsistence. Guru Gobind Singhji says:-
Ke Rozi Dahind Hain. Ke Razak Rahind Hain.
Kr;mul Kmal Ha;n. Ke Husnal Jamal Ha;n.
'0' Perfect God! Whereas You bestow countless bounties
O M
and sustenance to the living beings created by You, You also look
C
after them. Guruji further says:-
B .
L U
God is Truth. His creation is also true. All the rules and
C
regulations about this are also true and correct. To find fault some
K
O
where, it have been said that: '0' God! It is Your unfairness. From
O
this it is clear that man is keeping his own mistake before himself
B
and not His mistake. Guru ji further says:-
K H
SI
Whatever God has done, is True and His action is correct.
There is no flaw in any thing. Prefect God has kept every thing in
a perfect manner. He has provided resources properly.
aadaes tisa; aadaes.
I salute to such a Perfect Creator.
aad aneel anaad anaahatjugjug eaeko vaes.31.
He is the origin of the universe. He has no origin for Himself.
It is asked if He is the origin of every thing, then who is His
origin? According to the ancient assumption, earth is staying on
the bull. Then the question arises. Where is that bull standing? If
Jap Ji Sahib (Paurhi Thirty-First) / 213

we say that he is standing on another earth. In this way the
question continues and there is no end to this. That is why Guru ji
says that He is the origin of every thing. He has no origin of His
own.
aad aneel anaad anaahat
He is without blemishes. He is beyond destruction.
Since eternity He has the same Form. Guru Gobind Singhji:-
0' UfTG ~ 0' UTe' ~ 0' UfTk urN ~ ij-II

na ghaatt hai na baat h2i na ghaatt baat hoth haL
If He is increasing and decreasing, then it is obvious that he is

not constant and uniform. He can not have the same form in
M
various eras. Child is growing. But on thinking deeply it is seen
O
C
that he is decreasing. Bhagat Kabir ji says:-
t:rc'iC"IT n'03' ~ UiP' ~ ~

U B.
L
~~O'mf;:rfuofuo~UlC?~1I (~~'l)
C
jananee jaanat sut baddaa hot hai
OK
eitnaa ke na jaanai je din din avadh ghattat haL
The mother thinks that her son is growing up; she does not
O
understand that, day by day, his life is diminishing.
H B
The child has come to this world with a life of certain number
I K
ofyears and months. That period is decreasing with every passing
S
day. Mother is saying that the child is growing. But Bhagat Kabir
ji says that alongwith his physical growth, his age is decreasing
with each passing day. Ifwe say God is increasing, then He will
decrease also. Therefore Guru Gobind Singh ji says:-
na ghaatt hai na baat hai na ghaatt baat hoth hai.
In the words of Guru Arjan Dev ji:-
His Form is the same since eternity. He is widespread,
constant and uniform power for ever without any decrease or
increase therein. He is one and same throughout all ages.
**
Paurhi Thirty-Second
rea- ~ tfti Hlf mu Hlf ~ Hlf <mlll
~ ~ cit;p- ~ ~ O'H" tidle'1H II
~ d'fu ufJ ~ ~ ml!' ft:ctbrll
We dIW ~ csit ctW' ~ mil
(')T7)q~ ~ ~ ~ c5bJ11 =3~ II
eik doo jeebhou lakh hohi lakh hovehi lakh vees.
lakh lakh gaerraa aakheeahi eaek naam jagadis.
eaet raahi pat pavarreeaa charreeai hoe eikees.
sun galaa aakaas kee keettaa aaee rees.
Nanak nadree paaeeai koorree koorrai thees.32.
OM
. C
B
Literal Meaning
L U
If I had /00,000 tongues, and these were then multiplied
K C
twenty times more, with each tongue, 1 would repeat, hundreds of
thousands oftimes, the Name ofthe One, the Lord ofthe Universe.
O O
Along this path to our Husband Lord, we climb the steps of the
B
ladder, and come to merge with Him. Hearing of the etheric
H
realms, even worms long to come back home. 0 Nanale, by His
K
SI
Grace He is obtained. False are the boastings ofthefalse.32.
Explanation
Guru Nanak Dev ji has described in this Paurhi the path to
reach upto God. That path is an ascending path and not a lev~l one.
All saints have told about the intricacy of this way and it is not
possible for every Tom, Dick and Harry to tread this path. It is
correct that every man can reach the top of a hill by going up
slowly and steadily or on a horse back. But to reach upto the Feet
of God, the attention of the man has to travel by itself. There is
also no crowd on this path. When a man walking on a road, sees a
few persons ahead of him and a few foijowing him, he gets
encouragement. But there is silence on this way due to which man
Jap Ji Sahib (Paurhi Thirty-Second) / 215

gets disheartened. Guru Arjan Dev ji explains this state in these
words:-
m fnarRt ~ fen ~II ~ feli30 * ~ A-II

(>Jfor .?~.?)
bhee niraasee bahut din laagae.
daes disantar mai sagalae jhaagae.
She has lost hope - so many days have passed.
I have travelled through all the lands and the countries.
I have done a lot of search and now 1_ have been encircled by
dejection. Secondly, there is no time limit for how long to
continue walking. Bhagat Kabir ji has mentioned the difficulty of
this path in these words.
qlffiJ f;:ro' H'Gfar ~ ~ ~ l2t ~II

W
OM
~ l.ll'Gl CJT}f cit fav ~ ijfuij- CiIlfre II ~a4 II
C
B.
(>Jfor 9~.?~)
kabir jih maarag panddit geae pachhai paree beheer.
L U
eik avaghatt ghatti Ram ki tih charr rehiou kabir.165.
Kabir, the crowds follow the path which the Pandits, the
K
religious scholars, have taken.
C
There is a difficult and treacherous cliff on that path to the
O
Lord; Kabeer is climbing that cliff. 165.
O
H B
Some clever and cunning persons impress others by saying
that we will meditate, you will get the fruit; we will tell the beads,
K
SI
you will reach heaven; meals we will eat, it will reach your
ancestors. Kabir ji says that crowd gathers around such people.
But:-
eik avaghatt ghatti Ram ki dh charr rehiou kabir.165.
I am ascending a difficult Divine path all alone. About this a
renowned Urdu poet has written a nice couplet:-
~ W lIO ~ w fHG ~, 0'Jf3' BC'ffiTO o;:rcr W ~ I

Kafley Ya Ban Geai Ya mit Gaai,
Rastey Sunsan Nazar Aatey Hain.
These multitude of travellers, which had started going

towards the ultimate destination, some have reached and some got
ruined. The way is now desolated. But it is a different matter that
temples are full of crowds. There are crowds at pilgrimage
centres. But there are rare persons whose lives have become a
pilgrimage, whose lives have become a temple. Until someone's
life becomes a temple, his religiosity is under a shadow of doubt.
Bhagat Peepaji says:- '~':I
~~~~~tialHil'3t1l
~ 9'U' ~ 6i1ij€, ~ ~ 1.l"3t1l ~ II (lJfor €t4)
kaayo daevaa kaaeiao e1aeval kaaeiao jangam jaatee.
kaaeiao dhoop deep neebaedaa kaaeiao poojo paatee.1.
Within the body. the Divine Lord is embodied. The body i~ the
temple, the place of pilgrimage, and the pilgrim.
Within the body are incense, lamps and offerings. Within the
body are the flower offerings. 1.
My body has been transmuted into a temple as God has
OM
. C
manifested in it. Guru ji says:-
ufo H€g ~ Ralg ~ faJ>Hrf5 aafn ~ ~ II

U B (lJfor <t~8E)
C L
har mandar eaehu sareer hai giaan ratan pafagatt hoe.
This body is the Temple of the Lord, in which the jewel of
K
spiritual wisdom is revealed.
O
O
If someone manifests Trut",~is body becomes a temple.
B
Otherwise, it is a heap of filth and is impure. Guru ji says:-
K H
E'q ~ ~ 0" ~ ll'Cil'1I ftr?i ~ ~ Jl€T ?)Tll'Cf II 8 II
SI
(lJfor~ -'8 )
eaek vasat boojhehi taa hovehi paak.
bin boojhae toon sada naapaak.4.
If you could understand even one thing, then you would be
pure. Without understanding, you shall be forever impureA.
Guru Nanak Dev ji has mentioned in this Paurhi the steps
leading towards the Door of God. Bhagat Kabir ji says that I have
got tired ascending on this path. Bhagat Ravi Dass ji has also said
likewise:-
ure-~ fCRG ~ ~ f6a41~ ~ UWOII

~ ~ fucr inat Heft ~ ~ HCJ'fa'1I ~ II
Jap Ji Sahib (Paurhi Thirty-Second) /217

ghatt avaghatt ddoogar ghanaa eik nirgun bail hamaar.
rameeae sio eik baenati maeree punjee rakh muraar.1.
The path to God is very treacherous and mountainous, and
alii have is this worthless ox.
I offer this one prayer to the Lord, to preserve my capital. 1.
'0' Perfect God' ! Be gracious, bull-like mind has got tired by
walking in this valley. I have mounted my attention on this mind
to get it lifted upwards. But the property of earth is to pull every
thing towards itself. This is due to gravity. Newton, a scientist first
of all, told this. Earth even attracts subtle things. Earth also
attracts conscience and attention ofman. When water is got lifted
up by pressure, earth pulls it down. By listening Kirtan (Praise of
God), and anecdote and by doing meditation, attention of man
rises up a little, but earth again attracts it downwards in the day to
M
day life. Meditators generally observe this. Gurbani mentions it
O
like this:-
~ ~ ~ n ~ ~ ri- eJ;Jr ~II ~ .C

crag ~~~ ij- crag wfu"~11
U B (lJiaT II t:9E)
L
kabehoo jeearraa oobh charrat hai kabehoo jaae paeiaalae.
C
lobhee jeearraa thir na rehat hai chaarae kunddaa bhaalae.2.
K
Sometimes, the soul soWs high in the heavens, and
O
sometimes it falls to the depths of the nether regions. The
O
greedy soul does not remain stable; it searches in the four
B
directions. 2.
H
K
Sometimes attention goes up, sometimes goes down.
S I
Sometimes man feels himself very virtuous, sometimes feels
disguised. Sometimes man becomes donee and sometimes
dishonest. Sometimes man becomes humble and sometimes
becomes proudly. Sometimes man becomes very much restless.
This rise and fall is a daily affair in man's lite. Man gets
motivation to rise up but earth pulls down the attention in wealth,
beauty, and property which are part of the earth. But the sphere of
influence ofthe earth is about two hundred miles around it and not
beyond that distance. When by meditation man takes up his
attention where the attraction of earth ceases, then it becomes
difficult for attention to come down. It is seen that people had tried
to bring down the attention, but they failed as the attention of the
fifth Guru Nanak was touching the sky and bowing at God's Door
while sitting on a red hot pan and in boiling water and due to
pouring of hot sand on the body. There is a complete internal
peace and tranquility.
Similarly Bhai Mati Dass's body was sawn into two pieces but
his concentrated attention could not be divided into two pieces.
When a man's attention touches that height where gravity of earth
ceases, he is called Pious man (pooran Purkh). At that height there
is no nervousness, no degradation and no dispiritedness. Guru
Nanak Dev ji is describing about reaching His Door in this Paurhi
in a very nice way. The basic line is:-
These are the steps to reach the Door and the Palace of God.
charreeaihoeeikee£
O M
By climbing this Divine ladder, man merges with God. How
. C
to climb this ladder? How to cause attention to rise? We know how
B
body climbs the ladder. But which is the ladder by which attention
U
L
climbs? Guru ji instructs us in this Paurhi:-
C
eik doo jeebhou lakh hoh; lakh hovehi lakh vees.
K
O O
All sense organs bestowed by God are great. Eyes, Ears and
tongue are top most. Blind man can not become scientist. But deaf
B
and dumb can not become saint. All scientific research depends
H
K
upon eyesight. The entire mortification of the religion is based
S I
upon tongue. Without speaking it is difficult to become religious.
Poet Shah Hussain once came to the congregation of Guru
Arjan Dev ji and requested Guru ji to listen his poetry. Guru ji
asked him to read out. He read his first line as under:-
~~~,~~~,
~;ftmrr~w~~1
Chupp Vai Arriaa, Chupp Vai Arriaa,
Bolan Oi Nah i Hai Ja Vai Arriaa.
Guruji told him to stop reading because Guruji's view is like

this:-
Jap Ji Sahib (Paurhi Thirty-Second) /219

jab lag duneeaa reheeai Nanak kichh suneeai kichh keheeai.
As long as we are in this world, 0 Nanak, we should listen,
and speak of the Lord.
While living, man is to say something and listen something.
This is the ideology of Gunnat. If one was to remain silent, then
God would have made man dumb. Tongue is useful and necessary.
If tongue becomes two in lieu of one and even one lakh or
twenty lakhs. And every tongue may utter God's Name by
millions times, i.e. countless times. So this uttering of God's
Name may be done by countless times.
M
lakh lakh gaerraa aakheeahi eaek naam jagadis.
O
.C
These are the steps to reach God. This is the only path.
B
Pronounce with tongue the words: Waheguru, Waneguru
U
L
continuously.
C
Cllfta em em ~ n ~))fWij' II
K
O
ij1'fJ~ci'~~c}a*YQTOII ~~Sll (~"lS.?E)
BO
kabir kaeso kaeso kookeeai na soeeai asaar.
raat divas kae kookanae kabehoo kae sunai pukaar.223.
H
Kabeer, chant the Name of the Beautifully-haired Lord; do not
IK
sleep unaware.
SChanting His Name night and day, the Lord will eventually
hear your call. 223.
By repeating Gods' Name continuously during day and night,
one day man will be successful. By uttering Waheguru,
Waheguru, when tongue feels the relish, then rest assure that
attention has reached upto God's Door. This is the only means to
reach upto Him. God has bestowed this means to everyone. Many
may use it or not, it is upto him. By speaking God's Name,
attention reaches the sphere of Truth. By speaking lies, man
reaches degeneration. This tongue causes man to reach heaven or
hell. This tongue makes friends as well as foes. It is upto the man
to use it properly or improperly. Guru ji says that these are the

steps to reach upto God.
eaet raahi pat pavarreeaa cha"eeai hoe eikees.
Man has reached celestial sphere and enjoyed supreme bliss
by uttering God's Name with tongue and has communed with
God's Feet.
sun ga/aa aakaas kee keettaa aaee rees.
When some saint reaches upto God by meditating on His
Name, then fake saint also tries to copy him. Such people only
pretend in the spirit of emulation. Only one enlightened saint can
change the atmosphere ofhis city. There is a tale in 'Bhagat Mala'.
Once one patient came to Kabir ji's house. At that time Kabir was
M
not in the house. The patient requested to cure him as he is in pain.
O
On hearing, Kabir's wife came near the patient and told him to
C
repeat' Ram' thrice. On saying 'Ram' thrice, the patient became
B .
alright and the patient went away saying Bravo Kabir, Bravo
U
Kabir. On the way Kabir met him and asked the reason for saying
L
'Bravo Kabir'. He replied that I became alright by saying thrice
C
K
Ram as instructed by Kabir's wife. Kabir was unhappy. On
O
reaching home he looked at his wife in anger. Kabir said by saying
O
Ram once, the entire city becomes sanctified, the whole nation
B
becomes sanctified. You made the patient to say 'Ram' thrice to
H
cure him. This is an insult of God's Name. There is a nice sloke of
K
SI
Kabir ji in Sri Guru Granth Sahib ji:-
alfto B'it ~ 'Iffn 5' w ~ ~ O'H'II

~ fcrA" ott ~ ~ ~ 0Mf1l CiCio II (>HoT "l~~o)
kabir suoee mukh dhann hai jaa mukh keheeai Ram.
daehee kis kee baapuree pavitr hoeigo graam.11 O.
Kabir, blessed is that mouth, which utters the Lord's Name. It
purifies the body, and the whole village as well. '/1 O.
What to say of the body, the whole city becomes sanctified
when God's Name is uttered with a stable and steady mind. So by
seeing real saints, fakes try to copy them and add word 'Saint' to
their name. Guru ji says:-
Jap Ji Sahib (Paurhi Thirty-Second) / 221

This rarity is a God's gift. Man does meditation. But to get His
acceptance is possible only with His Glance of Grace.
Nanak nadree paaeeai
It is acquired by His bestowal only.
koorree koorrai thees.32.
This is a false copy by a hypocrite. Such an incident happened
in lagan Nath Puri with Guru Nanak Dev ji. One sadhu was telling
the details of the three worlds by closing his eyes and holding his
nose with two fingers. Sometimes he was telling about Vishnu
Lok. Sometimes he was telling about Brahm Lok and sometimes
about Rudra Lok. A utensil was kept before him, in which persons
from the crowd gathered there, were putting coins. Guru Nanak
O M
Dev ji picked up the utensil and placed it at his back. Sadhu
continued with his description of the three and other worlds. After
.C
sometime he opened his eyes. He was astonished to see his utensil
B
missing. He began to shout, "Where is my utensil". Guru Nanak
U
L
Dev ji smiled and said:-
~~0'9~¢f3fnmll
K C (»firrEE~)
O
aatt saeti naak pakarrehi soojhatae tin loa.
O
They close offtheir nostrils with their fingers, and claim to see
B
the three worlds.
H
K
Guruji said:-
SI
'0' Sadhu ! By closing your eyes, you talk about the three
worlds, but you can not see your utensil lying behind you. All
your talk is false.
In the religious world such cheats are generally present and
claim to have supernatural powers. They say that we have got this
thing, we have acquired that power. Guru ji says that these are
false jolts of the liar. These presents are received by His
beneficence:-
To repeat Waheguru Waheguru with the tongue are the steps
to reach God's Door. Man should continue with this meditation till
he becomes eligible for His beneficence.
**
Paurhi Thirty-Third
~ ;lg ~ ou;lgll
;lg '0 >iarf<!" ~ "0 ;lg II
;lg "0 ~ ~ ou ;lgll
;lg "0 CJ'f;:r H'f8' Hfo Rg II
;lg '0 am fapwf5 ~II
~ '0 ;rcnaT F Jiwgll
M
ffflJ mlr ~ Cifcr ~ jW II
O
(I)T(')Ci ~ ~ '0 crnr
II ~~ II
C
B.
aakhan jor chupai neh jor.
jor na mangan daen na jor.
U
jor na jeevan maran neh jor.
C L
jor na raaj maal man sor.
jor na surti gian vichaar.
OK
jor na jugati chhuttai sansaar.
jis hath jor kar vaekhai soe.
O
Nanak outam neech na koe.33.
BLiteral Meaning
K H
SI
No power to speak, no power to keep silent. No power to beg,
no power to give. No power to live, no power to die. No power to
. rule, with wealth and occult mental powers. No power to gain
intuitive understanding, spiritual wisdom and meditation. No
power to find the way to escape from the world. He alone has the
Power in His Hands. He watches over all. 0 Nanak. no one is high
or low.33.
Explanation
This is a unique Paurhi of Jap ji Sahib.
This Paurhi tells that God is a power. By reaching upto this
lap Ji Sahib (Paurhi Thirty-Third) / 223

Paurhi, man's consciousness becomes aware that:-
jis hath jor kar vaekhai soe.
It is clear that God is a Supreme Power. Man becomes aware
ofthe fact that he is false. God is Truth. My existence is fake. Only
You are. Only You are. Self is the biggest wall. Guru ji had
initiated the topic from:-
kiv sachiaaraa hoeeai kiv koorrai tuttai paaL
(Pauri: First)
How the wall of falsehood may break? How You may be

acquired. What.Yt8l are? He is Omnipotent. It may be clarified
that God is not ·an-;individuaI. He is Supreme Power. What that
Power is? Gurufi has hinted in Japji Sahib:-
kaetaa taan suaalihu roop
OM (In Paurhi Sixteenth)
C
B.
How much is the Power? How much is the strength? Who
U
may estimate? Who may weigh? Who may measure this Power?
C L
How one may finite Infinite. Guru ji says that it is a tough task.
Guruji says in this Paurhi that when the attention reaches the top
K
after doing meditation then it becomes clear that every thing is
O
O
happening and is not being done. It is false to say, "I am doing or
B
it is my existence." But to say so without knowledge or
H
perception, is also a lie. Indeed there is no pleasure to say "Only
K
SI
You are, only You are" without any insight. Man also comes to
know that child can not prevent his youth and youth can not
prevent ageing. It means that every thing is happening and is not
being done. When childhood, youth, old age, birth and death are
not in the hands of man, then Bhagat exclaims, "All these
incidents are not in my hands. I amjust a flow of the river." It is a
different matter if the river may say proudly that I am flowing in
search of ocean. Not so, This flow is natural. River can not stop its
own flow. If it stops, it will be its end. The flow of river will
continue towards slope as per the Divine rule. It is a separate issue
if the river may say that I am flowing downwards at my own will
to find out the ocean. It is not so. It is a Divine rule which make the
river to flow downwards and reach the ocean. In the same way,
countless life streams are flowing and indeed these are flowing. It

is a different matter if the life stream may say that I am myself
moving. God has bestowed tongue, brain and heart to man and he
can say that I am myself searching wealth, property, peace and
God, my centre. Guru ji says that it is not like this. By meditation
man comes to know and says that every thing is happening and is
not being done. Ifit is in man's hand, then Guruji says:-
~ ci ij'1'flr 5ft!' 'aT Hi' ~ ~n it taB" N Hit cRre I

(lJiaI" ~-' -')
eis kai haath hoe taa sabh kichh Iaee.
jo tis bhaavai soee karaee.
If it were in our hands, we would grab up everything.
Whatever pleases God - that is what He does.
M
If really every thing is in man's hands, then every thing should
O
be in his hands. It is not in man's hands. It is a different matter if
C
B.
man may claim that every thing is in my fisL No, the fist is empty.
Guru ji is making us understand some such thing in this Paurbi.
The basic line is:-
L U
C
jis hath jor IuIr vukJrlli soe.
K
O
If someone may say proudly that my power is working and I
O
can do and get many things done with my power, then Guru ji says
B
let someone show by doing.
H
IK
jis hath jor IuIr vaekJrlli SOL
S
Who says that I have got power, let him do and see what he
can do. Guruji initiates the point from here:-
aakhan jor chupai MIt jor.
Man has got no power to speak or to keep quite. The power of
Perfect God is doing this. It is seen that man generally repents why
I have said this thing, I should not have said and he is sorry for
saying. Also many times man says that why I have not said this
and why I kept quite. Guru ji say that inconceivable Power is
working in your speaking and keeping quite. Your tongue is
speaking due to His power. How can this tongue describe Him.
Brain is thinking due to His power. How can then brain think
about Him fully. How can the creation describe Creator, in full.
lap Ii Sahib (Paurbi Thirty-1hird) /225

Therefore Guru ji says that in speaking and keeping quite man's
power is not working. It is Perfect God's power. Then Guru ji
exp1ains:-
jo, lUI """'IIlIn dJu!n lUIjor.
It is seen that often the beggars are sony to beg that why he is
begging, it is a burden on his brain and conscience. But the
begging does not stop. It appears that some power is working in
the back ground Guruji says:-
fi!fclr era- fi!fclr jq1cihihmr aa- Vir F<!!if lei n (>ffiJr ~8t:)
eik datae eik bhaekhaaree jee sabh taerae choj viddaanaa.
Some are givers. and some are beggars; all of this is Your
M
wondrous play!
O
'0' God ! These are Your mystic acts. Somewhere You are
C
B.
beggar and somewhere You are donor. You have made this type of
world and living beings. Guru Gobind Singh ji says that
L U
somewhere You are roaming to beg and somewhere You donate as
C
asked. In this begging and giving, there is Your Power in action.
OK
Sometimes man gives and then says that I should not have given.
If a beggar is advised not to beg, still he continues to beg. So it
O
becomes clear that Power of Perfect God is working behind all
B
H
these actions. Guru ji says that all these are Your mystic acts. If
K
donor says that I am giving, then it is his ignorance. If a beggar
SI
says that I am begging, it is also his ignorance.
eik diztJu eik b1lukJuuuujee soh tlleTlle choj viddllllnllll.
When donor and beggars understand this point, then donor
does not remain donor and beggar does not remain beggar. Only
God is there.
joT lUI IftIIIfIIIIn dJu!n lUI jor.
jo, lUI j«vtm IIUITlln neh jor.
In birth, living and death, we are powerless. In coming to the
world and in departure, our will does not work. Atheist may say
that we can die when we want by committing suicide. But for
committing suicide required atmosphere is needed. God creates
such an abnospbere.
226/ True Gmu (Ideology ofJap Ji Sahib)

JOT na Taaj maa/ man sor.
Man wants wealth, property and so many other things.
Meditator understands that his will is not working in all this, his
power is not worki'lg. It is God's Power. If this will was not there
in the world, then no development would have taken place. It is
right that contentment is very great wealth. But discontentment
and desire are not less important. Man was compelled to obey His
Command. Flower is very beautiful and sweet-smelling. But
fertilizer is very useful for flowers although it is filthy and foul-
smelling. Due to it flowers blossom. Flower is tender but its seed
is very hard. Meditators realize that from desire contentment
springs up. Humility grows from anger. Greed gives birth to
tendency to donate. When a person becomes sick of speaking lies,
M
he starts speaking truth. If by repeating God's Name man learns
O
C
these, then consider he has received the fruit of meditation.
B .
Desires will continue to exist in man to acquire wealth and
U
property. This noise will continue. It will not cease. No one has
L
power to prevent it in the mind.
K C
JOT na raaj maa/ man SOT.
O
JOT na surti gian vichaar.
B O
But man has also no control over concentration. Man can not
H
steady his mind whenever he wants. Man also can not acquire
K
SI
knowledge by his own power. Man can not reflect on God's
virtues by his own power. Guruji says that it is a bestowal beyond
man's power. Man has no control even on his own birth and death,
then what else he can control. Therefore Guruji says that:-
JOT na surd gian vichaaT.
Man has no power to control skills and devices, otherwise by
acquiring these devices he would have freed himself from the
shackles of the world. It is seen that by leaving home man gets
entangled in bondage of Ashram and disciples. By leaving
bondage ofthe world, he gets entangled in the bondage ofthe next
world. Wine is not to be drunk so that he may get "Some Ras" in
heaven. Man wants to become virtuous so that he may get fairies
in the heaven. Poet Iqbal says:-
Jap Ji Sahib (Paurhi Thirty-Third) / 227

Cl'iJi" ~ ~ Rg, ~;:m+11'~ ~ I
~~WHt=rHT~, ~~cit~~1
Kahan Ley Jaouin Oil, Dono Jahan Main Mushkil Hai
Yhan Parion Ka Majma Hai, Vhan Huron Ki Mehfil Hai.
Learned persons say that it is the desire ofman. What he could

not get in this world, he wants to obtain in the next world. Guruji
says that man can not break bondage of the world by his skills:-
JOT najugati chhuttai sansaar.
If man says that I can acquire every thing by my intellectual
and physical powers, then Guru ji says:-
jis' hathJOT kaT vaekhai soe.
OM
If someone has power, then let him apply it to become scholar
.C
or Bhagat. No one can change his features and temperament by
B
force. No one can break the cycle of birth and death by his own
U
L
power, Guru ji says that if man's power does not work in every
C
thing, then he should acquire the knowledge about Him who is
K
Omnipotent and every thing is happening due to His power.
O
jis hath JOT kaT vaekhai soe.
O
H B
If anyone has got power in his hands then he should acquire
every thing with his power. Guru ji says that no one has got such a
S IK
power in his hands.
When man comes to know that all power is of God only, then
he exclaims that there is neither anyone great nor small. A foul-
smelling fertilizer gives birth to sweet-smelling beautiful flowers.
There is no one superior or inferior. When any person's state of
mind becomes like this, he is called "Bhagat" or "Gyani" (Pious
person or sage). Guru Nanak Dev ji's words:-
U}foul~Foulcifull~~~~1I811 ~II =?II

("for ,,~t)
ham nehee changae buraa nehee koe.
pranavat Nanak taarae soe.4.1.2.

I am not good; no one is bad. Prays Nanak, He alone saves
us! .4.1.2.
No one is good or bad. All are equal. This is called "Divine
View". But if some thing bad is being seen, then such a person has
still got some evil inside and that is being manifested. When a
person becomes pious and clean-hearted, then he exclaims:-
Hi" ~ ~ Hi" ~ ~ ~ f8Q nul mil (lJfar 8t:4)

sabh gobind hai sabh gobind hai gobind bin nehee koee.
God is everything, God is everything. Without God, there is
nothing at all.
Such a person says:-
Hi ure ~ iffi' ijT}{T its'11 ijT}f flJoT it ij'g a-II ~ II ~ II
M
(lJfar tt:t:)
sabhai ghatt raam bolai raamaa bolai.
C O
.
raam binaa ko bolai rae.1.rehaao.
In Faridji's words:-
U B
w fcm' g- ~ w faB' flfo mC
~ ~ ~Hfu~ ~ CflfH'fu11 L
OK
O'fu II .?~ II (lJfar <t~t:<t)
Faridhaa khaalak khalak mehi khalak vasai rab maahi.
B O
manda kis no aakheeai jaa tis bin koee naahi.75.
Farid, the Creator is in the Creation, and the Creation abides
in God.
K H
SI
Whom can we call bad? There is none without Him. 75.
Baba Farid ji says whom should I say bad, all is God. He
further says that people call me mendicant, but I am not and I am a
sinner, full of sins:-
~ r i Hi Q1.f;} a"'W H9" ~ II

~ mr-
HROT ~ ~ II ~~ II em- (lJfar <t~t:<t)
Farida kaalae maiddae kaparrae kaalaa maiddaa vaes.
gunehee bhariaa mai firaa 10k kehai daravaes.61.
Fareed, my clothes are black, and my outfit is black.
I wander around full of sins, and yet people call me a
dervish - a holy man.61.
This is the view of a saint. He says that there is nothing in my
Jap Ji Sahib (Paurhi Thirty-Third) / 229
hands. Such a person is under the grace of God. The person, who
says that I have got every thing in my hands, goes farther from
God and sits empty-handed. Only sufferings and ugliness is there
in his pouch. Guru Nanak Dev ji says that when a person reaches
at a stage where he says that I have got nothing in my hands, then
he comes to know that.
No one is high or low, no one is donor or beggar. All is God.
You are All, You are All. "I am, I am" manifests pride. "Only You
Are, Only You Are" are the Divine words. The person, who
pronounces these words with his tongue and from the core of his
hearts, merges with God.
**
OM
.C
U B
C L
OK
B O
K H
SI

Paurhi Thirty-Fourth
or3t ~ Nat ~I
~ 1!'<!t ~ 1I'a'H'1
faH Rfu" ~ 1I't1r i1ft' 1IiHJIIlf1
faH Rfu" iit't£ iTcIfJ ci cian
fan ci 0I)f JJICW ~I
craHt craHt me- ~I
JmT ~ JRII" ~I
fat fiiJfn W ~I
~ crafir 1R ~I
OM
C
cnr l.Rf'it fit urft!" I
B.
('iT()ci arhr iI'U iI'fi!" I :J81
U
raati rutee thitee vaar.
C L
pavan paanee aganee paataal.
tis vich dharati thap rakhee cbrdll1 saaI.
OK
tis vich jeea jugal kae rang.
tin kae naam anaek ananl
B O
karamee karamee hoe veechaar.
H
sachaa aap sachaa darbaar.
IK
tithai sohan panch paravaan.
nadree karam pavai neesaan.
S kach pakaaee outhai paae.

Nanak gaeiaa jaapai jaae.34.
Literal Meaning
Nights, days, weeks and seasons; wind. water..fire and the
nether regions in the midst ofthese, He established the earth as a
home for Dharma. Upon it, He placed the various species of
beings. Their names are uncounted and endless. By their deeds
and their actions, they shall bejudged. God Himselfis True. and
True is His Court. There, in perfect grace and ease, sit the self-
elect, the self-realized Saints. They receive the Mark of Grace
lap li SaIu"b (PDIIThi Tlrirty-Fourth) I 231

from the Merciful Lord. The ripe and the unripe, the good and the
bad, shall there bejudged. 0 Nanak, when you go home, you will
see this.34.
Explanation
Guru Nanak Dev ji has mentioned five stages of meditation in
the spiritual sphere. Four stages are halts and fifth is the
destination, viz., "Sach Khand'. It is the realm of Truth, the
highest stage of meditation in Sikh philosophy.
JRnifir d" r~cfCll"!l'

In the realm of Truth. the Formless Lord abides.
In this stage meditator merg~ with God. Meditation is a path
to reach God. Every path has halts. Every path starts from a
O M
certain point and ends at some other point. Religious persons of
the world have mentioned these halts of the attention. The
C
B.
attention has to walk the path. Therefore religious mortification is
of the mind and not the body. According to Upnishads, there are
L U
two halts and third is the destination. First is rituals to be done by
C
body. Second is worship by mind and the third is ~estination and
O K
is called "Gian Kband' (sphere of knowledge). It is the fruit of
worship and rituals. It is reaching upto God.
BO
Ci'H" iPS ire !Ii'QiIrcIr ftIoft' RH' ~ II , II (>HaT ~oo)
K H
naam japat kott soor oujaaraa binasai bharam andhaeraa.1.
SI
Chanting the Naam. the Name of the Lord, the light of millions
of suns shines forth. and the darkness of doubt is dispel/ed. 1.
In Islam Hazrat Mohammad Sahib has mentioned three halts
and the fourth is the destination. First is Shariat I ~ (Muslim
Divine Law). It is has to be followed. Second is 'Tarikat' (~).
One has to rell1mciate some thing. Third is "Marfat' (lfTCm3"). The
fourth is Haqueekat I Truth (~ I ~), it is the final stage.
The same thing has been said by Guru Nanak Dev ji about the
final stage.
sach k1uuuld vasa; n;l'ankaar.
Guru Nanak Dev ji has described four halts and the fifth is the
232 I True Guru Odeology oflap li Sahib)

destination. Guru ji does not believe in rituals which do not bear
fruit. Guru Arjan Dev ji says:-
U'll9 it ;:ft'J:ffir fan iqf til all JI F II

i5fCI)f 1TcJ}f
F6asIe cita"ao CJTTif[ csrcr3' (iIT f6Hlf ~ ~ F II ~ II

(»{or "8")
karam dharam paakhandd jo deesehi
tin jam jaagaatee loottai.
nirabaan keertan gaavahu karatae kaa
nimakh simarat jit chhoottai.1.
The religious rites, rituals and hypocrisies which are seen,
are plundered by the Messenger of Death, the ultimate tax
collector. In the state of Nirvaanaa, sing the Kirtan of the
Creator's Praises; contemplating Him in meditation, even for
an instant, one is saved. 1.
O M
Rituals, which do not giv~ any knowledge and meditation, are
useless. Rituals only scatt~\!Ile mind. Therefore the first halt is
C
B.
(llOH lfir) Dharam Khand. It giMeS a code of conduct to the life. In
nature every thing is happening according to rules and
L U
regulations. Nights, days, weeks and seasons have been made by
C
God under some irrevocable process and these can not be
K
changed. These are following the rules. Similarly air, water, fire
O O
and underworld (~) stay according to some rules. Earth is
staying in between all the stars and planets and Sun. Whereas
B
accidents daily take place on our road as some one breaks some
H
K
rule. But every thing in nature is staying and strictly following the
S I
Divine rules and are in very fast motion. Guruji advises that this
place is for following the religion.
tis vich dharati thap rakhee dharam saaL
Amongst air, vt'ater, fire and under world and nights, weeks
and seasons, God has made ~lp1h as a religious place for l~aming
some thing. Ifa person takes birth after birth, it means he is failing
and is not progressing at all. Kabir ji says:-
. ;\,1
~~~mr9Tfcr1l811 ~ II (»{or ctctllt:)

chalae juaaree due hath jhaar.4.2.
In the end, the gambler shall depart empty-handed.4.2.
Life has been wasted. Death is the examination. If a man is in
lap li Sahib (Paurhi Thirty-Fourth) / 233
agony, restless and in affection at the time of death, it is clear that
he has not received higher life and he will take re-birth in this
world only. Therefore Kabir ji prays:-
~ icr W faatlo ~»flf faT fcmlr ~ II (~ EEE)

bahutae faer peae kirpan ko ab kichh kirpa keejai.
I was wretched; I wandered through so many cycles of
reincarnation. Now, Lord, please bless me with Your Grace.
Since the population is increasing, it means that people are
failing in practising religion and are taking re-birth here only.
Birds and animals are progressing and getting human body. So
due to both these reasons, population of the world is increasing
very much. People are not progressing.
tis vichjeeajugat kae rang.
OM
The living beings are having various ways ofliving. Some eat
grass, some eat flesh. Perfect God has specified every living
.C
being's way of life. Animal Life is for eating and resting only.
B
Man has to find hhnselfhis way oflife - what to eat, what to wear,
U
L
where and how to live etc. Therefore Guru ji says that there are
C
very many type~' ofliving beings having different names, colours,
features, etc:-
OK
O
tin kae naam anaek anant.
H B karamee karamee hoe veechaar.
K
SI
Man's life is to do some thing. It will be calculated in the
Royal Court of God what good and bad actions man has
performed. That action is good which gives comfort to others.
That action is bad by which others suffer.
sachaa aap sachaa darbaar.
God and His Royal Court are Truth. All actions of man are
scrutinized there:-
tithai sohan panch paravaan.
The top most persons, saints and Bhagats are favourably
seated in the Royal Court of God. They look graceful there.
nadree karam pavai neesaan.
The devotion of God manifests on their foreheads by the
beneficence of God. As Guru Nanak Dev ji says:-
~~~Ht\ft~1lPHTn (~<totE)
gujharraa ladham laal mathai hee paragatt thiaa.
The hidden jewel has been found; it has appeared on my
forehead.
Anger, greed, desire, love, etc. all manifest on the forehead of
a person. Eyes also indicate man's state ofmind. Guruji says that
secret jewel has been found, but it could not be kept hidden. It
was revealed by the forehead.
~ mro em ~ orftpwaaQ (Ii' ~ ~II '\ II

(~ E4t)
anik jatan kar hiradai raakhiaa
ratan na chhapai chhapaaeiaa.1.
O M
By various efforts, I have enshrined it within my heart; this
jewel cannot be hidden by hiding it. 1.
. C
So it essentially manifests on the forehead.
U B
L
kach pakaaee outl. a; paae.
C
OK
Good and bad will be judged there, i.e., in the Court of God.
Ripe fruit is sweet. Unripe fruit is sour. Mature saint is full of
BO
flavour and sweetness. Immature saint is still busy in rituals only.
H
Guru ji says:-
I
~~~~~
K Jf3" (~ <t<to~)
S
0"?)Cf ufa)){ru
Nanak kacharriaa sio torr toot sajan sant pakiaa.
o Nanak, break away from the false, and seek out the Saints,
your true friends.
Ritualist does nut have flavour. He is prejudiced. He has no
place for others. But when he reaches upto 'Gian Khand', he loves
all and considers every one his friend. Therefore maturity and
immaturity will only be decided in the Court of God.
Nanak gaeiaa jaapaijaae.34.
It will be known after death only whether a person has gone to
heaven or hell. It can not be said in this world. Although we say
Jap Ji Sahib (Paurhi Thirty-Fourth) / 235

that so and so has gone to 'Sach Khand'. But 'Sach Khand' is not
received after death. If a person has not achieved 'Sach Khand'
while living, he can not reach 'Sach Khand' after death.
~ em BC'>Y it saray }fGO ~ fafn UTlft" II 4 II (»for t ~)

baenee kehai sunahu rae bhagtahu
maran mukat kin paaee.5.
Says Baynee, listen, 0 devotee: who has ever attained
liberation after such a death? .5.
But death does indicate whether a person has lived in heaven
or hell. Guruji says that it is the view about the 'Dharam Khand'
whether a man has lived a methodical life or not. Whether his
eating, sleeping, walking, wearing, laughing and weeping is
systematic or not. Whether he has helped or afflicted pain on other
persons. By repeating God's Name, man understands these things.
OM
If a person is living a systematic life and meditates, it is said that
C
he is a resident of 'Dharam Khand'.
B .
**
L U
K C
O O
H B
K
SI

Pau~hi Thirty-Fifth
119
fap,rTn 119
~ \li:e U'<!t ~ ~ C{'(') Hfuf II
~ ua>l Ul"afa" uSPHfu ~ cfcrr ci ~ II
~ emf Fillia
ch} ~ ~ ~II
ch} ~ ~ ~ ~ ~ liinf ;Mil
ch} fRlr §lr 0'lI' ~ ~ ~ ~II
ch} ~ ~ Hf5 ch} ch} csn ~II
O M
C
B.
~ lR1' ~ U'<!t ~ ~ ~II
~ B03t m ~ (I)1OCf ~ n ~II SlIlI
dharam khandd kaa
L U
eaeho dharam.
C
giaan khandd kaa aakhahu karam.
K
kaetae pavan pani vaisantar kaetae kaan mehaes.
O
kaetae baramae ghaarrat gharreeahi reop rang kae vaes.
O
kaeteeaa karam bhoomee maer kaetae kaethae dhoo oupadaes.
B
kaetae eind "'chand sur kaetae kaetae manddal daes.
H
kaetae sidh budh naath kaetae kaetae daevee vaes.
K
I
kaetae daev danav mun kaetae kaetae ratan smund.
S
kaeteeaa khaanee kaeteeaa baanee kaetae pat narind.
kaeteeaa surti saevak kaetae Nanak ant na an1.35.
Literal Meaning
This is righteous living in the realm ofDharma. And now we
speak ofthe realm ofspiritual wisdom. So many winds, waters and
fires; so many Krishnas and Shivas. So many BrahmasJashioning
forms of great beauty, adorned and dressed in many colors. So
many worlds and lands for working out karma. So very many
lessons to be learned! So many Indras, so many moons and suns,
so many worlds and lands. So many Siddhas and Buddhas, so
many Yogic masters. So many goddesses of various kinds. So
many demi-gods and demons, so many silent sages. So many
Jap Ji Sahib (Paurhi Thirty-Fifth) / 237
oceans ofjewels. So many ways of life, so many languages. So
many dynasties of rulers. So many intuitive people, so many
se/j1ess servants. 0 Nanak, His limit has no limit! .35.
Explanation
If a person's activity is systematic and lives and meditates
methodically, his attention rises up and reaches the next sphere to
which Guruji calls 'Gyan Khan' (sphere of knowledge).
Elucidation of sphere ofknowledge is that every action of the
person of this stage is in accordance with the code of conduct.
None of his actions of life will be unmethodical. However, it is
difficult to find such a person in the world. The next stage is of
Gyan Khand:-
giaan khandd kaa aakhahu karam.
OM
C
B.
Guru ji says that now I am talking about Gyan Khand (fomfro
lhr). The person who lives a systematic and methodical life
L U
according to Dharam, his consciousness goes upto the next sphere
C
called Gyan Khan, due to the insight and experience that he has
K
gained in the stage of Dharam Khand. That person knows that:-
O O
kaetae pavan pani vaisantar kaetae kaan mehaes.
H B
There are very many types of air and gases. These gases have
K
different qualities and effects. He also knows that fire is also of
SI
many types. For example, fire in the stomach is called Jathar Agni
(tfcSO ~). This is the digestive fire of stomach. There is fire in
the ocean, which is called Barhvaa Agni (~~). The fire of
t~e mind is Trishna (~) or desire.
kaetae kaan mehaes.

He also comes to know that there is not only one Krishna, the
super human (~ yoJr) of Dwapar Yug. But there had been
countless Krishnas from time to time in this universe. Similarly
there are countless Mahesh or Shiva. Water is of many types. The
colour and taste of the water of every ocean is different. We can
see in Prayag (Allahabad) that the colour of water of the Ganges is
w*ite and clear whereas the colour of the water of Yamuna is
black.
X: -.
Both the waters have different tastes also.
23'8/ True Guru (Ideology of Jap Ji Sahib)
im' ~w ~ 'lfcfOT'Jf1l (~'l'lE~)
kott soor jaa kai paragaas.
Millions of suns shine for Him,
Bhagat Kabirji says that on reaching Gyan Khand, he came to
know that there are countless suns in the universe. The modem
science has estimated that there are about fiftYthousand million
suns in the universe. Therefore Kabir ji says to which sun you are
offering water for worship.
im'·~wet'lfcfOT'JfIlim'~l)fga~8'H II (~'l9E~)
kott soor jaa kai paragaas. kott mehaadhaev ar kabilaas.
Millions of suns shine for Him, millions of Shivas and Kailash
mountains.
There are countless Yogis like Mahadev who sit for
O M
contemplation for long periods. Therefore in Gyan Khand, a
.C
person rises up from the worship of gods and goddesses and
B
commune with God who is the Creator of the whole universe.
U
L
kaetae baramae ghaarrat gharreeahi roop rang kae vaes.
C
O K
There have been countless Brahmas in the universe since the
ancient times. Very many types of scriptures have been written by
B O
them. In Gyan Khand man comes to know that there are countless
H
Brahmas and Shivji. They are the creation of God. Therefore he
K
SI
resp~cts those super humans, but he meditates on the name of God
only.
kaeteeaa karam bhoomee maer
kaetae kaetae dhoo oupadaes.
There are countless earths wherein human beings work and
perform duties of various types. There are large number of
mountains on every earth. Therefore there are countless
mountains in the universe.
kaetae dhoo oupadaes.
There had been many Bhagats like Dharoo in every age. They
are beyond counting.
kaetae eind chand sur kaetae
Jap Ji Sahib (Paurhi Thirty-Fifth) / 239

There are countless gods like Inder, i.e., clouds which cause
rain. Similarly there are countless suns and moons.
kaetae manddal daes.
There are countless parts of earth and countries. It is difficult
to estimate these.
kaetae sidh budh naath kaetae kaetae daevee vaes.
There are countless sages who have acquired spiritual powers.
There are countless types of Buddhas on very many earths and
also countless types of Yogis. There are countless types of
goddesses in whom Divine radiance has manifested.
kaetae daev danav mun kaetae kaetae ratan smund.
O M
There are countless gods in whom the radiance of God has
.C
manifested. There are countless demons who have got barbaric
B
tendencies. They are powerful but use their power in an improper
U
way. There are countless hermits who have taken a vow for silence
L
C
and have risen above the mind and their minds are relaxing.
O K
kaetae ratan smund.
B O
The ocean is also called Ratanagar, the mine ofjewels. Guru ji
says that there are countless oceans having countless types of
K H
jewels lying therein.
SI
kaeteeaa khaanee kaeteeaa baanee kuetae pat narind.
There are countless types of procreations in the universe. In
our world there are four classes of creations, viz. first from eggs;
second: Viviparous, i.e., having birth from semen; third:
terrigenous, i.e., vegetable kindom and fourth: insects produced
by perspiration, heat or dampness. The biggest is the creation
from eggs. But there are countless earths in the universe and there
are countless classes of creations and these can not be counted
wherein the living beings are taking births.
kaeteeaa khaanee kaeteeaa baanee.
The speaking of man has been divided into four types: (1.W)
Paraa, (t.rH3t) Pasanti, (HUW) Madhmaa and (~) Baikharee.
What tongue speaks, is called 'Baikharee'. When sound springs
up from the navel it is called (lJaT) Paraa. When sound reaches the
heart, it is called (UJi3l) Pasaanti. Here it starts getting words.
When it reaches the throat, then it is called (HmfT) 'Madhamaa'.
Here it gets the form ofspeech. Then the tongue manifests it and it
is called (~) 'Baikharee'. Every utterance of man has first to
pass through three stages and then the tongue speaks. Now birds
and animals also speak and their words are infinite. The languages
are also countless. Different earths have their own different
languages. Therefore Guruji says that:-
koeteeaa khaanee koeteeaa baanee koetae pat narimJ.
There have been countless kings since the ancient times in
different countries and earths. Guru ji says that they are also
beyond estimation:-
O M
C
B.
koeteeaa surt; saevak kaetae Nanak ant na anL35.
U
There are countless thinkers and philosophers who look at all
L
things at their origin and roots very deeply. There are countless
K C
types of attendants. All of them are beyond estimation. Guru ji
says that there is no end to all these. Every expanse created by
O
God is beyond counting and estimation. Man on reaching the
O
B
stage ofGyan Khand comes to know all this. He also understands
H
that the greatness of God, who has created all this, is beyond
I K
description.
S **
Jap Ji Sahib (Paurhi Thirty-Fifth) /241

Paurhi Thirty-Sixth
fap,po liu Hfu ~ ~II
fat ~ ~ cR" ~II
Hij)f liu cit V'C!l ~ II
fat Ul'afJ ~ ~ ~II
~ ctPHr OIW ~ (')T ;:rrfu II
;) ci" em ~ ~II
fat ~ BCJfa" Mfa' Hfo §ftr II
fat ~ BO'" mw cit HfuIl~~11
OM
C
giaan khandd mehi giaan parachandd.
B.
tithai naad binod kodd anand.
saram khandd kee baanee roop.
L U
tithai ghaarrat gharreeai bahut anup.
C
taa keeaa galaa katheeaa naa jaahi.
K
jae ko kehai pichhai pachhutaae.
O
tithai gharreeai surat mat man budh.
O
thitai gharreeai suraa sidhaa kee sudh.36.
HB
Literal Meaning
I K
In the realm ofwisdom, spiritual wisdom reigns supreme. The
S
Sound-current ofthe Naad vibrates there, amidst the sounds and
the sights of bliss. In the realm of humility, the Word is Beauty.
Forms of incomparable beauty are fashioned there. These things
cannot be described. One who tries to speak ofthese shall regret
the attempt. The intuitive consciousness, intellect and
understanding ofthe mind are shaped there. The consciousness of
the spiritual warriors and the Siddhas, the beings of spiritual
perfection. are shaped there. 36.
Explanation
After describing 'Dharam Khand' and Gyan Khand', Guru
Nanak Dev ji explains 'Saram Khand' (ffiJH~) in this Paurhi. He
repeats that on reaching Gyan Khand, man, always remains in the
state of enlightenment and perceives that Perfect God is not an
individual but He is a Power.
tithai naad binod kodd anand.
There are very many tunes of song and music. These are
called (~) Anhad, Le., celestial sound. There is enjoyment of
millions of types of funs and wonders. It means that on reaching
Gyan Khand stage, man receives ecstasy which is many times
more blissful than the worldly funs and wonders. Therefore man
in this state has no attraction for worldly wonders. Such a man on
listening celestial sound (Anhad) becomes disconsolate from the
worldly song and music.
The next stage after Gyan Khand is (ROlf ~) Saram Khand.
M
"Saram" i'i a Sanskrit word which means "hard work" or 'toil'. If
O
"Saram" is considered a Persian word, then it means modesty".
. C
B
L U
This stage is for hard work. The structure of ' Saram Khand' is
C
very beautiful. How much beautiful it is?
K
Guru ji says that:-
O O
rithaighaarratgharreeaibahutanup.
B
There the structure is moulded in a very beautiful way. What
H
IK
is moulded there?
S
Guru ji says that it is extremely difficult to fully explain this:-
taa keeaa ga/aa katheeaa naa jaahi.
jae ko kehai pichhai pachhutaae.
It is beyond description. If someone takes courage and,
explains, then he will have to repent that his explanation was
incomplete. Indeed this stage is beyond one's power to fully
explain. So what is moulded there?
Guruji explains that:-
tithai gharreeai sural mat man budh.
The consciousness of man is combination of four powers:
Mind, Intellect, Memory and Ego. Thinking power, power of
reflection, memory power and ego are moulded here. All these
Jap Ji Sahib (Paurhi Thirty-Sixth) I 243
powers are subtle. Therefore very subtle means and tendencies are
required for moulding these four powers of the consciousness.
Moulding of the mind is very important, but it is very difficult
also. The minds of Sri Ram, Sri Krishna and Mahatma Budh were
moulded. They were just the form of God.
What is the identification ofmoulded mind? No wrong or evil
thoughts will spring up in a moulded mind. It will not be in doubt
or hesitation or dilemma. It will be full of compassion, kindness,
sacrifice, love and fear of God.
We have to discover God from the mind only. That is why we
have to mould the mind first. Guru ji says that:-
~ HO ~ m ij;::ry &"ell!
HQ ij';:ra" ~ ~ foftr l.l"lft" II C\ II ~ II (~ <t <t ~t)
eis man ko koee khojahu bhaaee.
man khojat naam nou nidh paaee.1.rehaao.
OM
.C
Let each person examine his own mind, a Siblings of
B
Destiny. Examine your mind, and you shall obtain the nine
U
L
treasures of the Naam.1.Pause.
K C
The life of man depends upon the thoughts of the mind. To be
a Hindu, Muslim, Sikh or Christian is only about thought of the
O
mind. Guru ji says that:-
O
H B
fmft~~~11 (~8E4)
IK
sikhee sikhiaa gur veechaar.
Contemplating the Guru, I have been taught these teachings;
S What is Sikhism. It is to live a life in accordance with the code

of conduct stipulated by Guru ji. Someone says that I have
changed my religion. From Hindu I have converted into Muslim.
From Muslim I have become Christian. What has changed? He is
the same person. Features and colour has not changed. Then what
has changed. Only views have changed. To be a Hindu or Muslim
or devil or god is a notion. The whole life stream of man flows in
accordance with his views. We can understand a person by
studying his views wht9} he speaks:-
-,
~ tit lJ Fihl l ()'~ FfTlT »fWq' &' we I
"f3o ott 0I0?5T R3' room tflf ott we I

Bolat Hee Pehchaneae Sadh ashad Ko Thatt.
Antar Kee Kami Sabhai Niksey Mukh Kee Batt.
Whatever is there in man's mind, comes out when he speaks.

Whether it is trance or conscious state, it can not be kept hidden,
Guruji says:-
it ;::itfu ~ ff ~ H\r (iT i5I'ftpw ~ II (l>for 898)

jo jeee hoe s ougavai muh kaa kehiaa vaao.
Whatever is in the mind, comes forth; spoken words by
themselves are just wind.
Tongue speaks out what is inside. Man may say, "0 Friend!
What I have said, was not in my mind. It just came out."
But Guru ji does not agree. It was inside at least when it was
said. Otherwise tongue can not say. By remaining in the company
M
ofa person for a few days, we come to know his views. Ifa person
O
calls hundred names to tell one thing, then his mind is full of
. C
abuses only. He is uncivilized. Guru ji says: speak only God's
B
Name, what else to say:-
ll'W~~~11
L U
K C
AA ijT}f 0Tlf ~ ~ II <t II ~ II (l>for t90)
O
baabaa bolanaa kiaa keheeai.
O
jaisae raam naam rav reheeai.1.rehaao.
o
B
father, if I speak, what words should I utter? Speak such
H
words, by which you may remain absorbed in the Name orthe
K
Lord.1.Pause.
S I
If you are speaking some thing else in excess, it only increases
immoral deeds:-
~ ~ '8Vfu ftrcsrraT II
flIo ij'g fql)fT ~ ~ II S II (l>for t90)
bolat bolat batehi bikaaraa.
bin bolae kiaa karehi beechaaraa.3.
By speaking and only speaking, corruption only increases.
If I do not speak, what can the poor wretch do? .3.
By speaking in excess, mind scatters. Energy is also wasted.
The other man reads his mind. Some people keep quite so that
others should not come to know their views. That is why the
Jap Jj Sahib (Paurhi Thirty-Sixth) / 245

politicians speak less. But saints speaks more, so that others may
come to know their views and start meditating. Bhagats have
written so much poetry and scriptures and they have lectured in so
many congregations that the entire mankind can not speak so
much. They have written so much since it was all flavour and gold
inside. Ifwe say to the sandal wood to keep its aroma inside and if
it keeps, then it is not sandal wood and its existence will cease. It
has got aroma and goes on dispersing it and it never gets finished.
Saint has been bestowed Divine knowledge but he can not hide it.
Bhagats have :::poken through Upnishads, Gita and through
their Bani. Mohammad Sahib has spoked through the verses of
Quran. Guru Nanak Dev ji and Guru Gobind Singhji have spoken
through their Bani so that this flavour may spread far and wide. If
a person always raises political problems, and speaks about social
sufferings, then he is living in pain, suffering and helplessness. Ifa
person talks again and again about the pleasure and welfare of
others, then he is a philanthrope.
O M
On reaching the third stage, Bhagat moulds his mind. What is
.C
mortification of mind? It is the shaping of the consciousness.
U B
L
When it has been moulded properly, then no evil thought springs
C
up in the mind and no improper decision is taken. Intellect has also
O K
been shaped and all this is very beautiful:-
fI
O
u;::rro ~~ ~"'A-~
'11 1:1 ' I~ I:l Jtt:or iT 'i' 11 Cli R' e i ~ I t'f l..fO I
*
HB
mff trU3't1lil'"J ~ fuc;rif ~ f;::m- ~ ~ ~ I
K
Hazar Araishain Sadkey Hain Us Ki Sadawaji Par
SI
Nahin Muhtaj Yeh Zyvar lmey Akal Nai Jis Ko Sanwarw Hai.
Whose mind has been decorated by the virtues bestowed by

God. He does not need any external decoration and materials.
Guruji says:-
In the third stage attention, intellect, mind and thoughts, the
four-sided sketch of consciousness, are moulded. Why the world
is so ugly? Why it is called Kaliyug? Because ofthese unmoulded
things. So it has naturally become hell. No one can pass through a
pile ofstones and will be in pain when dashes against these stones.
When all these four parts of the person are moulded, then his
memory becomes sanctified. Guruji says:-
The sense is moulded like that of sidhs or gods.
suraa sidhaa kee sudh
Such a person acquires spiritual power. He is said to be a god.
He has become great and beautiful. All the beauty of the world is
a sacrifice to such a person. When a person moulds his mind, he
really becomes very beautiful. Such people also call God:-
(Paurhi Twenty First)
Guruji says that this structure is extremely beautiful:-

O M
C
thithai ghaarrat gharreeai bahut anup.
B .
This workmanship is very beautiful and is shaped in the third
L
stage, i.e., in Saram Khand (ffifH l:fi.r).
U
**K C
O O
H B
I K
S
Jap Ji Sahib (Paurhi Thirty-Sixth) / 247

Paurhi Thirty-Seventh
emf lW cit ~ iig"11 fat ~ (') eM" ~n
fat iN ~ HaU fan Hfu CJ'M" ~ saycru
fat Hta" Jftar lffiiW If'full or cl ~ (') ~ Wfuu
(l)T ijfJ lfCJfu (') oral iI'fu II fun et ~ W )fO If'fu u
fat sas ~ ci mil aafu ~ JmT Hfo iift!"n

m:r lffiJ W f6Jd i !111 qfcr qfcr ~ M:!fcr ~II
fat lilT ~ ~n il cl crt d lJid (') ~II
fat m ~ lH'Cl'G11 ftw ftw ~ fat ftk qrcrll
~ mm
OM
qfcr ~ II (')'(')q CiNl)T <R;P" JI'g II ~"II
karam khandd kee
.C
baanee jor.
tithai hor na
U Bkoee :-tor.
, soor.
L
tithai jodh mehaabal
C
tin mehi raam rehiaa bharapoor.
K
tithai seeto seeta mehimaa maahi.
O
taa kae roop na kathanae jaahi.
O
naa ouhi marehi na thaagae jaahi.
B
jin kai raam vasai man maahi.
H
thithai bhagath vasehi kae loa.
K
SI
karehi anand sachaa man soe.
kar kar vaekhai nadhar nihaal.
thithai khandd manddal varabhandd.
jae ko kathai ta anth n anth.
thithai loa loa aakaar.
jiv jiv hukam thivai thiv kaar.
vaekhai vigasai kar veechaar.
naanak kathanaa kararraa saar.37.
Literal Meaning
In the realm ofkarma, the Word is Power. No one else dwells
there. except the warriors of great power, the spiritual heroes.
They are totallyfulfilled, imbued with the Lord s Essence. Myriads

of Sitas are there, cool and calm in their mC'j~stic glory. Their
beauty cannot be described Neither death nor deception comes to
those, within whose minds the Lord abides. The devotees ofmany
worlds dwell there. They celebrate; their minds are imbued with
the True Lord. In the realm of Truth, the Formless Lord abides.
Having created the creation, He watches over it. By His Glance of
Grace, He bestows happiness. There are planets, solar systems
andgalaxies. Ifone speaks ofthem, there is no limit, no end. There
are worlds upon worlds ofHis Creation. As He commands, so they
exist. He watches over all, and contemplating the creation, He
rejoices. 0 Nanale, to describe this is as hard as steel! .37.
Explanation
'Karam Khand' is a region of Compassion.
aaQ';:Ia'(nl~fitijaiifi!16iII
O M
("for 4e~)
karo jatan jae hoe miharavaanaa.
. C
B
I can only make the effort, if the Lord is merciful to me.
L U
Guruji advises us to try for His benevolence. It is righi,that He
C
is very merciful. In Islam He is called" UI-Rehmaan". He is ocean
U'tK
of mercy. Guru Gobind Singhji says:-
nO
O
_~ ~ ~ l.la' ~ IR IR8~ II
B
..dokhan daekhath hai par daet na haarai.1.243.
KH
His Divine Mercy is so great that even after seeing our faults,
S I
He is giving us every thing. He is generous by nature. But if a
person closes his eyes from this fact, then he remains empty-
handed. This is the state ofatheist. But God is generous to him and
also to thief, wicked and cruel. But to blopm with His blessings, it
is necessary to make one's self capable for this. Religious
mortification and attending congregation is necessary to achieve
this.
karam khandd Ieee baaneeJOT.

tithai hor na koee hoT.
The structure and state of this fourth stage is very powerful. It
is full of energy. Man becomes energetic. Man, who has reached
this stage, has engrossed in God in such a way that he has acquired
Jap Ji Sahib (Paurhi Thirty-Seventh) / 249
Divine Virtues and Spiritual Powers:-
~ ~ JIS fi:{Hfz Cil'" ~ II (l){(rr ~:J~)

breham giaanee sabh srisatt kaa karataa.
The God-eonscious being is the Creator of all the world.
Guru Arjan Dev ji has explained in Sukhmani Sahib that
actions of Brahm Gyani (Pious Person) are similar to those of
God. Because he is warp and woof with God. There is none in
between. Guru ji says:-
titha; hor na koee hoT.
Who reach this stage?
titha; jodh mehaabal SOOT.
tin mehi raam rehiaa bharapooT.
O M
Here, warriors of saying as well as doing reach. Such persons
.C
quarrel with their mind day and night. If a person does not utilize
B
his energy to fight with his mind, then he will fight with people
U
L
around him and wastes his energy. By fighting with his own mind,
C
man acquires lot of energy. Both Bhagat and politicians fight.
K
Bhagat fights with his mind and the politician fights with the
O
world. There is a nice line in 'Sarab Loh' Granth:-
B O
Khasla So Jo Karey Nit Janag.
H
Khalsa So Jo Charey Turang.
K
SI
He is Khalsa who rides the horse of judgement and fights
always with his mind. Therefore Bhagat Kabir ji says:-
araTn~~~~~11
~ tr~~)){1i1JSOci~1I ClII (l){(rr <t<toll)
gagan damaamaa baajiou pariou neesaanai ghaao.
khaet jo maaddiou sooramaa ab joojhan ko daao.1.
The battle-drum beats in the sky of the mind; aim is taken,
and the wound is inflicted.
The spiritual warriors enter the field of battle; now is the time
to fight! .1.
You have got human life for fighting. He, who does not
struggle in the world, lags behind. Politician struggles and wins

the world to become king. Saint fights with his mind and becomes
raja and raja means satiated person. By winning the mind, man
becomes satiated and contented. All others are hungry and poor.
To win the world, a lot of violence has to be done. But it is not so
in a fight with the mind. In this there is development, benediction,
comfort and peace in the world. But it is very difficult to conquer
one's self. The world conqueror is defeated by his own mind and
can not rule over it. But Bhagat is a king internally as well as
externally. King Babar told saints to pray for his ill son
Hamayun's good health. Guru Nanak Dev ji was also detained.
Babar orders Guru ji, '''0' Indian saint, pray for my son's
recovery". Guru ji told him that prayer is not done under
command. Ifit is done, then it is not a prayer. Therefore Hamayun
did not become alright. Then Guru ji advised Babar to keep his
M
command aside and my prayer is for each and every one. Prayer
O
can not be said under order. Babar realized his mistake and fell at
.C
Guruji's feet and prayed. Therefore Hamayun became alright.
B
They are warriors who win their own mind. Therefore Guruji
U
says that he who has reached this stage, is a warrior:-
C L
tithaijodh mehaabal SOOT.
K
tin mehi raam rehiaa bharapoor.
O
O
God dwells in each and every part. Such people have
B
engrossed in God in such a way that their beauty is beyond
description:-
H
S IK tithai seeto seeta mehimaa maahi.
taa kae roop na kathanae jaahi.
They have done complete unification with God and have
become so beautiful that their greatness and beauty can not be
described.
Such warriors have become immortal and came out from the
cycle of birth and death. People in general remain in the cycle of
birth and death:-
;:ffi.r ;:ffi.r ~ ~ fifo tfH' II ~ JJn1'fu uWw ~ AA II

(nfuT Clo~o)
jam jam marai marai fir jamai.
bahut sajaae paeiaa daes lanmai.
You shall be born and born again, and die and die again, only
to be reincarnated again.
You shall suffer terrible punishment, on your way to the land
beyond.
They have achieved supreme life:-
~ urg out ft:It ~ "0 tfOM" iW II

('iT(I)Cf (l>iaT 88)
Nanak badhaa ghar tahaa jithai mirat na janam jaraa.
Nanak builds his house upon that site where there is no
death, no birth, and no old age.
They have obtained spiritual life. Guru ji says that such
perfect persons will not be deceived and robbed by evil deeds and
M
their own mind because God dwells within them:-
C O
.
jin leai raam vasai man maahi.
U
Such persons neither die nor are deceived. B
C L
thithai bhagath vasehi kae loa.
OK
In this stage (Karam Khand) saints from all religions, all
O
places, and from all other worlds dwell. If rose plant is grown in
B
any country, it will bear rose flowers. Wherever it is grown, it
H
gives flowers. Therefore saints dwell every where and every
K
I
country. Bhagats have born every where.
S
ufo ~ ~ SCJS~
litf ~~ 01}f ~II
<l>iaT 84"n
har jug jug bhagat oupaaeiaa
paij rakhadaa aaeiaa raam raajae.
In each and every age, He creates His devotees and
preserves their honor, 0 Lord King.
Bhagats have born in every era and epoch as there have been
Sun and Moon. Satan was there thousands years ago. Hamaakash
was present earlier and even now he is there. Ravan was present
also earlier and even now there are thousands ready to rape and
loot. Therefore Guru ji says:-

thithai bhagath vasehi /cae loa.
Bhagats reach the stage of 'Karam Khand' from many worlds,
countries and provinces:-
karehi anand sachaa man soe.
True elegance ofGod is there in their mind and they remain in
bliss and flavour.
The fifth stage of spiritual sphere is "Sach Khand". God is
Truth. Truth is God. In this stage, Guru ji says, man merges with
God. What is that "Truth". Guruji says that God is Formless and
without body:-
~ fuuo ))fg UOO ;:rfa- ))fg urfJ ofun fffir I

O M
C
~ ciar))fg ~ ilf ~ qfu 0' ~ fau I
B .
chakr chihan ar baran jaat ar paat nehin jih.
U
roop rang ar raekh bhaekh kooo kehi na sakat kih.
CL
(Jaap Sahib)
K
In such God, in such Truth saints remain engrossed and
O
become dwellers of'Sach Khand'. We have linked a very precious
O
word with dead persons. When someone dies, we say so and so
B
person has become dweller of' Sach Khand' . Only that person will
H
K
dwell in 'Sach Khand' who has engrossed in God while living by
S I
doing mortification and reaching the fifth stage.
sach khandd vasai niran/caar.
karkarvaekhQinadharnihaaL
There he feels that Perfect God is keeping an eye on every one
and keeping them is ecstasy.
thithai khandd manddal varabhandd.
He feels that there are countless regions and universes, which
means the segments where Bhagats dwell and every where there is
a Glance of Grace of Omnipresent God.
jae ko kathai th anth n anth.
lap li Sahib (Paurhi Thirty-Seventh) 1253

If someone describes the 'Sach Khand' stage, he will only say
that there is no end to it, there is no end to it. It is Infinite. It is
Infinite.
thithai loa loa aakaar.
By reaching' Sach Khand', man becomes aware of countless
worlds and universes, and what type of life is. Living beings are of
countless types and forms. Countless are their ways ofliving. This
he sees not only in his thoughts, but also he actually sees and feels.
jivjiv hukam thivai thiv kaar.
Then he feels that as He commands, accordingly all living
beings are working and their life style is ofthat manner. All are in
God and God is Omnipresent. Every thing is happening according
M
to His power. He also feels:-
vaekhai vigasai kar veechaar.
C O
B.
Perfect God is pleased by watching and pondering over every
U
one. To remain happy is His nature. How to describe all this? It is
like:-
C L
K
Nanak kathanaa kararraa saar.37.
O O
To describe all this is like eating iron grams, i.e., it is an
B
impossible task. It is as difficult a task as is munching of iron
H
grams. It is very difficult to describe this hard talk. On reaching
K
SI
'Sach Khand' man says in the words of Kabir ji:-
~crqlo~~~~~fcr)){T~1I (l>for~~8)
kahu kabeer goongai gurr khaaeiaa
puchhae tae kiaa keheeai.
Says Kabeer, the mute has tasted the molasses, but what
can he say about it if he is asked?
Guruji says thus:-
ftrffi.r ftrffi.r ftrffi.r ~ m ~ W'F.i ~ ~ II

CfY (')T(I)Q Jf30 CJH ~ ~ ~ ~ ¥ ~II (l>for ~~o~)
bisam bisam bisam hi bhaee hai lal gulal rangarai.
kahu Naanak santan ras aaee hai jio chaakh 900n9aa musakaarai.
I am wonder-struck, wonder-struck, wonder-struck and
amazed, dyed in the deep crimson color of my Beloved.
Says Nanak, the Saints savor this sublime essence, like the
mute, who tastes the sweet candy, but only smiles.
Bhai Nand Lalji says that please do not tell my mad heart the
story ofLaila (world). I have already become mad by listening the
story of Majnu, Le., God. I have no desire to listen worldly talk. I
have communed by listening talk of God. Guru ji says that to
describe that state is an uphill task. To commune and reach God is
the ultimate destination of man. By engrossing in God, man's
worldly journey becomes successful:-
~~m~~11
~;::pe ~ 00l W'Q'TII ct II ~ ~II ct II S II (»for Et.?)
safal safal bhee safal jaatraa.
aavan jaan rehae milae saadhaa.1.rehaao dhoojaa.1.3.
OM
My Yatra, my life pilgrimage, has become fruitful, fruitful,
fruitful. My comings and goings have ended, since I met the
C
B.
Holy Saint. 1. Second Pause. 1.3.
U
Truth is Omnipresent. Truth is beyond three qualities of Raj 0 /
L
0#, Tamo /3H and Sato / J13". Truth is Omnipotent. Only truthful
K C
can engross in Truth and he is of the form of God. Guru ji has
mentioned this basic problem of man in the first Paurhi:-
O O
kiv sachiaaraa hoeeai kiv koorrai tuttai paaL
H B
In other Paurhis, Guru ji has raised the level of man's attention
K
SI
step by step to enable him to engross in God and become His form
and a fountain of ecstasy:-
Indeed there are three main points in Jap ji Sahib:-
i. How to become truthful.
iL What is basic means or mortification to become truthful
and
111. After doing mortification, what is the achievement?
Meditation of only Truth is to be done:-

hai bhee sach Nanak hosee bhee sach.l.
God's Name is to be uttered by tongue only to become
truthful.
Who continues to pronounce by and by God's Name with his
tongue, his attention one day reaches 'Sach Khand' and he
acquires bliss and ecstasy. Man finds his destination. Jap ji Sahib
explains and motivates a person to engross in God. God is Truth,
bliss and intoxication. Falsehood is suffering, ignorance and
distress. More false a man is, more will he be in distress. As much
truth a man has got, so much comfort will he have. Completely
truthful person will have a complete benevolence in his heart and
will become the form of God.
God will dwell in him and he will be in God. By enjoying this
M
blissful state, he will feel that countless worlds and infinite
O
expanse dwell in Truth (God).
C
**
U B.
C L
OK
B O
K H
SI

Paurhi Thirty-Eighth
~ U"iJ'GT tftij;J ~ II
~ Hfd ~ ~II
~ lfW lffiJTfo 3l( ~ II
gi'iJT ~ ~ fa? VTfgII
~ ~ mJl ccmrgll
M
fi:rc') ~ m:ffir e«rM" fan Cl'O II
7)TOCil'" M:rcIl m:ffir fmrrg II ~t II
C O
.
jat paahaaraa dheeraj suniaar.
B
aharan mat vaed hatheeaar.
U
bho khalaa agan tap taao.
bhaanddaa bhaao amrit tit dhal.
C L
K
gharheeai sabad sachee ttakasaal.
O
jin ko nadar karam tin kaar.
Nanak nadree nadar nihaal.38.
B O Meaning
Literal
H
IK
Let self-control be the furnace, and patience the goldsmith.
S
Let understanding be the anvil, and spiritual wisdom the tools.
With the Fear of God as the bellows, fan the flames of tapa, the
body 50 inner heat. In the crucible of love, melt the Nectar of the
Name, and mint the True Coin of the Shabad, the Word of God.
Such is the karma ofthose upon whom He has cast His Glance of
Grace. 0 Nanak, the Merciful Lord, by His Grace, uplifts and
exalts them. 38.
Explanation
This thirty-eighth Paurhi of Jap ji Sahib is the sub-decoration
ofthe other Paurhis. Guru Nanak Dev ji has described the essence
of Jap ji Sahib in this Paurhi. The essential instruction in all the
Paurhis is; How to mould mind, intellect and sense. What has been
Jap Ji Sahib (Paurhi Thirty-Eighth) / 257
described in all the thirty-seven Paurhis, this Paurhi contains the
gist ofthat. Guruji explains that ifthe mind is to be moulded, then
which is the mint and where is it?
gharheeaisabadsacheenakasaaL
It is to be minted in the true mint of God's Name. It is to be
minted where Shabad is pronounced, meditated, and explained,
i.e., it is to be minted in the mint ofreligious congregation. Which
are the shop, implements, anvil and fire. Guru ji describes all
these.
jat paahaaraa
In the shop of gold smith, ornaments are prepared. Patience
M
should be gold smith. It means that control of five perception
O
organs should be made forge /smithy. Self control means to see
C
B.
properly to speak properly, to listen properly and to smell and
touch in a proper way. It is the only selfcontrol in the world. Guru
U
Jl says:-
C L
fliV CJTflr it ~ S'l!t II ~ ~ 0" uaH aTf3" ll'lft II =3 II
OK (»for ~~8)
O
bind raakh ja tareeai bhaaee.
B
khusarai kio na param gat paaee.3.
H
If someone could save himself by celibacy, 0 Siblings of
K
SI
Destiny, why then haven't eunuchs obtained the state of
supreme dignity? .3.
Ifkeeping semen in the body is self-control, then Kabir ji says
why eunuch has not achieved salvation. Guru Nanak Dev ji does
not agree that keeping semen in the body is self control (il3"). The
path of Guru Nanak Dev ji is not to renunciate family life. Rather
he advocates family life. The recluse can be polluted easily.
Family man can not be polluted. Recluses have been and will
continue to be polluted since it is against nature's rule. Guru ji
says that patience should be the gold smith. Due to haste man
makes many mistakes. Knowledge does not go deep and many
things are forgotten. In haste man often forgets important papers
and other things. Therefore scriptures of the world and pious
persons have highly appreciated patience. Self-control means

that:-
mithiaa naahee rasanaa paras.

man mehi preet niranjan daras.
One whose tongue does not touch falsehood; whose mind is
filled with love for the Blessed Vision of the Pure Lord,
Not to speak lie. Man should not speak, if it is not necessary.
One should keep quite. But if a blind man is walking and well is
ahead, keeping quite at that time is a sin. But to shout if a sighted
person is going and well is ahead, shouting there will be
unnecessary. Self controlled person sees only constructive thing
and will not see any things which impures the mind. His thinking
M
is lofty. Therefore patience should be the gold smith. Every work
O
C
should be done patiently, and with concentration and far-sight.
B.
Guruji says:-
~~ocmrsl~ffift~ f(,)dI81~11
L U (~8.?8)
C
manda mooI n keechee dae lanmee nadhar nihaaleeai.
K
Do not do any evil at al/; look ahead to the future with
O
foresight.
B O
Then to mould the mind, intellect should be the anvil. On
H
anvil gold smith mints the gold. Self control should be the shop of
K
SI
gold smith. Knowledge should be the implements:-
aharan mat vaed hatheeaar.
Which is the fire and which is the crucible in which gold smith
melts gold:-
bho khalaa agan tap taao.
The fear of God should be the bellcws. Without God's fear
there can be no patience and meditation. Guru ji says:-
tfllQS'a1fa'o~orfH'o~~1I (~.?tt)
bhai bin bhagat na hovee naam na lagai piaar.
Without the Fear of God, there is no devotional worship, and
no love for the Naam, the Name of the Lord.
.lap Ji Sahib (Paurhi Thirty-Eighth) / 259

Fear of the world is not pure. God's fear is pure.
~ ~ ~ ufo qre aJTft!>w ufo ~ 0Tl:f ~ II

(»for .? -'8)
niramal bho paaeiaa har gun gaaeiaa
har vaekhai raam hadurae.
In the Fear of God, the Immaculate Lord, sing the Glorious
Praises of the Lord, and behold the Lord's Presence before
you.
Guru Ram Dass j i says that by singing praises of God, I have
received pure fear of God and the heart has become pure. Fear of
the world pollutes the mind. Fear of God purifies it, and also
erases all fears of the world:-
M
~;:N~~~II (»for~~~)
O
nirabho japai sagal bho mitlai.
.C
Meditating on the Fearless Lord, all fear departs.
B
Therefore bellows should be made of God's fear. When man
U
L
will live under God's fear, then there will be no police, courts,
C
prisons and weapons. Due to fear of God there will be no
K
snatching and grabbing. These will stop when man will accept
O
God as the King: Bhagat Kabir ji says:-
~
B O
ufo JrnTfo mft QTW II
H
~~RS~~cf~C«J3'r€~'t1II1~II~1I
K
SI
(»for t4E)
kooo har samaan nehee raajaa.
eae bhoopat sabh divas chaar kae
jhoothae karat divaajaa.1.rehaao.
There is no king equal to the Lord. All these lords of the world
last for only a few days, putting on their false
displays.1.Pause.
Only God is the King. Due to His fear I have been sanctified.
I keep my portion and do not snatch other's things. Which should
be the fire?
agan tap taao.
To get up at early dawn and repeating God's Name is the fire

of penance. Service of Guru ji is supreme penance. All the
religious mortification is fire of penance. This is Brahm Agan
(Divine Fire) which Kabir ji has mentioned:-
breham agan sehajae parajaalee

eaekehi choU sijhaaeiaa.4.
The fire of God is lit by intuition, and with one shot, the
fortress is taken.4.
Brahm Agan (Divine Fire) is Supreme Spler.dour.
bhaanddaa Maao amrit tit dha/.
Put nectar (God's Name) in the utensil of love, i.e., repeat
God's Name with love. Goldsmith melts gold by placing it in
O M
crucible. Guru ji says that bellows should be of God's love.
. C
B
HiQRdlFa fuor ~ mtt ~ ~ flro scnf3' mtt ~ 3aT1I
U (l){ar E~B)
CL
sadhsangat binaa bhaao nehee oopajai
K
bhaav bin bhagat nehee hoe taeree.
O
Without the Saadh Sangat, the Company of the Holy, love for
O
the Lord does not well up; without this love, Your devotional
B
worship cannot be performed.
H
IK
Love of God is the basic virtue in the religious world. It is the
fruit. Man reaches God with the help ofHis love. It is possible that
S
knowledgeable person, celibate and person with God's fear may
still be on this side of God. But a person with God's love reaches
at the Gate of God.
amrit tit dha/.
You melt your mind in the crucible of love.
gharreeaisabadsacheeuakasaaL
In this way you mould your mind in the true mint of Shabad
and make your mind of splendour form. Then mind will merge
with God:-
lap li Sahib (Paurhi Thirty-Eighth) / 261

HO~;Wa-RgYij-~~~ II (~88'l)
o my mind, you are the embodiment of the Divine Light -
The entire religious devotion is to mould the mind only.
HW HO ~ CfT;J ij- HO Wll filfu frfu II

HO tit HO ~ qij- Qlftor HO W fHfWw n cjfu II ~~ II
(~~8~)
mamaa man sio kaaj hai man saadhae sidh hoe.
man hee man sio kehai kabira man sa miliaa na koe.32.
MAMMA: The mortal's business is with his own mind; one
who disciplines his mind attains perfection. Only the mind can
deal with the mind; says Kabeer, , have not met anything like
the mind.32.
OM
Guru ji asks that who undertakes this task? Who moulds the
.C
mind in the genuine mint of Shabad (God's Name)? The answer
B
is:-
L U
jin ko nadar karam tin kaar.
K C
This task is performed by those, on whom God's Glance of
O
Grace falls. Man becomes great by coming under the eye of a
O
B
great person. He becomes incomparable who comes under His
H
supervision. That is why in our prayer we beg for God's merciful
IK
vision and to keep us under His supervision. But His vision is only
S
nectar and splendour. Guru ji says's that who comes under His
vision, he starts moulding him mind:-
jill ko nadar karam tin kaar.
A person, who receives His beneficence, starts moulding his

mind, i.e. starts repeating God's Name. Then how to estimate?
Guruji says that:-
Nanak nadree nadar nihaal.38.
By repeating God's Name, man will get His Glance of Grace
and will be exalted and delighted. This delight is beyond
description. He will become Gold-like. The entire religious

mortification is for coming under the Glance of God.
Guru Nanak Dev ji has said in this Paurhi the basic thing that
where there is self control, patience will flourish. Where patience
exists, spiritual wisdom will come. Due to spiritual wisdom God's
fear develops. Due to God's fear, God's love springs up. Due to
Divine love, God manifests.
When Guru Nanak Dev ji dived into the stream called Vaieen
stream (~mft) at Sultanpur Lodhi, near Kapurthala (Punjab)
and came out after three days, he has then gone to the Royal Court
of God and received Jap ji Sahib, i.e., Jap ji was the first revelation
to him from Gold. This is the Pourhi (Iadd~r) for human being to
reach God.
M
It has got great grandeur. Guru Amar Dassji has ruled that the
O
daily reciter of Jap ji Sahib can not be touched by pain, lethargy,
.C
clash, calamity and evil spirits. Every one should memorise Jap ji
B
Sahib and he will be in supreme bliss. According to the Sikh code
U
of conduct (Rchat Nama) he who takes food without reciting Jap ji
L
Sahib will become insect of excreta after death.
C
K
Jap ji Sahib makes the life ofreciter beneficial. Such a person
O
becomes lord. He does not remain slave. Jap ji Sahib is a means to
O
reach God.
H B
K
SI
Nanak paatisaahee paatisaahu.25.
The ancient Sikhs used to recite lap ji Sahib and reach a stage
of bliss. This is the first revelation of God to Guru Nanak Dev ji.
By reciting it, man reaches his original state, which is:-
~ ~ om 05" om HTfu mR-1I

;:ftl)f ;:S Hfg lfmf ci" ~ citHfJ tR II (»far 'l 'l ~~)
kithahu oupajai keh rehai keh maahi samaavai.
jeea jant sabh khasam kae koun kimat paavai.
Where do we come from? Where do we live? Where do we
go in the end?
All creatures belong to God, our Lord and Master. Who can
place a value on Him?
Jap Ji Sahib (Paurhi Thirty-Eighth) / 263

Man engrosses in his initial stage from where he was born
who recites the first Bani Jap ji Sahib by getting up at early dawn
daily. Its each line should be pronounced by tongue and listened
by the cars. Such a person merges with God.
**
O M
.C
U B
C L
OK
BO
KH
S I

Sloke
~II
~ ~ lPaT fu3r W3'" lTcIf3" lfiJ? II

~ arfu ~ ~ ~ ~ ~ ffiJl?lt
~~ori°~~11
emit l)fTi:( ~ Ii ~Ii wall
ft:rnT ~ ~ ~ mmf3" ur'fgn
a- !flf ~
M
?)1'"(')"Ol" ciat ¢ orfl? II ClII
C O
.
Shalok.
B
pavan guroo paanee pita mata dharat mehat.
U
divas raat due daaee d:3aeiaa khaelai sagal jagat.
C
karamee aapo aapanee kae naerrai kae duroL
changiaaeeaa buriaaeeaa vaachai dharam hadur.
O K
jinee naam dhiaaeiaa geae masakat ghaal.
Nanak tae mukh oujalae kaeti chhuttee naal.1.
B O Meaning
Literal
K H
I
Air is the Guru, Water is the Father, and Earth is the Great
S
Mother ofall. Day and night are the two nurses, in whose lap all
the world is at play. Good deeds and bad deeds-the record is read
out in the Presence ofthe Lord ofDharma. According
, to their own
actions, some are drawn closer, and some are driven farther away.
Those who have meditated on the Naam, the Name of the Lord,
and departed ajier having worked by the sweat oftheir brows -0
Nanak, their faces are radiant in the Court ofthe Lord, and many
are saved along with them! .1.
Explanation
Jap ji Sahib, the first composition of Guru Nanak Dev ji
started with the Slake.
Jap Ji Sahib (Sloke) 1265

aad sach jugaad sac".
hai bhee sach Nanak hosee hhee sach./.
It was the prefix for Jap ji Sahib. The last sloke of Jap ji
Sahib:-
This has become suffix decoration. Both are: praise in the
beginning and the praise on completion. It became a tradition to
pronounce this sloke at the end of every congregation ofthe Sikhs.
Guru Nanak Dev ji has described the gist of knowledge,
meditation, religion and mankind in it.
There are three top most relations in the world. Other relations
M
begin from these relations. These are: Guru, Mother and Father.
O
C
Without mother and father, other relations - brother, sister, son,
B .
daughter and grand-children- do not come into being. Guru is
U
supreme in religious world. Without Guru, divine virtues, bliss,
L
intuitive ease and gentleness are not acquired. Parents are the
K C
origin of all other relations. Guru is the origin of spiritual family.
Parents are got due to birth but one has to struggle to find a Guru.
O
Guru is origin of the spiritual element. Origin is great as per our
O
B
tradition. People vow before their parents. Guru is worth
H
worshipping in the spiritual field. From Guru supreme flavour of
IK
God's name and perception of God are acquired. In the world
S
creation starts from Parents. Religious life starts with the Guru.
Therefore Guru is worshipped.
Now question arises, since parents are the gift ofGod, is Guru
also a gift of God. This sloke indicates something like this.
Air is Guru in this life, Water is father and earth is mother. We
speak with the help of air - without air we can not speak. No
relation can be established with the world and God without
speaking. There is a lot of conversation whcn relations are deep.
Relation with God becomes very deep by reading scriptures,
meditating and singing His praise more and morc. Since speaking
is due to air, therefore Guruji says that air is Guru:-

ijl'56u i g tmfqJ9WII ~ II (~991.1t:)
bolanehaar param gur eaehee.1.
Let the Supreme Guru be the One who speaks. 1.
This is supreme Guru and who is speaking:-
~witij"g~1I (~91.1~)
daehee maattee bolai poun.
The body is dust; the wind speaks through it.
Air is the supreme element out of all other elements.
W3" ftaT aT OQ? ~ mIT W'ff (') Will II

fu'R3j yoQ- W fofJr Hw ~ Hg" qw\ITlI (~ 9 ~t:~)
maat pitaa kee rakat nipannae machhee maas na khaahee.
eisatree purakhai jaa nis maelaa outhai mandh kamaahee.
M
They are produced (-um the blood of their mothers and
O
fathers, but they do not eat fish or meat.
.C
But when men and women meet in the night, they come
B
together in the flesh.
L U
C
And water of father and clay of mother:-
OK
1JT<'IT H-w- wit ataT II ftm wit aT ~ fuit II ,
II (~ ~~E)
O
paanee mailaa maattee goree.
B
eis maattee kee putaree joree.1.
H
The water of the sperm is cloudy, and the egg of the ovary is
IK
crimson. From this clay, the puppet is fashioned. 1.
S
Reddish clay, i.e., blood and marrow of mother and water of
father alongwith air are the structure of body. In the body, air is
Guru, water is father and the part of earth in the body is mother.
Even otherwise earth is called mother since the ancient times in
our country. The country is called mother-land where a man is
born. Indeed the structure of body was earlier young and before
that it was child. In the beginning it was just a lump of flesh.
Before that it was semen and earlier to that it was blood. Blood
was initially food which was in the beginning earth only.
Therefore the journey of body started from earth and it will end in
the earth only. Kabir ji says that:-
Jap Ji Sahib (Slake) / 267

mftaT ~ mim a- ~ Wdt ~ II
~wfa"itUlfoT>KfJ~cft~1I ct"t II (~"l~"8)
kabira dhoor sakael kai pureeaa baadhee daeh.
divas chaar ko paekhanaa ant khaeh kee khaeh.178.
Kabir, the body is a pile of dust, collected and packed
together.
It is a show which lasts for only a few days, and then dust
returns to dust. 178.
Earth is the main element of body. Earth contains water. Air
has linked earth and water. Therefore it is Guru. Air through
breathing has properly linked all other elements. So it is Guru.
Shabad communes soul with God. Therefore Shabad is Guru. By
speaking words relation with the world and God is established.
But word is the creation of air. Therefore Shabad or word is
supreme. Then Guruji says that:-
OM
.C
divas raat due daaee daaeiaa khaelai sagal jagat.
U B
Day and night are male and female nurses and make the living
L
beings to play and rest. All things we do during day and night and
K C
people remain busy. It is the job of nurse to keep the child busy in
playing. Men, animals and birds run about during the day in
O
search of food. They get tired and rest at night. Therefore both day
O
B
and night are nurses and all the world is playing.
H
changiaaeeaa buriaaeeaa vaachai dharam hadur.
K
SI
The evil deeds and good deeds of each and every living being
are read in the Royal Court of God by the god ofjustice (Dharam
Raj). This is possible due to the mental impressions that exist on
the conscience of every one. There is such a rule that every one's
actions are scrutinized in His Court.
karamee aapo aapanee kae naerrai kae duro
Due to evil deeds man goes far away from God. We can also
see that particular person is near to God due to his good deeds and
we want to befriend him. People respect such a person. Person
with evil deeds is far away from God. There is ignorance, pain,
darkness and stumbling in his life. He is also far way from every
one. Person with good deeds is in comfort and happiness. People
and relations also come close to him and feel happy. The people of
Europe have seen that due to the darkness of atheism, families
have broken and scattered. Children have gone far away from
their parents. Brothers have gone away from each other. He, who
is far away from God, is also far away from the world. Sheikh
Saddi says that to whom respect of wealth, family and country is
to be entrusted, should be nearer to God, otherwise he will breach
the trust. A person far away from God can not be trusted. He is in
darkness. Guruji Says:-
karamee aapo aapanee kae naerrai kae duro
The suffering, calamity and distress in the world proves that
man is far away from God. This is due to bad actions in the world.
Guru Arjan Dev ji says in Bara Mahan Bani:-
fuofa- Cfa1f if ~ em faour ~ O'lf II

O M
(»{ar <t ~ ~)
.C
kirat karam kae veeshurrae kar kirapaa maelahu raam.
B
By the actions we have committed, we are separated from
Lord.
L U
You. Please show Your Mercy, and unite us with Yourself,
K C
'0' God! We have been separated from You due to our
is comfort and bliss.

O O
actions. Be gracious and bestow Your nearness. In nearness there
B
Sinner is far away from God. Cruel, thief, wicked and
H
K
paramours come in this category. Gentle, restrained, beneficent,
SI
generous and large hearted are near to God. By seeing the present
condition, it has to be said that the world has become Kaliyug and
hell.
Those who have repeated God's Name and have communed
with God, they have put in hard labour and have become
successful. This is a big achievement. If a person is successful at
worldly level, then Guru ji says that he is not successful. The
person who has meditated, is successful in the spiritual sphere.
His hard work is successful. Dharam is the mortification of
engrossing the mind in God's Name.
lap li Sahib (Sloke) / 269
Why it has been called 'hard work', or toil because it is very
many times more difficult than the worldly toil. To pronounce
Waheguru, Waheguru and to commune the attention in that Name
and in that sound, is the most difficult. To utter His Name is not
difficult but to commune in that Name is very difficult. It is a hard
work and its fruit is also very grand. It is supreme bliss, supreme
comfort, tranquility and peace of mind.
Nanak tae mukh oujalae kaeti chhuttee naal.J.
Those who have communed their attention in the Name of
God, and repeated His Name, their mouths and faces have been
sanctified. By applying soap and powder, the face becomes clean
and looks clean. The anger and hatred inside a man is manifested
on his face. The face tells that this man is greedy or proudy or
M
angry. Similarly the meditation of God's Name is manifested on
O
C
the face. This can not be washed away with water. The face of
.
such a man manifests truth, humility and impartiality. Guruji says
B
U
that:-
CL
Q!1fflT~~Httit~ftpwll (~"lo~E)
OK
gujharraa ladham laal mathai hee paragatt thiaa.
The hidden jewel has been found; it has appeared on my
O
forehead.
H B
A secret jewel has been found manifested on the forehead.
K
SI
Guru ji says:-
Nanak tae mukh oujalae kaeti chhuttee naal.].
Those who have repeated God's Name, their faces have
become radiant and due to their meditation, many others have aI'so
got salvation.
Many others have got deliverance. If a person has scented his
clothes, he is getting the fragrance, but a person sitting near him
also gets fragrance. The person in the company of a meditator also
gets some intoxication and is motivated for meditation. Therefore
Guruji says that those who have meditated and toiled in this task,
their faces have become elegant and many others have also
become pure, and their sackles of sufferings have been broken.

Their pouch has been filled with comforts and pleasures.
This is the last sloke ofJap ji Sahib. In it Guruji has described
the essence of Dharam, Gurbani, politeness and humanity. May
Satguru ji be gracious and every one by reading and listening Jap
ji Sahib, its meanings and ponderation, may start meditation of
God's Name and may become successful in this hard work.
**
OM
C
U B.
C L
OK
B O
K H
SI
Jap Ji Sahib (Stoke) / 271

OM
C
UB.
C L
OK
BO
K H
SI

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What are the main sections of Japji Sahib discussed in the text?

What are the main sections of Japji Sahib discussed in the text?

What does the text say about the difficulty of meditating on God's name?

What does the text say about the difficulty of meditating on God's name?

O M

4/ True Guru (Ideol,ogy of Jap Ji Sahib)

Res. Ph. No. 01122514492, Mobile 9810878595

"fuot:aT CPU ~ rea-·fuo ori CRH ~,

61 True Guru (Ideology of Jap Ji Sahib)

It is the name of the Bani (sacred hymns of Guru ji). The

9.f1 = One Universe Creator

8/ True Guru (Ideology of lap li Sahib)

Jap Ji Sahib (Paurhi First) / 9

~ f(i)d i iil8 QTHTII ct II ~II (»for ,,~t)

Jap Ji Sahib (Paurhi First) / 11

~)){Ty wftN~ afW~11

~~~ qfcr~ fi1c5" ~II

t=I1f ~ CI((kf ~ CilS~ II ~ H' fimd ~ w ~ II <t~ II

16 I True Guru (Ideology of Jap Ji Sahib)

jffi j:jfu- '0 frm" ;l ffift ~ ~ II

Jap Ji Sahib (Paurhi First) / 17

Qlffir oiar" d10 tf lUg crcrfJ ~ ~ ~ II

O O ga- 30 ~, Her ~ ()T 30 ~,

Sankh Bajayai Jo Nar Tar Hain, Gadhey Kion Na Tar Hain,

18/ True Guru (Ideology of Jap Ji Sahib)

Whatever have been understood, if it is expressed, then

lap li Sahib (Paurhi First) / 19

lap li Sahib (Paurhi First) /21

If I see a blind person going and a well is ahead of him, ifat

ffiJlf~~~~~1I (l1foT ~.?t)

~ n ~ HJW,rr urt tR-1I (l1foT ~.?~)

Jap Ji Sahib (Paurhi First) / 25

~ ~ (')Tij" Hi" ~ ~ ri 7)~11

HUT ~ fuao OO! ciA" ~ ll1"a'R'fu 7) llOH' II ct II ("far t,~)

ufo ~ B7ffir 7) ufo CHO CfI"7:fu II

Jap Ji Sahih (Paurhi First) /27

fi::rHfa ~ lffn 3fn yfcr ~ II (»faT <i ~~)

~a-~~Hi8'ar1l (»faT <i:J4)

lap Ji Sahib (Paurhi First) / 29

Jap Ji Sahib (Paurhi Second) / 31

K H HuIuuru!e outllm neech

Jap Ji Sahib (Paurhi Second) / 37

38/ True Guru (Ideology of Jap Ji Sahib)

tJir lffir iffir mJ"tl~r~ CPC't ~ ~ ~II

Jap Ji Sahib (Paurhi Third) I 41

JIS Hfu irrJ irrJ aHre"

of God given to us.

~ ~ ~ cry (")1'('i(l HV HH'fir ~" ~8" ~"

42/ True Guru (Ideology of lap.li Sahib)

44 / True Guru (Ideology of Jap Ji Sahib)

Jap Ji Sahib (Paurhi Fourth) 145

46/ True Guru (Ideology of Jap Ji Sahib)

Jap Ji Sahib (Paurhi Fourth) /47

)Jf'1:ffu liaIfu tWJ tWJ ~ cR ~ II

~?9' ~ fir liaJ<!r fi:Ifa" ~ it ~ II

Hoy )fTl:fQ ~ &'f& ~ JiHtg II ctt: II (lJfor 'l~E4)

aoHt~ ~ m:cft"~ ~II

iftJ fa' ~ ~ ~ fuft" ~II

CPG CPG fi:nfo ~ ~ l«J ~ II