Any serious reader of Sri Guru Granth Sahib can understand that the First Guru of the Sikhs has defined the concept of the path he suggested to his followers. The Sikh Scholars have made it more tough to comprehend the Guru’s vision through their academic muscles. It is not that difficult though the bani is in a very compact composition. To understand it, we must understand what was being practiced in India and its surrounding areas at the time of First Nanak. There were the Islam and the sects enveloped in the Hindu religion when he took a mission to make people aware what they needed to know about being a religious person. He never attacked any religion though he ripped apart the hypocrisy prevailed in every religious circle.  How has he done is completely expressed in his bani, Japji. To begin with, he expresses his concept of the universal Creator in prose. Before I start the Guru’s discourse, I request you that in his Bani, he is very well aware that the world we all are put in is real, beautiful, fascinating and sometimes ugly; however, thorns of miseries, pains and tragedies are also embedded with it just as a big rose plant loaded with flowers also has its thorns well alive; if one embraces it to enjoy its fragrance without being careful, one will get hurt certainly with its thorns, and in the same way, the world, being beautiful and fascinating, is also loaded with thorn-like pains and miseries; therefore, dealing with it, one needs to be careful. A wise person just enjoys rose-plant beauty by standing close to it by ignoring his or her urge to embrace it; Akalpurakh’s lover simply remains detached to the beautiful and ugly world while living as a witness right in it by not involving in its magnetisms; however, this doesn’t mean ignoring familial duties. In Japji, first the Guru makes known to us our all-pervading Creator, who is premating everywhere and everything.  The entire introduction, also called ‘Mool Mantra’ by some people, is in prose though every word used in it has a poetic gloss.

Only the radical promoters of Hindu scriptures claim that what Guru Nanak ji says about the Creator is already in the old Sanskrit scriptures; nonetheless, they fail to understand that the ultimate Truth was never new or will be ever old, and Guru Nanak ji has elaborated the Creator as per his own experience, and he hasn’t considered worthy of mentioning their scripture, Gita, they refer to so proudly while commenting on his bani. In their scriptures, if they find glimpses of the Creator the Guru expresses, they should also understand that he has openly declared that anyone can experience the Creator through a Guru, who has experienced Him, the ultimate Truth. They should also realize that if their scriptures have references of the same Creator, they are also loaded with the duality concepts that have buried the truth about Him under so many add-ons. Obviously, their commenting this way on Sri Guru Nanak ji is nothing but their feeling of envy towards his audacious campaign of bringing spiritual knowledge to common people; what I am referring to a Hindu swami who addressed the Guru as an atheist in one of his books.  

          You will notice as you go through “Japji”, the Guru’s focus remains on the Creator while elaborating on various mythological characters, make up religious traditions and coined up definitions of spirituality established by business minded people, who actually created impediments to a true spiritual realm; he keeps repudiating all of them by introducing his own spiritual experience of the Creator; consequently, his true followers become able to be free of dogmatic bonds in the names of various religions though he never criticizes any religion particularly. Truly he is not seen interested in that instead he is found involved in unbinding humans’ bonds created by various groups to their personal interest and advantage. Unfortunately, and ironically, today in the name of his path, many bonds are created contrary to his mission of enabling the mortals to be free like a flying bird in search of their beloved ‘Ekankar’.

Introduction:

 ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ

ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ik-oaʼnkār saṯ nām karṯā purakẖ

nirbẖa-o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

There is only one all-pervading Creator, whose name is a reality. He is the Creator, who is beyond fear and animosity. His form is beyond death and birth. He is from Himself (self-illumined); He is known through the Guru’s blessings.

Note: The pronoun ‘He’ actually doesn’t prove Him to be of any gender; in the realm of liberation, in the Gurbani, the Creator is addressed as an eternal Spouse whereas all other human beings as His brides:

ਠਾਕਹੁ ਮਨੂਆ ਰਾਖਹੁ ਠਾਇ ॥ ਠਹਕਿ ਮੁਈ ਅਵਗੁਣਿ ਪਛੁਤਾਇ ॥
ਠਾਕੁਰੁ ਏਕੁ ਸਬਾਈ ਨਾਰਿ ॥ ਬਹੁਤੇ ਵੇਸ ਕਰੇ ਕੂੜਿਆਰਿ ॥

Ŧẖākahu manū-ā rākẖo ṯẖā-e. Ŧẖahak mu-ī avguṇ pacẖẖuṯā-e.

Ŧẖākur ek sabā-ī nār. Bahuṯe ves kare kūṛi-ār. {SGGS-933}

In essence: (Oh brother!) Still your mind by restraining it to its place. The world goes through tremendous miseries in strife because of bad deeds; it repents consequently. There is only one Spouse, Prabh, and all others are His brides. The false one assumes many religious garbs. When the Spouse calls home the bride, who is stopped from going into others houses, nothing can stop her going to Him. The Guru’s guidance makes her virtuous and she loves her eternal Master. She is the one, who becomes fortunate to have Him, because the eternal Master has made her His.

It will be useful to understand the concept of the Creator explained by First Nanak if we understand ‘੧ਓ’ ; it will also become easy to understand toward whom the Guru leads his followers. First, ੧ is a symbol of number one; First Nanak himself on 57, SGGS, does its usage and description:

ਨਾਨਕ ਏਕੋ ਰਵਿ ਰਹਿਆ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੮॥੬॥

Nānak eko rav rahi-ā ḏūjā avar na ko-e. ||8||6|| {SGGS–57}

Oh Nanak! There is none but only one (Akalpurakh), who is pervading all over.

And, on 350, SGGS, he says:

ਸਾਹਿਬੁ ਮੇਰਾ ਏਕੋ ਹੈ ॥ ਏਕੋ ਹੈ ਭਾਈ ਏਕੋ ਹੈ ॥੧॥ ਰਹਾਉ ॥

Sāhib merā eko hai. Ėko hai bẖā-ī eko hai. ||1|| Rahā-o.{SGGS–350}

My Master is but one. Oh brother! My Master is one only. Pause.

In the following verses, the virtues of ‘the only one Creator’ are expressed as the Guru defines Him as a unique entity on 9, SGGS:

ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥ ਦੇਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥
ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥ ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥

Nā oh marai na hovai sog. Ḏeḏā rahai na cẖūkai bẖog.

Guṇ eho hor nāhī ko-e. Nā ko ho-ā nā ko ho-e. ||3|| {SGGS–9}

In essence: Ekankar doesn’t die; therefore, there is no mourning for Him (all people die and they are mourned); He keeps giving and the prevision of ‘His giving away’ doesn’t run out. This is a quality of Ekankar that there is none like Him; neither like Him existed before, nor would be ever.

Please look at Fifth Nanak’s interpretation of first Nanak’s bani about Ekankar on 45, SGGS:

ਪਾਰਬ੍ਰਹਮੁ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥
ਜੀਉ ਪਿੰਡੁ ਸਭੁ ਤਿਸ ਕਾ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੁ ਹੋਇ ॥
ਗੁਰਿ ਪੂਰੈ ਪੂਰਾ ਭਇਆ ਜਪਿ ਨਾਨਕ ਸਚਾ ਸੋਇ ॥੪॥੯॥੭੯॥

Pārbarahm parabẖ ek hai ḏūjā nāhī ko-e.

Jī-o pind sabẖ ṯis kā jo ṯis bẖāvai so ho-e.

Gur pūrai pūrā bẖa-i-ā jap Nānak sacẖā so-e. ||4||9||79|| {SGGS–45}

In essence: There is only one Ekankar; there is none other than Him. The soul and body belong to Him and it happens what pleases Him. Oh Nanak! Through the perfect Guru, one becomes perfect by reciting Ekankar’s name.

This way, the Guru stresses on the Creator’s being only one; therefore, ੧ਓ is one word all together.

Second, the second part of “੧ਓ” is “ਓ” = ਅੰ; Dr. Sahib Singh writes: It is a word of Sanskrit used in three contexts:

a). To be written in the beginning of a sacred scripture.

b). To say “yes” in response to an order.

c). It is used for the Creator.

Bhai Gurdas in Vaar 3, stanza 15, describes for what ‘ਓ’ stands, and that is ‘Onkar’; he also says that by using ‘੧ Eka/one’ (‘not ikk’) with ਓ, the Guru makes it ‘Ekankar.’ Basically, it is Onkar, who creates (1003, SGGS). It is also the Guru’s rejection of the three entities, established in the Hindu scriptures, having different jobs like one creates, other one kills and the third one provides sustenance to the created ones; it is on 7, SGGS.

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥
ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥

Ėkā mā-ī jugaṯ vi-ā-ī ṯin cẖele parvāṇ.

Ik sansārī ik bẖandārī ik lā-e ḏībāṇ. {SGGS–7}

In essence: From Maya have come the three accepted (by some) disciples (obedient sons of Maya) into existence; (It is believed) one of them became house-holder (as a family man who makes babies), the second one of them takes care of the creation with the stores he has and the third one of them sets up the court (to decide who should die).

Interestingly, the Guru rejects all of them by acknowledging only Ekankar as the sole doer of everything by saying that the people just don’t see Him though He does (7, SGGS). Contrary to the Hindu scriptures, Guru Nanak has taken the all-pervading eternal Truth as all in all.

It is very important to know that Bhagat Kabir also refers the Creator as ‘Onkar’ in Bavan Akhri, 340, SGGS; however, by using ੧ and ਓ together, First Nanak names ‘Onkar’ as ‘Ekankar’; as stated above, Bhai Gurdas in Vaar, stanza 15, pronounces ੧ as ‘Eka’ not Ikk. In Sri Guru Granth Sahib I haven’t found ‘Ikk Onkaar’ but ‘Ekankar’. Many Sikhs pronounce “੧ਓ” as ‘ikk onkar’ also; Ekankar is referred in SGGS for the all-pervading Creator. Please also keep in mind that when ‘one’ (ਇਕੁ Ikk) is actually used with Ekankar, then the Gurmukhi–lipi–ounkud of the last letter is taken away; examples:

On 189, SGGS, “ਇਕੁ / IKK” is not used before Ekankar and ounkud is used with its last letter:

ਦ੍ਰਿਸਟਿ ਆਵੈ ਸਭੁ ਏਕੰਕਾਰੁ ॥੨॥

Ḏarisat āvai sabẖ ekankār. ||2|| {SGGS–189}

Means: Everywhere Ekankar is seen.

Now see on 276, SGGS, ਇਕੁ /IKK is used before Ekankar, but Ounkud is taken away.

ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥

Saḏā saḏā ik ekankār. {SGGS–276}

Means: Forever is only (one) Ekankar.

Above ਇਕੁ is used as an adjective not noun. On 736, SGGS, all boundaries of oneness of the Creator are expressed by using Ekankar without Ounkud. Here is Fifth Nanak:

ਭ੍ਰਮਨ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥੩॥

Bharam chhootay tay aikankaar. ||3|| {SGGS–736}

Means: When one’s doubt is eliminated, one sees only Ekankar.

Obviously, First Nanak expresses oneness of the Creator with ‘੧ਓ’ by rejecting the prevailed and frequently used word ‘OM’.

ਸਤਿ: Means reality with existence. It is also expressed by using ‘ਸਚੁ’ which means ‘eternal’, but the eternity of Ekankar is expressed through the words ‘ਅਕਾਲ ਮੂਰਤਿ /Akāl Mūraṯ” and in the slok that follows ‘Jap’. Here it expresses the reality of the Creator’s existence.

ਨਾਮੁ /Naam/name is not only used for the name of the Creator but also for the Creator; in other words, ਨਾਮ is used as Ekankar, or Akalpurakh, Har, Prabh and His other names. I have tried not to use ‘the’ article with ‘ਨਾਮ/Naam, wherever it is used for Akalpurakh. Examples: 284, SGGS:

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥

Nām ke ḏẖāre sagle janṯ. Nām ke ḏẖāre kẖand barahmand. {SGGS–284}

In essence: Akalpurakh (ਨਾਮ) has established the lives. Akalpurakh has established the earth and the solar systems.

246, SGGS, ਨਾਮ/ Naam is used for Akalpurakh and His name as well:

ਨਾਮੇ ਉਪਜੈ ਨਾਮੇ ਬਿਨਸੈ ਨਾਮੇ ਸਚਿ ਸਮਾਏ ॥

Nāme upjai nāme binsai nāme sacẖ samā-e. {SGGS–246}

In essence: From ‘Ekankar’ we emanate; Ekankar will make us perish; through ਨਾਮ/His name, we get absorbed in Ekankar.

Besides ‘ਨਾਮ /Naam’, “ਨਾਉ /naaon” or ‘ਨਾਵੈ /naavain’ also used in the same manner; examples on 19, SGGS:

ਤਨ ਸੂਚਾ ਸੋ ਆਖੀਐ ਜਿਸੁ ਮਹਿ ਸਾਚਾ ਨਾਉ ॥

Ŧan sūcẖā so ākẖī-ai jis mėh sācẖā nā-o. {SGGS–19}

In essence: Pure is that person (body) in whom dwells the name of the eternal Creator. And on 27, SGGS:

ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥

Manmukẖ guṇ ṯai bāhre bin nāvai marḏe jẖūr. ||2|| {SGGS–27}

In essence: The mind-slaves die in frustration without His name and virtues.

Very clearly, the Guru advises his followers to utter ਸਤਿਨਾਮੁ repeatedly, for an example see on 670, SGGS:

ਜਪਿ ਮਨ ਸਤਿਨਾਮੁ ਸਦਾ ਸਤਿਨਾਮੁ ॥

Jap man saṯ nām saḏā saṯ nām. {SGGS–670}

In essence: Oh mind! Utter Satnaam always repeatedly.

On 1083, SGGS, Fifth Guru deems ਸਤਿਨਾਮੁ as the primal name compared to His names given as per His power of actions:

ਕਿਰਤਮ ਨਾਮ ਕਥੇ ਤੇਰੇ ਜਿਹਬਾ ॥ ਸਤਿ ਨਾਮੁ ਤੇਰਾ ਪਰਾ ਪੂਰਬਲਾ ॥

Kirṯam nām kathe ṯere jihbā. Saṯ nām ṯerā parā pūrbalā. {SGGS–1083}

In essence: My tongue utters your given names (as per your acts/virtues), but ‘Satt’ is your primal name.

Obviously, ‘Satnam’ should also be taken as Ekankar’s name. When the Guru talks about obtaining/ His name, it appears he talks about realizing the Creator’s presence/light within.

ਕਰਤਾ ਪੁਰਖੁ: Usually ‘Purakh’ commonly taken as a man (masculine gender); however, its usage differs in various contexts; it is used for a special Guru and also for a common man (without gender: as we use a man as a human being). Pur+akh becomes Purakh (Sanskrit). Pur means something, a body or a realm or a space; kh means to be in. As a soul is in a man (here man is taken as beyond gender); therefore, Purakh is taken as a man (beyond gender), but it has become common with masculine gender. In the Gurbani, it is used for the Creator, who permeates His creation. The word, ‘ਕਰਤਾ’ expresses the power of creating. Together ‘ਕਰਤਾਪੁਰਖੁ’ means the Creator, who permeates all. The Guru rejects Abrahamical concept of ‘the Creator’s being separate from His creation’ by using ਪੁਰਖੁ with ਕਰਤਾ. Obviously Purakh is used to express the Creator’s presence in the Creation. Fourth Nanak describes ‘ਕਰਤਾਪੁਰਖੁ’ beautifully on 11, SGGS:

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥
ਤੂੰ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੋ ਜੀ ਤੂੰ ਨਿਹਚਲੁ ਕਰਤਾ ਸੋਈ ॥

Ŧūʼn āḏ purakẖ aprampar karṯā jī ṯuḏẖ jevad avar na ko-ī.

Ŧūʼn jug jug eko saḏā saḏā ṯūʼn eko jī ṯūʼn nihcẖal karṯā so-ī. {SGGS–11}

In essence: Oh Akalpurakh! You are the primal being; you are the all-pervading and infinite Creator. None is other one, who is equal to you. Only you have been here throughout all ages; you are the same eternal Creator.

ਨਿਰਭਉ ਨਿਰ:   means without ਭਉ means fear. It is a virtue of the all-pervading Creator to be beyond fear. Why should the Creator fear from anyone or anything when He is the Creator of all? Besides, a power that is present in all and everywhere is already above such emotions. The Guru also addresses Ekankar as ਨਿਰਭਉ see on 12, SGGS:

ਤੁਮ ਗਾਵਹੁ ਮੇਰੇ ਨਿਰਭਉ ਕਾ ਸੋਹਿਲਾ ॥

ਹਉ ਵਾਰੀ ਜਿਤੁ ਸੋਹਿਲੈ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥੧॥ ਰਹਾਉ ॥

Ŧum gāvhu mere nirbẖa-o kā sohilā.

Ha-o vārī jiṯ sohilai saḏā sukẖ ho-e. ||1|| Rahā-o.{SGGS–12}

In essence: (Oh friends) you sing a song praising my Fearless (Ekankar); I sacrifice to that song of His praise, which brings ever peace. Pause.

ਨਿਰਵੈਰੁ  ਨਿਰ means without, ਵੈਰੁ means animosity. Like ਨਿਰਭਉ, ਨਿਰਵੈਰੁ is also emotional feeling, but the Creator is beyond human feelings; in other words, He doesn’t feel or acts individually like a human being. Why the Creator should harbor any feeling like animosity or fear? The Guru continues advising his followers to acquire these virtues of the Creator expressed in Sri Guru Granth Sahib.

ਅਕਾਲ ਮੂਰਤਿ: ‘ਅਕਾਲ’ means beyond death, because ‘ਕਾਲ’ means death or end, and ਅ means not; with it the Guru uses the word ਮੂਰਤਿ to express the existence of the Creator. When we go through Sri Guru Granth Sahib, it becomes crystal clear that the Guru also addresses the Creator as ਸਰਗੁਣੁ with attributes and ਨਿਰਗੁਣੁ without attributes; therefore, it is stressed that the existence of the Creator is a reality, and His existence is beyond end or destruction.

ਅਜੂਨੀ: Means beyond birth; whatever comes into birth remains subject to death; therefore, being ‘ਅਕਾਲ’ the Creator doesn’t come into an existence individually. Wherever in the Gurbani, it is stated that there is no difference between the Creator and His true devotees, we should not take its literal meaning; for example, look at the following verses on 397, SGGS.

ਆਸਾ ਮਹਲਾ ੫ ॥
ਜਿਨ੍ਹ੍ਹਾ ਨ ਵਿਸਰੈ ਨਾਮੁ ਸੇ ਕਿਨੇਹਿਆ ॥ ਭੇਦੁ ਨ ਜਾਣਹੁ ਮੂਲਿ ਸਾਂਈ ਜੇਹਿਆ ॥੧॥

Āsā mėhlā 5.

Jinĥā na visrai nām se kinehi-ā.

Bẖeḏ na jāṇhu mūl sāʼn-ī jehi-ā. ||1|| {SGGS–397}

Raag Asa, the bani of fifth Nanak.

In essence: Like what are those persons, who never forget Ekankar’s name? (Answer) Do not see any difference between them and the Master, Ekankar; they are just like Him.

His devotees are Ekankar’s ਸਰਗੁਣੁ form perfectly with attributes, but He is also ਨਿਰਗੁਣੁ without attributes. Through such verses, the Guru expresses the sublime status of the enlightened ones, who become one with the Creator by acquiring His virtues like to be immaculate and beyond fear and animosity. While reading such verses, we should not disobey the Guru, who says that the Creator doesn’t take birth or die.

ਸੈਭੰ: Means the Creator is from Himself (self-illumined); in other words, He Himself is the source of His existence. This word also gives a subtle meaning of the verse below in ‘Jap’ stanza, 4:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥ ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā-o. Viṇ nāvai nāhī ko thā-o. {SGGS–4}

There is not a place without Ekankar (name); all what Ekankar has created is His name (He is everything.).

ਗੁਰ ਪ੍ਰਸਾਦਿ: Bhai Veer Singh  describes ਗੁਰ in Santhya Sri Guru Granth Sahib, Page 31; he says: ਗੁਰ is a compound as Rara (r) is free from any vowel; therefore, its meaning is ‘the Guru’s. And, ਪ੍ਰਸਾਦਿ means happiness or blessings. Here it is taken as blessings; on 923, SGGS, its context is made clear:

ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਰੂ ਅੰਗਦ ਪਰਮ ਪਦਵੀ ਪਾਵਹੇ ॥

Parsāḏ Nānak gurū angaḏ param paḏvī pāvhe. {SGGS–923}

In essence: With Guru Nanak’s blessings, Guru Angad has obtained the supreme status.

And on 905, SGGS:

ਜਿਸੁ ਗੁਰ ਪਰਸਾਦੀ ਨਾਮੁ ਅਧਾਰੁ ॥ ਕੋਟਿ ਮਧੇ ਕੋ ਜਨੁ ਆਪਾਰੁ ॥੭॥

Jis gur parsādī nām aḏẖār. Kot maḏẖe ko jan āpār. ||7|| {SGGS–905}

In essence: Among millions a rare person obtains the support of Ekankar’s name with the Guru’s blessings.

Some persons, influenced by Sanskrit grammar, take ਗੁਰ as plural and come up with their own meanings; I tried to see if they are correct, but unfortunately, in Sri Guru Granth Sahib, no support is found for their claims. The Guru also uses another word ‘Peer’, for ‘Gur’; please see on 1257, SGGS: ਨਾਨਕ ਕਰਮੁ ਹੋਵੈ ਜਪੀਐ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥ Nānak karam hovai japī-ai kar gur pīr. Oh Nanak! If one has Prabh’s grace, one meditates on Him by adopting a Guru or a Peer (religious teacher).

So ਗੁਰਪ੍ਰਸਾਦਿ means: The Creator already described is known through the blessings of the Guru.

After naming the Creator as ੴ Ekankar and expressing His oneness, the Guru qualifies Him with His unique virtues in a nutshell; throughout the bani ‘Jap’, the description of Ekankar continues through the words like ordinance, His power to permeate His creation, His power of giving sustenance to all the lives, the power in His praise and the Creator’s infinite power over the entire nature and beyond. By repeatedly referring to Mool Mantra (The prelude to Jap) in short or in full version in Sri Guru Granth Sahib, Fifth Nanak doesn’t let his follower misunderstand Him with any misleading statement about the Creator. Those people, who claim that the Mool Mantra is up to the first slok of Jap, obviously are disobeying the Guru, who names the bani as Jap after the ‘Mool Mantra (the prelude)’. Nowhere else in the Sri Guru Granth Sahib, their claimed form of the Mool Mantra is found or repeated. I wonder why anyone needs to make such claims!  The first slok “ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ Āḏ sacẖ jugāḏ sacẖ. Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||” expresses the eternity of Ekankar. Even in Sukhmani, on 285, SGGS, before ashtpadee number 17, it is indeed termed as a Slok. If it were a part of the ‘Mool Mantra’, the Guru would not split it and term one part of it ‘a slok’.

In a wider application: First, the Guru describes how only one Creator is behind every life or thing we see or beyond our seeing; second, he qualifies the Creator through unique qualities like His being beyond birth or death and being self-illuminating. Through other quality like beyond animosity, the Guru rejects the views of those people, who claimed to be chosen by Him. A life has a basic instinct to survive and the fear comes out of complex. The Guru advises the followers not to treat the Creator as a human, because human instincts are not His traits. To be one with the fearless, one needs to be fearless and unbiased like Him. A human is His creation, but He is beyond His creation. He is in the galaxies and beyond; therefore, do not try to establish Him on a place or in a ‘being’. The Guru stresses throughout Sri Guru Granth Sahib that He can only be experienced through a Guru, who has experienced Him. Anyone who is attached to the wealth and other kinds of Maya pursuits cannot help others to experience the Creator; therefore, the Guru addresses such fake Gurus as well; see on 465, SGGS:

ਵਾਇਨਿ ਚੇਲੇ ਨਚਨਿ ਗੁਰ ॥ ਪੈਰ ਹਲਾਇਨਿ ਫੇਰਨਹ੍ਹਿ ਸਿਰ ॥

Vā-in cẖele nacẖan gur. Pair halā-in ferniĥ sir. {SGGS–465}

In essence: The disciples play the music and the Gurus dance by moving their feet and heads.

Obviously, such Gurus don’t know Ekankar and they cannot help others to experience Him.

॥ ਜਪੁ ॥

Jap.

Its literal meaning is to recite or to reflect, but it is also the name of the bani, because Fifth Nanak has given a number ‘one’ at the end of this bani to state that this is a complete composition.

The slok below gives us a reason to understand ਜਪੁ /Jap as remembering Ekankar:

ਸਲੋਕੁ ॥
ਨਾਨਕ ਨਾਮੁ ਨਾਮੁ ਜਪੁ ਜਪਿਆ ਅੰਤਰਿ ਬਾਹਰਿ ਰੰਗਿ ॥
ਗੁਰਿ ਪੂਰੈ ਉਪਦੇਸਿਆ ਨਰਕੁ ਨਾਹਿ ਸਾਧਸੰਗਿ ॥੧॥

Salok.

Nānak nām nām jap japi-ā anṯar bāhar rang.

Gur pūrai upḏesi-ā narak nāhi sāḏẖsang. ||1|| {SGGS–257}

In essence: Oh Nanak! By uttering Har’s name repeatedly, one gets drenched in Har’s love completely. A person who is instructed by the perfect Guru and who remains in the Sant’s congregation doesn’t experience hell.

The meaning of ‘Jap’ here is more than reciting; also it can be about meditating on the ‘Mool Mantra’, the prelude to Jap, and to recite and to remember all expressed in the bani that follows it. Before going to that slok, let me state one thing more: Ekankar is beyond genders, because the Guru says on 103, SGGS:

ਤੂੰ ਮੇਰਾ ਪਿਤਾ ਤੂੰਹੈ ਮੇਰਾ ਮਾਤਾ ॥ ਤੂੰ ਮੇਰਾ ਬੰਧਪੁ ਤੂੰ ਮੇਰਾ ਭ੍ਰਾਤਾ ॥

Ŧūʼn merā piṯā ṯūʼnhai merā māṯā.

Ŧūʼn merā banḏẖap ṯūʼn merā bẖarāṯā. {SGGS–103}

In essence: Oh Ekankar! You are my father and you are my mother; you are my relative and my brother.

ਤੂੰ ਮੇਰਾ ਰਾਖਾ ਸਭਨੀ ਥਾਈ ਤਾ ਭਉ ਕੇਹਾ ਕਾੜਾ ਜੀਉ ॥੧॥

Ŧūʼn merā rākẖā sabẖnī thā-ī ṯā bẖa-o kehā kāṛā jī-o. ||1|| {SGGS–103}

Everywhere, you protect me; why any fear or anxiety should bother me?

When we use the word ‘He’ to describe Ekankar, it is only used as we use ‘the man’ for the entire human race; otherwise it has nothing to do with any gender.

 We have seen that the Creator about whom the Guru described in a nutshell has no form particularly; therefore, seeing Him in a human form is a folly. His all over presence indicates His limitless presence and proves that it is wrong to put Him in a body. There is nothing we can see or beyond where He is not present. To be like this, a limitless power is required and that is why He is addressed as ‘Kartapurakh’, which means He in action all the time and present all over. This definition is different than all other definitions given by before or after the Guru. If in the Gurbani, spiritual seers and true devotees are addressed like His own image, it is because the qualities He has must be adopted by those who took birth as human beings; otherwise, He alone in a body only never exists. If in the Gurbani, Guru Nanak is addressed as ‘Har Himself,’ it is all about the attributes of the Creator that were adopted by the Guru.

Next, the Slok:

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥

 Āḏ sacẖ jugāḏ sacẖ. Hai bẖī sacẖ Nānak hosī bẖī sacẖ. ||1||

In essence: Ekankar’s existence has been there in the primal beginning and throughout all ages. He is present now. Oh Nanak! Ekankar will be there in future as well.

Please note down the number one (੧) after the slok; it indicates that the slok is completed. After defining Ekankar to be beyond enmity, fear, death, birth and to be self-existent, the Guru stresses on the eternity of Ekankar described in the Mool mantra, the prelude. Please also read in this regard on 199, SGGS; it is said:

ਆਦਿ ਜੁਗਾਦਿ ਪ੍ਰਗਟਿ ਪਰਤਾਪੁ ॥

Āḏ jugāḏ pargat parṯāp. {SGGS–199}

Means: In the beginning, and throughout all ages, Ekankar’s glory has been remained manifest.

Now the bani ‘Jap” starts. In the first stanza, the Guru takes on various ways people promote to realize the Creator without understanding the order He has placed in force. Kartapurkh cannot be residing in one particular place as we have learned about His enormous presence. Thus, the first hint to start walking on His path is to understand His ordinance which will be described by the Guru in different stanzas. 

 Pauri/Stanza -1.

ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥

Socẖai socẖ na hova-ī je socẖī lakẖ vār.

There will be no perfect purity even after attempting numerous times.

In all religions, purity is regarded as a need to be part of it; going on pilgrimage and doing other rituals are considered necessary in many religions; the Guru is rejecting that outright. In Asa Dee Vaar, he writes in a detail how it is not possible to be pure by merely physical cleansing; it is the vice that defiles the soul; therefore, the purity cannot be attained by washing the body only or doing other physical rituals? Some interpreters take “soch” as thinking, but thinking has nothing to do with the context the Guru is addressing here. Also please read the following idea about cleaning and purifying the body in this context on 59, SGGS, Mehla 1, Raag Sri Raag:

ਕਥਨੈ ਕਹਣਿ ਨ ਛੁਟੀਐ ਨਾ ਪੜਿ ਪੁਸਤਕ ਭਾਰ ॥
ਕਾਇਆ ਸੋਚ ਨ ਪਾਈਐ ਬਿਨੁ ਹਰਿ ਭਗਤਿ ਪਿਆਰ ॥
ਨਾਨਕ ਨਾਮੁ ਨ ਵੀਸਰੈ ਮੇਲੇ ਗੁਰੁ ਕਰਤਾਰ ॥੮॥੯॥

Kathnai kahaṇ na cẖẖutī-ai nā paṛ pusṯak bẖār.

Kā-i-ā socẖ na pā-ī-ai bin har bẖagaṯ pi-ār.

Nānak nām na vīsrai mele gur karṯār. ||8||9|| {SGGS–59}

In essence: By merely talking and studying a load of books, one cannot be free from desires and hopes. Without devotional love for Har, by purifying the body (ਸੋਚ: Through rituals and ablutions), Har cannot be obtained. Oh Nanak! With the Creator, the Guru unites those persons, who do not forget His name ever.

OR

ਪਤਿ ਵਿਣੁ ਪੂਜਾ ਸਤ ਵਿਣੁ ਸੰਜਮੁ ਜਤ ਵਿਣੁ ਕਾਹੇ ਜਨੇਊ ॥
ਨਾਵਹੁ ਧੋਵਹੁ ਤਿਲਕੁ ਚੜਾਵਹੁ ਸੁਚ ਵਿਣੁ ਸੋਚ ਨ ਹੋਈ ॥੬॥

Paṯ viṇ pūjā saṯ viṇ sanjam jaṯ viṇ kāhe jane-ū.

Nāvhu ḏẖovahu ṯilak cẖaṛāvahu sucẖ viṇ socẖ na ho-ī. ||6||

In essence: What is the use of worshiping, or disciplining the mind without morality and ethics and what avail is sacred thread without Chastity? One may keep doing ablution and applying frontal marks, but without the internal purity, one’s cleaning (ਸੋਚ) doesn’t occur. (903, SGGS)

Back to the next verse: as we see in the next verses, he refers to “the quietness of the mind” after talking about the purity of the body:

ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥

Cẖupai cẖup na hova-ī je lā-e rahā liv ṯār.

Inner silence is not obtained by being silent in deep meditation.

An act of remaining quiet leads to thinking also. It was also a prevailed practice to remain silent, as muni/silent sages would not utter a word in effort to realize Ekankar. The Guru says that the practices of remaining silent and doing meditation will not bring any peace at heart, because if the mind is not counseled right way, it remains unruly. We know that a lot of people do meditation, but they remain in the Maya entanglements and fail to obtain stable peace.

ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥

Bẖukẖi-ā bẖukẖ na uṯrī je bannā purī-ā bẖār.

Internal appetite of the hungry is not satisfied even with immense things.

The Guru makes clear that internal appetite is beyond satisfaction even if one tries to have everything desired; some say it means by doing fasting, the appetite for Akalpurakh remains unsatisfied; however, “ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ” cannot be interpreted other than “having immense”. Anyway, these practices are vain in the context of realizing Akalpurakh. Through this verse, the Guru also advises his followers to get rid of their greed, a factor that hinders contemplation of the Creator.

ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥

Sahas si-āṇpā lakẖ hohi ṯa ik na cẖalai nāl.

Even if one has immense intelligence, still it remains of no use, because it doesn’t go along in the end.

Some people think that they are super intelligent and their intellect can be helpful in realizing Ekankar, but it is not true, because intellect alone cannot be used to realize Ekankar. Actually, the feelings of being intelligent boost one’s conceit within and one’s conceit becomes an impossible bar to realize Ekankar.

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥

Kiv sacẖi-ārā ho-ī-ai kiv kūrhai ṯutai pāl.

How can one be truthful and how can the veil of falsehood be torn away?

If by purifying one’s body, getting in deep meditation and going in a pursuit of satisfaction, Akalpurakh cannot be realized, then what is the way out to realize Him? How is it possible to be truthful in His consideration? Answer comes in the following verse:

ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥

Hukam rajā-ī cẖalṇā Nānak likẖi-ā nāl. ||1||

Oh Nanak! We should obey the preordained ordinance.

To be truthful is to remain in harmony with Ekankar’s ordinance. It means to understand His ordinance and to remain aligned to His creation; by doing so, one becomes able to bear with the outcome of any kind of circumstances. In other words, take everything as it comes without any complain. There is no need of doing rituals and playing intellectual games but to live in His ordinance; this is the essence to tear down the wall of illusions of falsehood. His ‘Hukam/ordinance/will’ is a very wide concept. A journey from a seed to a plant and its final decaying and mixing with the earth eventually is a part of His ordinance. The law of gravity and other natural laws are also parts of His ordinance. In the next Stanza, the Guru starts defining Ekankar’s ordinance so that first it could be understood. How things are and we encounter them is a part of His ordinance; by giving simple examples, the Guru tells us:

Pauri/Stanza–2

ਹੁਕਮੀ ਹੋਵਨਿ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਹਿਆ ਜਾਈ ॥

Hukmī hovan ākār hukam na kahi-ā jā-ī.

As per Ekankar’s ordinance, the forms are created, but the ordinance cannot be expressed.

It is a subtle thought, but it is understood only if one learns how to live by getting rid of one’s self-conceit and abandoning one’s own selfish persuasions.

ਹੁਕਮੀ ਹੋਵਨਿ ਜੀਅ ਹੁਕਮਿ ਮਿਲੈ ਵਡਿਆਈ ॥

Hukmī hovan jī-a hukam milai vadi-ā-ī.

As per the ordinance, the lives exist and through the ordinance, the glory is attained.

ਹੁਕਮੀ ਉਤਮੁ ਨੀਚੁ ਹੁਕਮਿ ਲਿਖਿ ਦੁਖ ਸੁਖ ਪਾਈਅਹਿ ॥

Hukmī uṯam nīcẖ hukam likẖ ḏukẖ sukẖ pā-ī-ah.

To be low or high is because of the ordinance, and because of the ordinance, pain and comforts are obtained.

Some kind of natural rules are in force; because of them, actions bring reactions. There is no discrimination done against any life as per these rules. To understand it, let us take an example:

If we hit a stone hard with our hands, we are bound to get hurt. A storm comes and keeps destroying everything in its way, but as its force subsides, it starts dying. In other words, in the ordinance, it comes into existence, and in the ordinance, it dies.

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

Iknā hukmī bakẖsīs ik hukmī saḏā bẖavā-ī-ah.

Some people, by the ordinance, are blessed and others are kept in coming and going forever.

Nothing is beyond the ordinance. The Guru explains that some people are blessed (they get imbued with Akalpurakh), but also, as per Akalpurakh’s ‘will’, there are others, who never get the blessings, and they are made wander forever.

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

Hukmai anḏar sabẖ ko bāhar hukam na ko-e.

Everyone is subject to the ordinance and there is no one beyond it.

The Guru declares that all, regardless who they are/what they are, fall under the domain of His ordinance; therefore, nothing is done or happened beyond the ordinance. Here ‘Karta Purakh’ is made clear, He is the Doer and He is an active force in His all creation; there are no three entities (Brahma, Vishnu and Shiva) with special jobs or a special mother’s executive power but solely Ekankar, whose ordinance is in force.

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

Nānak hukmai je bujẖai ṯa ha-umai kahai na ko-e. ||2||

Oh Nanak! A person who understands His ordinance does not speak in conceit.

In the above verse, the stress is given on understanding the domain of Ekankar’s ‘will’. Be advised, it doesn’t mean if Mr. A is going to attack Mr. B and Mr. B should let Mr. A kill him/her. As Ekankar is present in a good person, He is also present in a bad person; therefore, in case of physical attack, self-defense must be used to negate the bad actions. If a weak person is attacked, the stronger persons around him or her should do all efforts to stop the attacker. The Khalsa was created in the same context; it was aligned to Ekankar’s ordinance. Self-conceit or self-centered preferences cannot be preferred to Ekankar’s ordinance. By understanding the ordinance, self-conceit and other negatives forces lose their importance, and then one realizes that what is attained is only because of Ekankar’s grace; therefore, one starts giving all credit to the Creator.

The Guru has made it clear that behind everything is the active Creator; everything belongs to Him. The mortals should live by believing in this fact and they should eradicate the feeling of ‘I’ that triggers conceit. Take the life as it comes by; no fear of any kind of loss should affect the mind to go crazy. If profits are materialized, losses can also occur. Both ways, it is His ordinance with blessings, because we also gain by learning from our mistakes because of our losses. Once one thinks that everything occurs according to the blessing of the Creator, one stops boasting. Then one acts in this worldly show as a virtuous person, because one takes one’s responsibility by stopping constant blaming others. In this context, the Guru hopes the others will eventually follow a positive way of life. It is from the blames that radicalism conceives. Others faults are used to incite hatred and a dirty game materializes. That is what the Guru doesn’t want it happen.

Now the Guru takes the followers’ focus on the universal Creator’s praise by telling that people praise Him but different ways:

Pauri/Stanza-3

ਗਾਵੈ ਕੋ ਤਾਣੁ ਹੋਵੈ ਕਿਸੈ ਤਾਣੁ ॥

Gāvai ko ṯāṇ hovai kisai ṯāṇ.

About His immense power, only those can sing, who have the power to sing.

ਗਾਵੈ ਕੋ ਦਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥

Gāvai ko ḏāṯ jāṇai nīsāṇ.

Some people praise Him thinking about His given gifts and deeming them as His given sign or insignia.

ਗਾਵੈ ਕੋ ਗੁਣ ਵਡਿਆਈਆ ਚਾਰ ॥

Gāvai ko guṇ vaḏi-ā-ī-ā cẖār.

Some people sing of His virtues and greatness.

The Guru keeps telling that Ekankar’s greatness and virtues are beyond praise though some people try to word them. Taking His gifts as a token of love creates love for Him in one’s heart. His gifts are not only good things, as per the worldly look; they can also be negative like a loss or pain. A person who loves the Creator by understanding His ordinance takes good and bad thing alike by saying “ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥ Ėhi bẖė ḏāṯ ṯerī ḏāṯār. {SGGS-5}” this is also your gift, oh Bestowing Creator!

ਗਾਵੈ ਕੋ ਵਿਦਿਆ ਵਿਖਮੁ ਵੀਚਾਰੁ ॥

Gāvai ko viḏi-ā vikẖam vīcẖār.

Some people sing His praises by attaining difficult knowledge about the Creator.

This verse is all about those scholars, who study tough philosophies about the Creator and explain to others about the Creator.

ਗਾਵੈ ਕੋ ਸਾਜਿ ਕਰੇ ਤਨੁ ਖੇਹ ॥

Gāvai ko sāj kare ṯan kẖeh.

Some people sing that He fashions the creation and again destroys it.

ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਫਿਰਿ ਦੇਹ ॥

Gāvai ko jī-a lai fir ḏeh.

Some people sing that the Creator takes life away and then again restores it.

 The above idea is stressed on praising His limitless amazing powers.

ਗਾਵੈ ਕੋ ਜਾਪੈ ਦਿਸੈ ਦੂਰਿ ॥

Gāvai ko jāpai ḏisai ḏūr. 

Some people sing thinking Him very far away.

Some people praise Him thinking Akalpurakh is very far away (or in the Sky); this hint is at those views according to which the Creator is separate from His Creation contrary to the Sikhi, which believes that the Creator is very much present in the Creation.

PAGE 2

ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਦਰਾ ਹਦੂਰਿ ॥

Gāvai ko vekẖai hāḏrā haḏūr.

Some people sing His praises thinking Him ever-present.

Some people sing His praises by feeling His presence all over; the hint is toward Bhagatas and enlightened ones, who, being in love with Him, see Him present in His creation.

ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਤੋਟਿ ॥

Kathnā kathī na āvai ṯot.

There is no end to the description of His ordinance though

ਕਥਿ ਕਥਿ ਕਥੀ ਕੋਟੀ ਕੋਟਿ ਕੋਟਿ ॥

Kath kath kathī kotī kot kot.

millions of people have tried to describe it, but its beyond description.

ਦੇਦਾ ਦੇ ਲੈਦੇ ਥਕਿ ਪਾਹਿ ॥

Ḏeḏā ḏe laiḏe thak pāhi.

The Great giver keeps giving, while those, who are on the receiving end, grow weary of receiving His gifts.

In simple words, He gives in abundance. The Guru suggests that nothing can be given to Him, because He is the real giver. (There is only one Giver, ਏਕੁ ਦਾਤਾਰੁ ਸਗਲ ਹੈ ਜਾਚਿਕ ਦੂਸਰ ਕੈ ਪਹਿ ਜਾਵਉ ॥1॥ Ėk ḏāṯār sagal hai jācẖik ḏūsar kai pėh jāva-o. ||1|| There is only one, who gives and it is Akalpurakh; all the others are beggars; why should I go to other one? On 401, SGGS, M-5)

ਜੁਗਾ ਜੁਗੰਤਰਿ ਖਾਹੀ ਖਾਹਿ ॥

Jugā juganṯar kẖāhī kẖāhi.

Throughout all ages, the consumers have been consuming Ekankar’s given gifts.

His gifts have been inexhaustible from the beginning, and they will be there in the future as well. The mortals should realize about Ekankar’s endless giving nature and stop feeling proud of what they do like charities and other such acts. Undertone advice is to eliminate self-conceit in the concept of charities.

ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥

Hukmī hukam cẖalā-e rāhu.

Under His ordinance, the world-play goes on.

His ordinance runs this world and through it, He keeps it going on. One must understand that the Guru is revealing how known or unknown worlds are in existence and how they move on under His perfect law.

ਨਾਨਕ ਵਿਗਸੈ ਵੇਪਰਵਾਹੁ ॥3॥

Nānak vigsai veparvāhu. ||3||

Oh Nanak! Being carefree and untroubled, Akalpurakh amuses Himself.

He feels no exhaustion ever because of the big world He runs; instead, it is His amusement. All the discussions about the Creator cannot be complete, because He is infinite. One should praise Him as much as one can.

After describing a short play about how people get everything and how the Creator gives them, the Guru states that the Creator has no concern about giving or the claims made by His subjects. The Guru also explains what is the language that can help us to converse Him. Through the following stanza, the Guru has rejected sacrifices and promoted only love instead; the act of loving Him and His creation enables the seekers to realize Him:

Pauri/Stanza-4

ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੁ ਨਾਇ ਭਾਖਿਆ ਭਾਉ ਅਪਾਰੁ ॥

Sācẖā sāhib sācẖ nā-e bẖākẖi-ā bẖā-o apār.

Eternal is the Master and so is His name; love is the language of Akalpurakh, who is infinite.

Above is given the direct interpretation of “Satnaam ਸਤਿਨਾਮੁ”. Language of communication with the infinite One is ‘love’. Not with rituals or religious claims, but through love, one can converse with Him.

ਆਖਹਿ ਮੰਗਹਿ ਦੇਹਿ ਦੇਹਿ ਦਾਤਿ ਕਰੇ ਦਾਤਾਰੁ ॥

Ākẖahi mangahi ḏehi ḏehi ḏāṯ kare ḏāṯār.

People ask and beg from the Master “”Give to us; give to us””, and He, the giver, gives them.

ਫੇਰਿ ਕਿ ਅਗੈ ਰਖੀਐ ਜਿਤੁ ਦਿਸੈ ਦਰਬਾਰੁ ॥

Fer kė agai rakẖī-ai jiṯ ḏisai ḏarbār.

Then, what offering can we place before Him to see the Court (His). In other words, how can He be realized or seen?

Here through a question, the Guru gives his answer. The question is about how to see Him and what can be done to achieve that goal.

ਮੁਹੌ ਕਿ ਬੋਲਣੁ ਬੋਲੀਐ ਜਿਤੁ ਸੁਣਿ ਧਰੇ ਪਿਆਰੁ ॥

Muhou kė bolaṇ bolī-ai jiṯ suṇ ḏẖare pi-ār.

What words can we speak to evoke His Love?

What should we say by hearing which He confers His grace/love on us?  Should we call Him loudly? Should we utter some conditioned mantras? The Guru comes with a clear answer in the following verse:

ਅੰਮ੍ਰਿਤ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਡਿਆਈ ਵੀਚਾਰੁ ॥

Amriṯ velā sacẖ nā-o vadi-ā-ī vīcẖār.

In the Amrit Vaylaa, (the ambrosial hours before dawn), contemplate Akalpurakh’s name and His glorious greatness.

To evoke His love, in the early wee hours, His name and virtues should be reflected on. Why only wee hours are recommended? As we wake up, our fresh minds need to be infused with His memory before walking in to the world of Maya, because His memory can keep us on a virtuous path. ‘Amrit Vela’ changes for those, who work during night. Literally it hints at a time when we wake up after a good sleep; after that sound sleep, our minds are not involved in anything, and if then we are filled with Akalpurakh’s memories and His virtues, we can deal with the Maya inflicted world without getting affected by it.

ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਦਰੀ ਮੋਖੁ ਦੁਆਰੁ ॥

Karmī āvai kapṛā naḏrī mokẖ ḏu-ār.

By His grace, the robe of His praise is obtained; by His grace, the gate of liberation is found.

With His blessings, one involves in His praise, and with His grace, one is liberated from the Maya influences. In the Gurbani, liberation is defined to go above the Maya influences. After death, liberation is not actually advocated as some say. It is achieved being-alive. The word Karmee should not be taken as ‘luck’ or Karma widely known as the fruit of the actions of previous lives. Getting liberated while alive is advocated; please read the following verses on 275, SGGS:

ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥

Parabẖ kī āgi-ā āṯam hiṯāvai. Jīvan mukaṯ so-ū kahāvai.{SGGS-275}

In essence: One who’s heart loves Prabh’s ordinance is said to be the one having salvation while alive.

Next verse continues:

ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਚਿਆਰੁ ॥4॥

Nānak evai jāṇī-ai sabẖ āpe sacẖiār. ||4||

Oh Nanak! This is the way Ekankar, who is All Pervading, is known.

Through praising Ekankar’s name, He is realized. All other efforts of charities, physical austerities, or rituals and so on do not help in realizing Him. We must remember that He is the only giver; therefore, we should not claim that we give anything to anyone. Only doing efforts to remain in harmony with His ‘will’ can take us to happiness that is also His gift. As we learn that praising Him is what the Guru indorses, we are also instructed that those who are on other paths should be respected, because they are like that under His ordinance. In other words, feeling that those people who worship other than Him are not good people is a folly according to the Guru’s concept of His ordinance. In the next step, the Guru questions those who try to establish the Creator and guide the seeker to listen to the Guru about knowing the Creator. One who follows the Guru gets elevated to the highest level:

Pauri/Stanza–5

ਥਾਪਿਆ ਨ ਜਾਇ ਕੀਤਾ ਨ ਹੋਇ ॥

Thāpi-ā na jā-e kīṯā na ho-e.

 He cannot be established; He cannot be created.

The above verse is very powerful in context of understanding Akalpurakh. The Guru watched people creating their own Akalpurakh as per their convenient. Some people mythicized the Creator living up in the sky, and others assumed Him as an incarnating figure and named Him as they wanted to call Him. The Guru shatters all those illusions by saying that the Creator just cannot be established or created, because He is ‘apaar’ (infinite/beyond boundaries) and beyond birth (ajooni); its reason is given in the next verse also.

ਆਪੇ ਆਪਿ ਨਿਰੰਜਨੁ ਸੋਇ ॥

Āpe āp niranjan so-e.

He is from Himself and He is immaculate.

ਜਿਨਿ ਸੇਵਿਆ ਤਿਨਿ ਪਾਇਆ ਮਾਨੁ ॥

Jin sevi-ā ṯin pā-i-ā mān.

Those persons who serve Him obtain glory.

Ekankar honors those ones, who get involved in His praise. In the above verse, the power of His praise is explained. No one is special, high, or low in His court. His measure of testing us is to see if while living in this Maya, we remain imbued with His love or not. If we do, He showers honors on us; therefore,

ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਨਿਧਾਨੁ ॥

Nānak gāvī-ai guṇī niḏẖān.

Oh Nanak! Sing the praises of Akalpurakh, the treasure of virtues.

ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥

Gāvī-ai suṇī-ai man rakẖī-ai bẖā-o.

Sing and listen to His praises and let the mind be filled with His love;

Singing needs involvement, because without involving, singing fails; that is why the Guru advises his followers to sing Ekankar’s praises and hear ‘His admirations’ as well. The phrase “Man(i) rakhiai” is very important to understand why it is necessary to praise and to listen to His praise. The Guru stresses on singing and listening to the Creator’s praise, but he also says that all this should be done with impeccable sincerity. Doing a ritual is a conditioned act, but anything done because of love contains genuineness.

ਦੁਖੁ ਪਰਹਰਿ ਸੁਖੁ ਘਰਿ ਲੈ ਜਾਇ ॥

Ḏukẖ parhar sukẖ gẖar lai jā-e.

By doing so (By praising Ekankar and listening to His praises in love), you get rid of pains and obtain peace.

What should we sing? The Guru’s bani, because

ਗੁਰਮੁਖਿ ਨਾਦੰ ਗੁਰਮੁਖਿ ਵੇਦੰ ਗੁਰਮੁਖਿ ਰਹਿਆ ਸਮਾਈ ॥

Gurmukẖ nāḏaʼn gurmukẖ veḏaʼn gurmukẖ rahi-ā samā-ī.

the Guru’s word is Ekankar’s praise; the Guru’s word is wisdom and through the Guru’s word it is realized that Ekankar permeates all.

ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਤੀ ਮਾਈ ॥

Gur īsar gur gorakẖ barmā gur pārbaṯī mā-ī.

Therefore, the Guru is Shiva, Vishnu, Brahma and Parvati mother for the Guru’s follower.

Above, the Guru indirectly negates importance of other established powers (entities) by comparing them with the Guru.

ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥

Je ha-o jāṇā ākẖā nāhī kahṇā kathan na jā-ī.

Even if I know the Creator, I cannot explain Him, because He cannot be expressed in words fully (Indeed, He is inexpressible).

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Gurā ik ḏehi bujẖā-ī.

The Guru has given me this understanding:

Many interpreters take “Gura” as “Oh Guru!”; however, it is not “Gura” but Guran and it is used for the Guru in plural sense in respect (as in Punjabi we say: Guran ne hukam dita/the Guru ordered or Guran ne kiha/the Guru said).

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥5॥

Sabẖnā jī-ā kā ik ḏāṯā so mai visar na jā-ī. ||5||

There is only one giver, who gives to all the lives; therefore, I should not forget that Giver.

The Guru again stresses that there is only one Creator, who not only fashions the lives but also gives sustenance to them. Why, in the duality, one should forget our bestowing Ekankar?

Pauri/Stanza–6

Now the Guru takes on physical rituals, which do nothing on a spiritual journey; the Guru rejects all such kind of acts.

ਤੀਰਥਿ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਵਿਣੁ ਭਾਣੇ ਕਿ ਨਾਇ ਕਰੀ ॥

Ŧirath nāvā je ṯis bẖāvā viṇ bẖāṇe kė nā-e karī.

 If it is acceptable to Prabh, only then I should bathe on pilgrimaging places; otherwise, if it is not, why would I do that?

The Guru has addressed the established rituals considered to be pure and to have a way out to please the Creator; however, the Guru has rejected them outright saying that they cannot please Him. To gain some thing, people do such acts all the time, but the Guru says that only His Hukam prevails and only He is the giver; therefore, we should honor His ‘will’ by accepting it without complaining. Without knowing how to live in His ordinance, nothing can be gained through rituals of purifications. Its answer lies in the following verse:

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

Jeṯī siraṯẖ upā-ī vekẖā viṇ karmā kė milai la-ī.

 The entire world and its things we see cannot be obtained without His grace; can anyone?

The Guru makes it clear that what all people get is because of His grace; in other words, all the things of the world come by Akalpurakh’s grace, because He is the only giver, and without His grace, no one can have these things. It may appear that one is getting through ones’ own efforts, but His laws remain behind what one obtains “ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥ Viṇ karmā kicẖẖ pā-ī-ai nāhī je bahuṯerā ḏẖāvai.: Without His grace, nothing is obtained even if one tries a lot”. {Tilang Mehla 1, SGGS-722}.

The next verse:

Instead of perusing all the things we see, the Guru guides us to other precious things to be found within us:

ਮਤਿ ਵਿਚਿ ਰਤਨ ਜਵਾਹਰ ਮਾਣਿਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਸਿਖ ਸੁਣੀ ॥

Maṯ vicẖ raṯan javāhar māṇik je ik gur kī sikẖ suṇī.

Within us abide precious gems of wisdom and they are realized only if the Guru’s teaching is heeded.

In the above verse, the metaphors of jewels, gems, and pearl are used to give importance to the divine wisdom one obtains through the Guru. It is not important to do rituals or pilgrimages, but to listen to the Guru and to live according to his advice by believing in it. One must understand first that the Creator is the giver to all the lives:

ਗੁਰਾ ਇਕ ਦੇਹਿ ਬੁਝਾਈ ॥

Gurā ik ḏehi bujẖā-ī.

The Guru has given me this understanding:

ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਸੋ ਮੈ ਵਿਸਰਿ ਨ ਜਾਈ ॥6॥

Sabẖnā jī-ā kā ik ḏāṯā so mai visar na jā-ī. ||6||

Of all the lives, there is only one giver. I should not forget Him!

In the next stanza, the Guru addresses the worldly fame and power and concludes that such things are of no use if one is not imbued with the Creator.

Pauri/Stanza–7

ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਦਸੂਣੀ ਹੋਇ ॥

Je jug cẖāre ārjā hor ḏasūṇī ho-e.

Even if one could live throughout the four ages, or even ten times more, or

ਨਵਾ ਖੰਡਾ ਵਿਚਿ ਜਾਣੀਐ ਨਾਲਿ ਚਲੈ ਸਭੁ ਕੋਇ ॥

Navā kẖanda vicẖ jāṇī-ai nāl cẖalai sabẖ ko-e.

even if one becomes known throughout the nine continents, if all people become one’s followers,

ਚੰਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਗਿ ਲੇਇ ॥

Cẖanga nā-o rakẖā-e kai jas kīraṯ jag le-e.

and because of a good name and reputation, people start praising one throughout the world,

ਜੇ ਤਿਸੁ ਨਦਰਿ ਨ ਆਵਈ ਤ ਵਾਤ ਨ ਪੁਛੈ ਕੇ ॥

Je ṯis naḏar na āvī ṯa vāṯ na pucẖẖai ke.

 still if the Creator does not bless one with His Grace, one’s all achievements are useless.

The Guru first gives hint that it means nothing even if one prolongs one’s life, as many people were known to extend their lives for a long time as per the given references in the Hindu scriptures. If one, after having all those big things like long life, good name, fame, and full acceptance of the world, lacks His grace, one’s all establishments are useless; according to the Guru, the worldly acceptance is immaterial if Akalpurakh doesn’t bestow His grace.

ਕੀਟਾ ਅੰਦਰਿ ਕੀਟੁ ਕਰਿ ਦੋਸੀ ਦੋਸੁ ਧਰੇ ॥

Kītā anḏar kīt kar ḏosī ḏos ḏẖare.

Without His grace, such a person is considered like a lowest worm (insignificant) and can be blamed (for not getting imbued with the Creator).

The worldly power is insignificant in the Creator’s court; such things are deemed as big establishments in the world though. Literally, the Guru takes one’s such achievements meaningless if one lacks Ekankar’s grace.

ਨਾਨਕ ਨਿਰਗੁਣਿ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰਤਿਆ ਗੁਣੁ ਦੇ ॥

Nānak nirguṇ guṇ kare guṇvanṯi-ā guṇ ḏe.

Oh Nanak! Akalpurakh bestows virtues on those ones, who have none, and also, He blesses the knowledgeable ones with virtues

Only Akalpurakh is the virtue-giver; the virtues we see in others are actual a display of His grace, because

ਤੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਜਿ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥7॥

Ŧehā ko-e na sujẖ-ī jė ṯis guṇ ko-e kare. ||7||

I cannot even think of anyone, who can bestow virtue upon Akalpurakh (there is none).

It is the Creator, who is in control; no one can do anything. No one is equal to Him. In the next three stanzas, the Guru promotes getting imbued with Him by involving in His name praise. Later on, in the stanzas number 12, 13, 14, and 15, he points out how listening to His praise and believing in Him beyond doubts are vital steps in realizing Him:

Pauri/Stanza – 8
ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥
Suni-ai sidh peer sur naath.
By listening to Prabh’s name (with high gravity of sincerity), one becomes a siddha, a religious guide, a devta and a Master yogi.
Listening to the Guru with full attention inspires the follower to acquire virtues. Listening about the Creator and His praise brings positive changes in the mind. The Guru is addressing Name-remembering and stressing that if His name is heard with sincerity, even simple people can become enlightened ones.
ਸੁਣਿਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥
Suni-ai Dharat Dhaval aakaas.
Listening to His name enables the listeners to know about all the earth, its support and the infinity of the sky.
ਸੁਣਿਐ ਦੀਪ ਲੋਅ ਪਾਤਾਲ ॥
Suni-ai deep lo-a paataal.
Listening to His name enables one to learn about continents, the world, and the nether regions.
Listening Prabh’s name is not limited to listening but becoming one with Him; the knowledge about the earth, nether regions, and the world is obtained, which means one learns beyond one’s own world.
ਸੁਣਿਐ ਪੋਹਿ ਨ ਸਕੈ ਕਾਲੁ ॥
Suni-ai pohi na sakai kaal.
The eminent death cannot affect one if one listens to His name.
Through listening to Prabh’s name, one understands that death is certain; therefore, the negative effect of the death doesn’t bother.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
Naanak bhagtaa sadaa vigaas.
Oh Nanak! Prabh’s devotees are forever in bliss.
ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥8॥
Suni-ai dookh paap kaa naas. ||8||
Through listening to His name, pain and sin are vanished (are ended).
Throughout this Stanza, the Guru explains the importance of being imbued with His Naam, because it is His name that turns simple people into the enlightened ones. The Guru continues giving importance to His name-listening.
Pauri/Stanza – 9
ਸੁਣਿਐ ਈਸਰੁ ਬਰਮਾ ਇੰਦੁ ॥
Suni-ai eesar barmaa ind.
Through listening to His name, one achieves the status of Shiva, Brahma and Indra.
Ekankar’s name elevates the mortals to the level of Devtas as Brahma, Vishnu and Indra are referred to convey higher status as they are revered in this regard in the scriptures.
ਸੁਣਿਐ ਮੁਖਿ ਸਾਲਾਹਣ ਮੰਦੁ ॥
Suni-ai mukh saalaahan mand.
Through listening to His name, even foul-mouthed people start praising Him.
Listening to His name connects the mortals to Ekankaar and they get rid of their demerits.
ਸੁਣਿਐ ਜੋਗ ਜੁਗਤਿ ਤਨਿ ਭੇਦ ॥
Suni-ai jog jugat tan bhayd.
Through listening to His name, one understands the ways to meet with Akalpurakh, and the secrets of knowing Him within become known.
ਸੁਣਿਐ ਸਾਸਤ ਸਿਮ੍ਰਿਤਿ ਵੇਦ ॥
Suni-ai saasat simrit vayd.
Through listening to His name, one obtains the divine knowledge as referred in the Shashtras, the Simiritis and the Vedas.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
Naanak bhagtaa sadaa vigaas.
Oh Nanak! His devotees are always in bliss.
Page 3
ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥9॥
Suni-ai dookh paap kaa naas. ||9||
Through listening to His name, pain and sin are vanished (are ended).
Pauri/Stanza – 10
ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ॥
Suni-ai sat santokh gi-aan.
Through listening to His name, one becomes pious, contented, and divinely knowledgeable.
ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥
Suni-ai athsath kaa isnaan.
Listening to His name is equal to having ablutions at sixty-eight pilgrimaging places.
Hint is at the importance of getting imbued with His name ( because the need of pilgrimage doesn’t remain then. That is why, the Guru says on 687, SGGS.
ਤੀਰਥਿ ਨਾਵਣ ਜਾਉ ਤੀਰਥੁ ਨਾਮੁ ਹੈ ॥ ਤੀਰਥੁ ਸਬਦ ਬੀਚਾਰੁ ਅੰਤਰਿ ਗਿਆਨੁ ਹੈ ॥
Tirath naavan jaa-o tirath naam hai.
Tirath sabad beechaar antar gi-aan hai. {SGGS-687}
Why should I go to bathe at a place of pilgrimage? Reflecting on Har’s name within is the real pilgrimage. )
The next verse:
ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ ॥
Suni-ai parh parh paavahi maan.
Through listening to His name, one obtains that honor, which is obtained after studying a lot.
ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Suni-ai laagai sahj Dhi-aan.
Through listening to His name, intuitively the mind goes in meditation.
By listening to Prabh’s name, naturally one procures Prabh’s meditation. By doing so, it becomes a natural process to get imbued with Him, and then one doesn’t need to put special efforts to go in His trance, because one’s mind already is into it.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
Naanak bhagtaa sadaa vigaas.
Oh Nanak! Prabh’s devotees are always in bliss.
ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥10॥
Suni-ai dookh paap kaa naas. ||10||
Through listening to His name, pain and sin are vanished (are ended).
Pauri/Stanza – 11
ਸੁਣਿਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥
Suni-ai saraa gunaa kay gaah.
Through listening to His name, one obtains virtues in abundance.
ਸੁਣਿਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥
Suni-ai saykh peer paatisaah.
Through listening to His name, people become the religious masters, scholars, and teachers.
In other words, they become bigger than those known religious scholars and guides. Here “paathisaah” should not be used in context of a king only, because it’s all about spiritual awakening through listening to His name.
ਸੁਣਿਐ ਅੰਧੇ ਪਾਵਹਿ ਰਾਹੁ ॥
Suni-ai andhay paavahi raahu.
Through listening to His name, the blind ones find the (right) path.
Those ones, who do not know the path leading to Ekankaar, find that path also. The word “blind” here is used in context of those people, who are lost in Maya. The idea is about spirituality and it should be understood in that context only even if the words appear different. It is a way of saying that with His powerful name, blind people could find a right path.
ਸੁਣਿਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥
Suni-ai haath hovai asgaahu.
Through listening to His name praise, the unreachable (Ekankaar) becomes reachable.
In other words, His name listening enables persons to know the infinite Creator. As an ocean is vast and not easy to explore, in the same way, it is very hard to realize the Creator since He is incomprehensible. In the Gurbani, this quality of the Creator is repeatedly expressed.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
Naanak bhagtaa sadaa vigaas.
Oh Nanak! Prabh’s devotees always remain in bliss.
ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥11॥
Suni-ai dookh paap kaa naas. ||11||
Through listening to His name, pain and sin are vanished (are ended).
The Guru keeps stressing on the power of His Naam; when His Naam praise is sung or listened in sincerity, the mind stills within; it starts connecting to the Creator within and one gets changed thoroughly. It takes one above the Maya influences and one obtains the divine knowledge. Thus, one’s mind also becomes able to guide others as well. This is the way, listening to His Naam becomes a miracle. After listening, the Guru addresses how believing in Him is equally important to listening to His name.

Pauri/Stanza–12

ਮੰਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥

Manne kī gaṯ kahī na jā-e.

The state of a true believer is beyond descriptions.

ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Je ko kahai picẖẖai pacẖẖuṯā-e.

If any person tries to do so, he or she shall repent later on (because it won’t be complete).

If a person tries to describe a state of mind of His true believer through guesses, certainly that person shall repent later on, because that kind of state of mind is a unique experience. How a unique experience can be explained by guessing? It is just impossible.

ਕਾਗਦਿ ਕਲਮ ਨ ਲਿਖਣਹਾਰੁ ॥

Kāgaḏ kalam na likẖaṇhār.

A scribe cannot express that experience with pen and paper.

ਮੰਨੇ ਕਾ ਬਹਿ ਕਰਨਿ ਵੀਚਾਰੁ ॥

Manne kā bahi karan vīcẖār.

Some people sit together and ponder over about that state of the believer’s mind.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥

Aisā nām niranjan ho-e.

Such a powerful is the name of the immaculate Akalpurakh.

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥12॥

Je ko man jāṇai man ko-e. ||12||

Only if one’s mind has faith in His name, one can know that state of mind.

The Guru explains that mere talking and writing cannot express the state of a true believer’s mind. If one tries, it will be actual a regrettable effort, because only that person, who experiences that state of mind by believing in His name, can explain it. Hint is toward the scholars, who express such a state of His believer’s mind by guessing, because they themselves lack the experience of the true believer.

Pauri/Stanza–13

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥

Mannai suraṯ hovai man buḏẖ.

By believing in His name, one’s intellect is elevated to have intuitive contemplation and understanding.

ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥

Mannai sagal bẖavaṇ kī suḏẖ.

By believing in His name, one becomes aware of all the worlds and the realms.

It is through true faith in His name that enables one to be fully aware of everything: all the realms/the worlds. It means one realizes that it is Ekankar, who is in all the worlds. Here again a very personal experience is expressed; no wonder, others without this experience, just cannot understand it.

ਮੰਨੈ ਮੁਹਿ ਚੋਟਾ ਨਾ ਖਾਇ ॥

Mannai muhi cẖotā nā kẖā-e.

By being a true believer, one doesn’t go through frustrations and disappointment.

ਮੰਨੈ ਜਮ ਕੈ ਸਾਥਿ ਨ ਜਾਇ ॥

Mannai jam kai sāth na jā-e.

By believing in His name, one overcomes one’s fear of death.

The Guru says that by being a true believer, one understands the meaning of death; then, no fear of it remains; therefore, the coming of the death carriers becomes false fear; instead it is taken as Ekankar’s call.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥

Aisā nām niranjan ho-e.

Such is the name of the immaculate Akalpurakh.

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥13॥

Je ko man jāṇai man ko-e. ||13||

One, having a faith in His name, may know that state of mind.

One needs to become a true believer of His name to understand the true believer’s state of mind.

Pauri/Stanza–14

ਮੰਨੈ ਮਾਰਗਿ ਠਾਕ ਨ ਪਾਇ ॥

Mannai mārag ṯẖāk na pā-e.

No obstacle comes in the way of realizing Akalpurakh if one is a true believer.

It is actually a true faith in Him without any duality that removes every obstacle in the way of realizing Him.

ਮੰਨੈ ਪਤਿ ਸਿਉ ਪਰਗਟੁ ਜਾਇ ॥

Mannai paṯ si-o pargat jā-e.

Being a true believer, one departs from this world of Maya with honor and becomes well known.

It is the true believer, who eventually departs the world with honor and fame, and others just may be famous in the world, but they do not get honor in His court.

ਮੰਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰਥੁ ॥

Mannai mag na cẖalai panth.

A true believer doesn’t follow the worldly religious ways.

Since a true believer becomes aware of this entire world and he/she experiences Him, he/she doesn’t feel a need to follow any religious path. Realizing the Creator supersedes the effects of various religions; such is the power in being His true believer. Why it is so? Its answer is in the next verse:

ਮੰਨੈ ਧਰਮ ਸੇਤੀ ਸਨਬੰਧੁ ॥

Mannai ḏẖaram seṯī san-banḏẖ.

The true believer becomes bound with righteousness and virtues. (That is why, the worldly religious way become insignificant).

As expressed in the first above verse before, the true believer develops alliances with righteous way and virtues. Bhai Veer Singh connects the words ‘ਮੰਨੈੈ ਪੰਥੁ’ with ‘the path of birth and death’, but it doesn’t appear correct.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥

Aisā nām niranjan ho-e.

Such is the power in the name of the immaculate Akalpurakh!

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥14॥

Je ko man jāṇai man ko-e. ||14||

A person, having such a faith in Him, may know that state of mind.

Faith in the power of the Creator plays a major role in realizing Him. Without it, one talks but realizes nothing.

Pauri/Stanza–15

ਮੰਨੈ ਪਾਵਹਿ ਮੋਖੁ ਦੁਆਰੁ ॥

Mannai pāvahi mokẖ ḏu-ār.

A true believer obtains the door of salvation.

The Guru continues expressing how a true faith in Prabh elevates the soul. Here one must understand that the stress is given on ‘believing in Him’ truly, not merely by saying “I believe in Him”. Believing here means surrendering to Prabh completely. If that is done with sincerity, only then the spiritual progress occurs and His grace is bestowed.

ਮੰਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥

Mannai parvārai sāḏẖār.

A true believer confirms the support of Akalpurakh to uplift his/her family.

Another duty of a true believer is expressed; while being enlightened, one passes that knowledge to one’s family (associations) too. The true faith in Akalpurakh is infused in the family in such a way that it should not remain affected by Maya. A family doesn’t mean only family but also those, who are with a true believer.

ਮੰਨੈ ਤਰੈ ਤਾਰੇ ਗੁਰੁ ਸਿਖ ॥

Mannai ṯarai ṯāre gur sikẖ.

The Guru not only ferries across the worldly ocean, but also helps his followers.

ਮੰਨੈ ਨਾਨਕ ਭਵਹਿ ਨ ਭਿਖ ॥

Mannai Nānak bẖavahi na bẖikẖ.

Oh Nanak! The true believer doesn’t need to wander around begging.

ਐਸਾ ਨਾਮੁ ਨਿਰੰਜਨੁ ਹੋਇ ॥

Aisā nām niranjan ho-e.

Such a powerful is the name of the immaculate Ekankar!

ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥15॥

Je ko man jāṇai man ko-e. ||15||

A person, who has faith in Him, comes to know the state of mind of a true believer.

Note: Those ones, who listen to His name, who sing His name, and who believe in His ordinance with love in their hearts, become accepted ones. The Guru refers to them in the next stanza. Besides that, he hints that the enlightened ones realize how the world exists with Creator’s grace. The earth contains numerous lives and all came into existence with His ordinance:

Pauri/Stanza–16

ਪੰਚ ਪਰਵਾਣ ਪੰਚ ਪਰਧਾਨੁ ॥

Pancẖ parvāṇ pancẖ parḏẖān.

Akalpurakh only accepts those ones, who have heard and believed in His name, and they are supreme ones.

Note: Many people claim to be religious, but accepted ones are only those true believers, who listen to His name and also praise His name truly. The idea continues from the previous stanzas like singing, listening and believing in His name and ordinance.

ਪੰਚੇ ਪਾਵਹਿ ਦਰਗਹਿ ਮਾਨੁ ॥

Pancẖe pāvahi ḏargahi mān.

Such elevated people are honored in Akalpurakh’s court.

ਪੰਚੇ ਸੋਹਹਿ ਦਰਿ ਰਾਜਾਨੁ ॥

Pancẖe sohahi ḏar rājān.

They look beautiful in the court of Akalpurakh, the king.

 Those ones, who are honored in courts of the worldly kings, don’t look beauteous, because their life-style is inflicted with Maya unlike of Akalpurakh’s devotees. Why?

ਪੰਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਧਿਆਨੁ ॥

Pancẖā kā gur ek ḏẖi-ān.

The Guru given spiritually elevates the Guru’s followers and they remain concentrated on the Guru.

          The true believers contemplate only the Guru’s guidance. Thus, Ekankar remains in their minds. Many interpreters take the meaning of ਪੰਚ in many ways like five organs, five passions, and five ones, who are primary. In other words, ਪੰਚ means ‘the five sensual organs’ reformed in a way to remain fixed on His name. Such ideas have some weight, because in the Gurbani, the Guru often talks about counseling/controlling the five ones; there are such references on 205, 1039, SGGS; for example, please see on 205, SGGS: ਏਕ ਬਸਤੁ ਬਿਨੁ ਪੰਚ ਦੁਹੇਲੇ ਓਹ ਬਸਤੁ ਅਗੋਚਰ ਠਾਈ ॥੨॥  Ėk basaṯ bin pancẖ ḏuhele oh basaṯ agocẖar ṯẖā▫ī. ||2|| In essence: Without His name, the five senses remain in misery.

The next verse:

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥

Je ko kahai karai vīcẖār.

If one tries to say about Ekankar and to reflect on Him, one cannot, because

ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥

Karṯe kai karṇai nāhī sumār.

the Creator’s plays are beyond counting.

      The people have tried to express the Creator, the origin of the world, and how the earth is holding itself; in reality, they couldn’t explain it perfectly. The Guru says that it is just not possible to explain Him and His creation. In the next verse, he discusses about the earth about which some people fabricated stories.

ਧੌਲੁ ਧਰਮੁ ਦਇਆ ਕਾ ਪੂਤੁ ॥

Ḏẖoul ḏẖaram ḏa-i-ā kā pūṯ.

The mythical bull is in fact the power of compassion and righteousness;

      A mythological concept about the bull holding the earth was spread among the Hindu masses during the Guru and he gives his views here that there is no bull, but it is the righteousness and compassion that are holding the earth; if that goes away, destruction of earth is possible. For example, look at the dangers the man is creating like the nuclear bombs. If compassions and righteousness disappear, there is possibility of the destruction of the earth. In other words, people remain aware of the well-being of the earth because of their being passionate and righteous.

ਸੰਤੋਖੁ ਥਾਪਿ ਰਖਿਆ ਜਿਨਿ ਸੂਤਿ ॥

Sanṯokẖ thāp rakẖi-ā jin sūṯ.

Along with righteousness and compassion, contentment holds the earth in its order.

      The Guru refers to the natural laws. The contentment adds to the righteousness and compassion to keep the earth in order; the safety of the world is secured through compassion, contentment, and righteousness, but the mythical bull cannot be true; on 73, SGGS, the Guru openly declares that the earth is held by the Creator’s power; here it is:

ਗੋਪੀ ਨੈ ਗੋਆਲੀਆ ॥ ਤੁਧੁ ਆਪੇ ਗੋਇ ਉਠਾਲੀਆ ॥

ਹੁਕਮੀ ਭਾਂਡੇ ਸਾਜਿਆ ਤੂੰ ਆਪੇ ਭੰਨਿ ਸਵਾਰਿ ਜੀਉ ॥22॥

Gopī nai go-ālī-ā. Ŧuḏẖ āpe go-e uṯẖālī-ā.

Hukmī bẖāʼnde sāji-ā ṯūʼn āpe bẖann savār jī-o. ||22||

{SGGS-73}

In essence: Oh Ekankar! You created Gopi, the river and the herdsman; you hold the earth at your own. As per your ordinance, you create the beings; you break them and reestablish them.

Here the Guru gives a reason to the question about the existence of the bull in the following verse.

The next verse:

ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਚਿਆਰੁ ॥

Je ko bujẖai hovai sacẖiār.

If a person understands this truth about the bull, he becomes worthy of Ekankar’s manifestation (The Sachyara has been taken as worthy of Ekankar referred in the stanza number 1 also; the bull storyteller was not truthful; he certainly cooked up this story; there is more to it in the next verse)

ਧਵਲੈ ਉਪਰਿ ਕੇਤਾ ਭਾਰੁ ॥

Ḏẖavlai upar keṯā bẖār.

There are a lot of loads on the bull.

The earth is not limited to what only we can see; instead, it is spread further and further; therefore, the loads on bull are enormous (see the next verse):

ਧਰਤੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥

Ḏẖarṯī hor parai hor hor.

the earth is spread more and more; there can be more earth.

ਤਿਸ ਤੇ ਭਾਰੁ ਤਲੈ ਕਵਣੁ ਜੋਰੁ ॥

Ŧis ṯe bẖār ṯalai kavaṇ jor.

Then what force will be holding the weight of the bull with so many loads?

      The question, in the context of a mythical bull, carries its answer, because it is said that the earth is spread to far away and then what is that support which holds the bull?  Obviously, the story of ‘Bull’ is just someone’s myth. In the next verse, the Guru starts telling about His creation.

ਜੀਅ ਜਾਤਿ ਰੰਗਾ ਕੇ ਨਾਵ ॥

Jī-a jāṯ rangā ke nāv.

There are assorted species of beings with different colors and different names.

ਸਭਨਾ ਲਿਖਿਆ ਵੁੜੀ ਕਲਾਮ ॥

Sabẖnā likẖi-ā vuṛī kalām.

They all are inscribed with an ever-flowing pen of Ekankar.

In the above verse, the hint is toward all the lives that are kept under His law of nature.

ਏਹੁ ਲੇਖਾ ਲਿਖਿ ਜਾਣੈ ਕੋਇ ॥

Ėhu lekẖā likẖ jāṇai ko-e.

A rare one knows how to write this account.

No one can actually write about it, because it is not that easy as some people start guessing and saying.

ਲੇਖਾ ਲਿਖਿਆ ਕੇਤਾ ਹੋਇ ॥

Lekẖā likẖi-ā keṯā ho-e.

Description of this account will be voluminous (because it is about the Infinite).

ਕੇਤਾ ਤਾਣੁ ਸੁਆਲਿਹੁ ਰੂਪੁ ॥

Keṯā ṯāṇ su-ālihu rūp.

Akalpurakh is extremely powerful! He is extremely beautiful!

ਕੇਤੀ ਦਾਤਿ ਜਾਣੈ ਕੌਣੁ ਕੂਤੁ ॥

Keṯī ḏāṯ jāṇai kouṇ kūṯ.

So voluminous are His gifts that no one can assess them.

Now the Guru says that the entire creation is output of the Creator’s ‘will.’

ਕੀਤਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥

Kīṯā pasā-o eko kavā-o.

Ekankar has created the universe with His command.

      Some scholars take the meaning of ਕਵਾਉ as energy by referring its meaning to Bhai Kahn Singh Nabha’s encyclopedia; they think, its meaning should be ‘from one energy-source, all expansion came into existence’; by trying to extract science out of these verses, they relate these verses to the big bang theory, but I disagree. If we take the meaning of ‘ਕਵਾੳ’ੁ  as energy, then what we will do with ਕੀਤਾ ਪਸਾਉ  which means expansion is done (subject is understood and that is Ekankar)? The first verse says the expansion is done, but who did it? If it is done from the energy, then who did it? Thus, we have to deem energy as separate thing from Ekankar, but the Guru says on 4, SGGS:

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥  ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Jeṯā kīṯā ṯeṯā nā-o.  Viṇ nāvai nāhī ko thā-o.

 

All what He has created is Him (His name). There is not a place without name (Ekankar)

Obviously, some people like to guess, but after looking into the entirety of SGGS, their guesses carry no weight.

The next verse:

ਤਿਸ ਤੇ ਹੋਏ ਲਖ ਦਰੀਆਉ ॥

Ŧis ṯe ho-e lakẖ ḏarī-ā-o.

Because of that ordinance, hundreds of thousands (actually means many in numbers) of rivers began to flow (river’s reference is about the water, which becomes the cause of life).

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥

Kuḏraṯ kavaṇ kahā vīcẖār.

Oh Akalpurakh! How can I describe your immense power and creation?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Vāri-ā na jāvā ek vār.

Not even once, I am able to sacrifice to you (you are so great!).

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥

Jo ṯuḏẖ bẖāvai sā-ī bẖalī kār.

For me, whatever pleases you is good.

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥16॥

Ŧū saḏā salāmaṯ nirankār. ||16||

Oh formless Ekankar! You are forever.

In the next stanza, the Guru addresses beyond counting lives and their acts, good or bad. Here he makes aware his followers that the good ones or the bad ones are His creation; therefore, we should see Him through them.

Pauri/Stanza–17

ਅਸੰਖ ਜਪ ਅਸੰਖ ਭਾਉ ॥

Asaʼnkẖ jap asaʼnkẖ bẖā-o.

There are countless persons who are in meditations, and countless are in love with you (Ekankar).

ਅਸੰਖ ਪੂਜਾ ਅਸੰਖ ਤਪ ਤਾਉ ॥

Asaʼnkẖ pūjā asaʼnkẖ ṯap ṯā-o.

There are countless persons, who are in worshiping services, and countless are in the practice of austere-discipline.

ਅਸੰਖ ਗਰੰਥ ਮੁਖਿ ਵੇਦ ਪਾਠ ॥

Asaʼnkẖ garanth mukẖ veḏ pāṯẖ.

There are countless scriptures about you and countless ritual recitations of the Vedas are going on. (Add to it, there are uncountable religious scriptures like the Veda and so on.)

ਅਸੰਖ ਜੋਗ ਮਨਿ ਰਹਹਿ ਉਦਾਸ ॥

Asaʼnkẖ jog man rahahi uḏās.

There are countless detached Yogis.

PAGE 4

ਅਸੰਖ ਭਗਤ ਗੁਣ ਗਿਆਨ ਵੀਚਾਰ ॥

Asaʼnkẖ bẖagaṯ guṇ gi-ān vīcẖār.

Then, there are countless devotees, who contemplate your virtues with wisdom.

ਅਸੰਖ ਸਤੀ ਅਸੰਖ ਦਾਤਾਰ ॥

Asaʼnkẖ saṯī asaʼnkẖ ḏāṯār.

There are countless pious persons, and countless persons are into charities.

ਅਸੰਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥

Asaʼnkẖ sūr muh bẖakẖ sār.

There are countless heroic warriors, who endure swear attack in the battles with bravery;

ਅਸੰਖ ਮੋਨਿ ਲਿਵ ਲਾਇ ਤਾਰ ॥

Asaʼnkẖ mon liv lā-e ṯār.

there are countless silent sages, who are in meditation.

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥

Kuḏraṯ kavaṇ kahā vīcẖār.

Oh Akalpurakh? How can I describe your Creation?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Vāri-ā na jāvā ek vār.

Not even once, I am able to sacrifice to you (I am so little before your enormous creation).

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥

Jo ṯuḏẖ bẖāvai sā-ī bẖalī kār.

For me, whatever pleases you is good.

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥17॥

Ŧū saḏā salāmaṯ nirankār. ||17||

Oh formless Akalpurakh! You are forever.

      In the above stanza, spiritual seekers and scriptures are counted as countless; the underlined idea is that the Creator has put the people into various pursuits in quest of divinity. In the next stanza, the Guru addresses those ones, who fall down under the influences of the materialistic pursuits.

Pauri/Stanza–18

ਅਸੰਖ ਮੂਰਖ ਅੰਧ ਘੋਰ ॥

Asaʼnkẖ mūrakẖ anḏẖ gẖor.

There are countless fools, who are blind (in ignorance).

ਅਸੰਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥

Asaʼnkẖ cẖor harāmkẖor.

There are countless thieves and embezzlers;

ਅਸੰਖ ਅਮਰ ਕਰਿ ਜਾਹਿ ਜੋਰ ॥

Asaʼnkẖ amar kar jāhi jor.

there are countless persons, who forcibly impose their will on others.

ਅਸੰਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਹਿ ॥

Asaʼnkẖ galvadẖ haṯi-ā kamāhi.

There are countless persons, who commit murders by beheading.

ਅਸੰਖ ਪਾਪੀ ਪਾਪੁ ਕਰਿ ਜਾਹਿ ॥

Asaʼnkẖ pāpī pāp kar jāhi.

Thus, there are countless sinners, who keep sinning.

ਅਸੰਖ ਕੂੜਿਆਰ ਕੂੜੇ ਫਿਰਾਹਿ ॥

Asaʼnkẖ kūṛi-ār kūṛe firāhi.

There are countless liars, who wander in falsehood.

ਅਸੰਖ ਮਲੇਛ ਮਲੁ ਭਖਿ ਖਾਹਿ ॥

Asaʼnkẖ malecẖẖ mal bẖakẖ kẖāhi.

There are countless persons with low mentality, and they keep eating filth (which should not be eaten; for example: eating on others, or stealing and eating, or eating by taking bribe, or by imposing too high interest on lent money to someone).

ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥

Asaʼnkẖ ninḏak sir karahi bẖār.

There are countless slanderers, who load their heads with such sins.

ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥

Nānak nīcẖ kahai vīcẖār.

Nanak, the lowly, describes this after pondering over it:

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Vāri-ā na jāvā ek vār.

Oh Prabh! Not even once, I am able to sacrifice to you!

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥

Jo ṯuḏẖ bẖāvai sā-ī bẖalī kār.

For me, whatever pleases you is good.

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥18॥

Ŧū saḏā salāmaṯ nirankār. ||18||

 

Oh formless Ekankar! You are forever.

Now about the expansion of the Creation that supports the infinity of the Creator:

Pauri/Stanza–19

ਅਸੰਖ ਨਾਵ ਅਸੰਖ ਥਾਵ ॥

Asaʼnkẖ nāv asaʼnkẖ thāv.

There are countless names and countless abodes.

ਅਗੰਮ ਅਗੰਮ ਅਸੰਖ ਲੋਅ ॥

Agamm agamm asaʼnkẖ lo-a.

There are countless inaccessible and unapproachable worlds.

ਅਸੰਖ ਕਹਹਿ ਸਿਰਿ ਭਾਰੁ ਹੋਇ ॥

Asaʼnkẖ kėhahi sir bẖār ho-e.

If this word ‘countless’ is used to describe His nature, even then one should bear the responsibility of being wrong.

      The previous idea about His being inexpressible is explained here; the word ‘countless’ is not enough for a description of His creation, because there are more inaccessible realms. How even can one say anything about that?  If one tries to give limited description of His creation, one must bear in one’s mind the weight of being incorrect, because whatever is said could be insufficient, because He is infinite.

ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥

Akẖrī nām akẖrī sālāh.

 

The only way to utter His name is through the words, and through the words, He is praised.

      Now the Guru addresses the limited ways out to express His infinity: for an example a language and its limited script. It is used to express almost everything, but it fails in describing Ekankar. We can only utter His name and praise Him through the words, because of which we know how to express ourselves about anything; that’s is why the Guru hints at using the word ‘uncountable’ while describing His nature; otherwise, it is not possible. In third Stanza, the Guru says the same thing that people try to sing His name and try to explain about His name, but that is not enough. In other words, He and His creation are beyond words.

ਅਖਰੀ ਗਿਆਨੁ ਗੀਤ ਗੁਣ ਗਾਹ ॥

Akẖrī gi-ān gīṯ guṇ gāh.

Through the words, spiritual wisdom is obtained and through the words, His glory is praised.

ਅਖਰੀ ਲਿਖਣੁ ਬੋਲਣੁ ਬਾਣਿ ॥

Akẖrī likẖaṇ bolaṇ bāṇ.

Writing and speaking are done through the words.

ਅਖਰਾ ਸਿਰਿ ਸੰਜੋਗੁ ਵਖਾਣਿ ॥

Akẖrā sir sanjog vakẖāṇ.

Through the words, the written destiny is described.

ਜਿਨਿ ਏਹਿ ਲਿਖੇ ਤਿਸੁ ਸਿਰਿ ਨਾਹਿ ॥

Jin ehi likẖe ṯis sir nāhi.

 

Akalpurakh who writes the destiny of others doesn’t have such destiny.

      The Guru again describes about the power and infinity of the Akalpurakh by saying that although He writes others destiny, there is none, who can write His, because only He is Kartapurakh (active Creator); His written ‘will’ prevails; please see the next verse:

ਜਿਵ ਫੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਹਿ ॥

Jiv furmā-e ṯiv ṯiv pāhi.

All the lives obtain as per His ordinance.

ਜੇਤਾ ਕੀਤਾ ਤੇਤਾ ਨਾਉ ॥

Jeṯā kīṯā ṯeṯā nā-o.

All what He has created is Him (His name).

ਵਿਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥

Viṇ nāvai nāhī ko thā-o.

There is not a place without His name (Ekankar).

As stated above, Ekankar is everywhere; there is not a place where He is not. His infinity is beyond expressing. When we concentrate on Ekankar’s name, we concentrate on Him; in the Gurbani, Ram’s name and Har’s name are used in the entirety of the imperishable Prabh/Ekankar/Akalpurakh/Har/Creator, Murari, Fearless, Satt and so on. These verses convey a basic principle of the Guru about His infinity. According to him, Ekankar doesn’t reside in any one or at a special place as many people think. He actually is present in and out His all creation. He cannot be separated from His creation. Looking Him as a separate entity, or seeing Him only in His created form, is not right as per the Gurbani. Third Nanak elaborates this very verse on 922, SGGS:

ਏਹੁ ਵਿਸੁ ਸੰਸਾਰੁ ਤੁਮ ਦੇਖਦੇ ਏਹੁ ਹਰਿ ਕਾ ਰੂਪੁ ਹੈ ਹਰਿ ਰੂਪੁ ਨਦਰੀ ਆਇਆ ॥

Ėhu vis sansār ṯum ḏekẖ-ḏe ehu har kā rūp hai har rūp naḏrī ā-i-ā.

{SGGS-922}

In essence: This entire world you see is a form of Har; with Har’s grace, in this form, He is seen.

Coming back to the next verse:

ਕੁਦਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥

Kuḏraṯ kavaṇ kahā vīcẖār

Oh Akalpurakh! How can I express your creation?

ਵਾਰਿਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥

Vāri-ā na jāvā ek vār.

Even once, I am not able to sacrifice to you!

ਜੋ ਤੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥

Jo ṯuḏẖ bẖāvai sā-ī bẖalī kār.

For me, whatever pleases you is good.

ਤੂ ਸਦਾ ਸਲਾਮਤਿ ਨਿਰੰਕਾਰ ॥19॥

Ŧū saḏā salāmaṯ nirankār. ||19||

Oh formless Ekankar! You are forever.

Below the Guru gives miraculous effect of the Creator’s name praise:

Pauri/Stanza–20

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥

Bẖarī-ai hath pair ṯan ḏeh.

If the hands, the feet, and the body get dirty,

ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥

Pāṇī ḏẖoṯai uṯras kẖeh.

by washing with water, the dirt is washed away (Water cleans the dirt; next example is given about clothes);

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥

Mūṯ palīṯī kapaṛ ho-e.

the clothes, which get dirty with urine,

ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥

Ḏe sābūṇ la-ī-ai oh ḏẖo-e.

are washed with soap.

After expressing filthiness of body and clothes, the Guru turns to toward the mind:

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥

Bẖarī-ai maṯ pāpā kai sang.

In the same way, when one is defiled with sins (then? Answer follows),

ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

Oh ḏẖopai nāvai kai rang.

one can clean one’s filth of sins with the love of Ekankar’s name.

The Guru accepts that the filth of the mind triggers wicked actions, and he says that to clean the mind, only His name is needed.

Living in His memory helps one to get rid of one’s conceit and negative inclinations, because His love eliminates one’s lust, greed, attachment, anger. Living while praising Him and listening to His praise, one gets reminded about one’s negative inclinations.

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥

Punnī pāpī ākẖaṇ nāhi.

Virtue and vice are not just mere words to say;

      As many think, virtue or sins are just words, the Guru warns them by deeming those words as very important; see what he says in the next verse:

ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥

Kar kar karṇā likẖ lai jāhu.

The effect of the done deeds is taken along with (The Guru says that one’s deeds affect one’s psyche forever.).

ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥

Āpe bīj āpe hī kẖāhu.

(And as a result of those) Whatever one sows, one reaps.

      All this comes down to the deeds; if they are good, good results are obtained; if they are bad, one has to go through bad results eventually. Here, the Guru also gives a hint about the good deeds, which bring union with the Creator.

ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥20॥

Nānak hukmī āvhu jāhu. ||20||

 

Oh Nanak! The lives come and go as per Akalpurakh’s command.

 

      The mortals’ deeds play a vital role in their coming and going as per His Command. They are totally dependent upon His ordinance; however, He gives a choice of doing good deeds. Now let us look how the Guru takes some known good deeds:

Pauri/Stanza–21

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥

Ŧirath ṯap ḏa-i-ā ḏaṯ ḏān.

By doing of Pilgrimages, austere-discipline, compassion and charity,

ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥

Je ko pāvai ṯil kā mān.

one may get some honor, but it will be a little bit (means it will not have much merit).

      All above said deeds may bring some temporary honor as many people start respecting such people; however, it is not of that much merit. Then what is that deed, which brings a true honor of high merit? The answer is in the next verse:

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥

Suṇi-ā mani-ā man kīṯā bẖā-o.

It occurs through listening to His name, having true faith in Him and filling the heart with His love.

      Throughout Sri Guru Granth Sahib, loving Ekankar truly is stressed, because only love for Him is the language through which one can converse with Him; in other words, only sincere love gets His attention; it is already explained in stanza number 4. In the next verse, the Guru addresses the pilgrimage-issue by giving it a new meaning.

ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

Anṯargaṯ ṯirath mal nā-o.

An ablution is taken place within as one cleans oneself with Har’s name.

The Guru explains it in detail on 489, SGGS:

ਪੂਜਾ ਕੀਚੈ ਨਾਮੁ ਧਿਆਈਐ ਬਿਨੁ ਨਾਵੈ ਪੂਜ ਨ ਹੋਇ ॥1॥ ਰਹਾਉ ॥

Pūjā kīcẖai nām ḏẖi-ā-ī-ai bin nāvai pūj na ho-e. ||1|| Rahā-o.

{SGGS-489}

Means: We should worship Akalpurakh by contemplating His name, because without His name, His worship doesn’t occur.

      Thus, the real thing, which truly brings honor, is not what people give, but when one does ablution within by cleaning one’s mind with His name; please remember in this context the verse we read earlier “ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥”

The next verse:

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥

Sabẖ guṇ ṯere mai nāhī ko-e.

Oh Akalpurakh! All virtues are yours and I do not have any; however,

As all virtues are His; we need His grace to have them; without virtues, there is no chance that one can become a true devotee of Him:

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

Viṇ guṇ kīṯe bẖagaṯ na ho-e.

Without acquiring virtues, one cannot perform Har’s devotion (either).

ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥

Su-asaṯ āth baṇī barmā-o.

Oh Akalpurakh! Victory to you! You are the Creator of the creation.

The Guru deems only Akalpurakh as the Creator only; the meaning of ‘bani’ here is ‘creation/form’.

ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

Saṯ suhāṇ saḏā man cẖā-o.

You are beautiful, real, and internally joyful.

      After praising Akalpurakh’s power, eternity, and infinity, the Guru questions the answers given in the prevailed religions about the origin of the universe; he says that though the people of various faiths say or guess about the formation of the world, in reality, they do not know:

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥

ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ ॥

Kavaṇ so velā vakẖaṯ kavaṇ kavaṇ thiṯ kavaṇ vār.

Kavaṇ sė ruṯī māhu kavaṇ jiṯ ho-ā ākār.

When was the creation brought into existence? What was the time? What was the moment? What was the lunar day or weekday or season or the month (Here is the question)?

      The Guru declares that no one actually knew about the formation of the world and no one knows about it now; if they did, they would have written in detail about the facts (not all the guesses they have written):

ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ ॥

Vel na pā-ī-ā pandṯī jė hovai lekẖ purāṇ.

The Pundits couldn’t find the exact time; otherwise, they would have written in the Puranas.

ਵਖਤੁ ਨ ਪਾਇਓ ਕਾਦੀਆ ਜਿ ਲਿਖਨਿ ਲੇਖੁ ਕੁਰਾਣੁ ॥

Vakẖaṯ na pā-i-o kāḏī-ā jė likẖan lekẖ kurāṇ.

The Qazis couldn’t know about the time; otherwise, they would have written in the Quran.

ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥

Thiṯ vār nā jogī jāṇai ruṯ māhu nā ko-ī.

The Yogis didn’t know the day, the month, and the season of the origin.

ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥

Jā karṯā sirṯẖī ka-o sāje āpe jāṇai so-ī.

When the Creator creates the world, only He knows.

The reason is very clear; the only knower about the creation is the Creator, who has created it (the people are just guessing).

ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥

Kiv kar ākẖā kiv sālāhī ki-o varnī kiv jāṇā.

 

How can I say about the origin of His creation? How can I praise Him and describe Him? How can I know Him?

      The Guru says that he cannot say about this, because he cannot know His infinity. That is the fact, though others try to express His infinity through guessing; it is not a fact.

PAGE 5

ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ ॥

Nānak ākẖaṇ sabẖ ko ākẖai ik ḏū ik si-āṇā.

Oh Nanak! All the wisest of the wise try to express (but in vain).

ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ ॥

Vadā sāhib vadī nā-ī kīṯā jā kā hovai.

Akalpurakh is the highest, so is His glory. Whatever happens, it happens as per His ‘will’ (ordinance).

ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥21॥

Nānak je ko āpou jāṇai agai ga-i-ā na sohai. ||21||

Oh Nanak! A person, who thinks he/she knows everything about all said above, will not be decorated hereafter.

The Guru has made it very clear that if wise people claim to know Him, it will be their false claim, because they don’t know Him completely. A display of such guesses doesn’t lead them to His acceptance, because it is an act of misleading others. Now he explains why all this is beyond words:

Pauri/Stanza–22

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥

ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ ॥

ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥

Pāṯālā pāṯāl lakẖ āgāsā āgās.

Oṛak oṛak bẖāl thake veḏ kahan ik vāṯ.

Sahas aṯẖārah kahan kaṯebā asulū ik ḏẖāṯ.

In one tune, the Vedas say that there are the nether worlds, the under nether worlds and a hundred of thousands of skies over skies; however, finding Akalpurakh, they got weary (they couldn’t). The other scriptures say that there are 18,000 worlds, but in reality, the origin of all is only one.

      Point to be remembered here is that the Guru is talking about two parties: the Vedas and other religious scriptures like the Quran and others, which say something about this universe. Like people of the Vedas got weary of telling the Creator’s infinity and the other scriptures talk about the eighteen thousand worlds. Regardless what they say, the Origin of all is only one; therefore, by making such statements, no one can express His infinity.

ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ ॥

Lekẖā ho-e ṯa likī-ai lekẖai ho-e viṇās.

If an account of His creation is expressible, only then it can be expressed, but it is not, because there is no end of this account; it doesn’t stand to the end. (Then what is the use of guessing?)

ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥22॥

Nānak vadā ākẖī-ai āpe jāṇai āp. ||22||

Oh Nanak! We should praise the Creator as ‘the Great one’. Only He knows about Himself.

Pauri/Stanza–23

      It is advised that we should just praise Akalpurakh even though after praising, His limits are not known; however, another miracle occurs, please read the second verse:

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥

Sālāhī sālāhi eṯī suraṯ na pā-ī-ā.

Those persons, who praise praiseworthy Akalpurakh, don’t have that much understanding to express Him completely, (In the next verse, the Guru says that those ones, who praise Him, merge in Him like the rivers merge in the ocean without knowing its limits.)

ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥

Naḏī-ā aṯai vāh pavahi samunḏ na jāṇī-ahi.

But they merge in Him just as the flowing rivers and streams fall into the ocean without knowing its vastness.

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥

Samunḏ sāh sulṯān girhā seṯī māl ḏẖan.

Even the emperors of vast areas and the wealthy persons having mountain like property and wealth are

ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥23॥

Kīṛī ṯul na hovnī je ṯis manhu na vīsrahi. ||23||

not even equal to that ant (very insignificant person) that doesn’t forget Akalpurakh.

      After talking about limits of those persons, who try to explain Him, the Guru comes to the importance of His name as expressed in earlier stanzas also. All those great emperors and people having vast wealth, we see, are not even equal to a small person, who remembers Him. Here ‘an ant’ is used for an insignificant person in mundane way. In the following Pouri #24, the same idea dominates,

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥

Anṯ na sifṯī kahaṇ na anṯ.

There is no limit of expressing Him. There is no end of His praises.

ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥

Anṯ na karṇai ḏeṇ na anṯ.

There is no end of His creations and His gifts.

ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥

Anṯ na vekẖaṇ suṇaṇ na anṯ.

There is no end of watching and listening to (His creation and praise).

ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥

Anṯ na jāpai ki-ā man manṯ.

No one can know what is in Akalpurakh’s mind, because it’s beyond end;

ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥

Anṯ na jāpai kīṯā ākār.

beyond limits is His expansion of creation.

ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥

Anṯ na jāpai pārāvār.

His boundaries are beyond limits.

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥

Anṯ kāraṇ keṯe billāhi.

To know His limits, many people have been struggling (begging),

ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥

Ŧā ke anṯ na pā-e jāhi.

but they haven’t found His limits, because they just cannot be found.

ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥

Ėhu anṯ na jāṇai ko-e.

There is none, who can know this end (of His/His limits).

ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥

Bahuṯā kahī-ai bahuṯā ho-e.

As much as is said (about Him) falls short of perfection, because there is more left unsaid.

      Many people say about Akalpurakh in detail, but still more is left to be addressed, because whatever is stated already about Him is a deficient description.

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥

Vadā sāhib ūcẖā thā-o.

Ekankar is great, so is His abode (existence).

ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥

Ūcẖe upar ūcẖā nā-o

His name is the highest of the high.

      Here the words ‘the highest’ are used to stress His being as the highest of all. There are the highest individuals in the spiritual field, but His name is higher than them. As the Guru is discussing His limits, he is comparing Him with all others known to be the highest. The idea is made clearer in the next two verses:

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥

Ėvad ūcẖā hovai ko-e.

If one becomes that much high as Akalpurakh is,

ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥

Ŧis ūcẖe ka-o jāṇai so-e.

only then one can know Akalpurakh. (Truth is this that no one is as high as Akalpurakh is; therefore, no one can know Him fully).

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥

Jevad āp jāṇai āp āp.

How great is He, only He knows (none other)!

ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥24॥

Nānak naḏrī karmī ḏāṯ. ||24||

 

Oh Nanak! Every gift is obtained as per His grace.

In the following stanza, the Guru expresses how different people are in different situations; whatever they have or facing with are His gifts, and the account of His gifts is beyond expression:

Pauri/Stanza–25

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥

Bahuṯā karam likẖi-ā nā jā-e.

The account of His bounties is so much that it cannot be expressed in writing.

ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥

Vadā ḏāṯā ṯil na ṯamā-e.

Ekankar is a big giver and He doesn’t have avarice at all.

ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ ॥

Keṯe mangahi joḏẖ apār.

Numerous great warriors beg from Ekankar, who is infinite.

ਕੇਤਿਆ ਗਣਤ ਨਹੀ ਵੀਚਾਰੁ ॥

Keṯi-ā gaṇaṯ nahī vīcẖār.

There are many such others, who cannot be counted.

ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ ॥

Keṯe kẖap ṯutahi vekār.

Numerous people have wasted away while remaining engrossed in vice.

ਕੇਤੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਹਿ ॥

Keṯe lai lai mukar pāhi.

There are numerous others, who receive bounties from Him, but deny it (by saying, “we have gotten it or we have obtained it.”).

ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ ॥

Keṯe mūrakẖ kẖāhī kẖāhi.

There are other fools, who just keep taking and consuming His bounties (They keep taking His gifts without realizing their duties toward the Giver.).

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥

Keṯi-ā ḏūkẖ bẖūkẖ saḏ mār.

There are numerous people, who endure distress, hunger, and constant chastisement.

ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥

Ėhi bẖė ḏāṯ ṯerī ḏāṯār.

Oh Ekankar, the giver! The hunger, distress, and chastisement are also your gifts to the mortals.

      The Guru is calling hunger and chastisement gifts of Ekankar, why? While the people go into this kind of suffering, many of them turn toward Him; otherwise, with abundance bounties, they don’t even remember Ekankar, who gives them all that. Its underline idea is to accept His ‘will’.

ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥

Banḏ kẖalāsī bẖāṇai ho-e.

Freedom from this bondage comes only by Akalpurakh’s will.

      The gifts are given to all, but some people remember Him for that and some don’t. Still these gifts also become bondage. Only through His ‘will’, the mortals can be free of the bonds.

ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ ॥

Hor ākẖ na sakai ko-e.

No one can say anything in this regard.

ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ ॥  ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ ॥

Je ko kẖā-ik ākẖaṇ pā-e. Oh jāṇai jeṯī-ā muhi kẖā-e.

A fool, who presumes and tells that there is another way out (without caring about His ‘will’), should know how many hits or lashes he/she takes because of that lie.

ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥

Āpe jāṇai āpe ḏe-e.

Actually Akalpurakh, who gives, knows.

ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥

Ākẖahi sė bẖė ke-ī ke-e.

Out there, there are a few persons, who acknowledge this truth.

ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥

Jis no bakẖse sifaṯ sālāh.

Oh Nanak! Those persons whom Akalpurakh blesses with His praise

ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥25॥

Nānak pāṯisāhī pāṯisāhu. ||25||

 

become the kings of kings.

      Those persons who are blessed with His grace indulge totally in His praise and they become kings of kings, means they no longer remain dependent on any other but Him. Ekankar’s virtues also are beyond pricing either:

Pauri/Stanza–26

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥

Amul guṇ amul vāpār.

Ekankar’s virtues are priceless, so are His dealings.

ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰਡਾਰ ॥

Amul vāpārī-e amul bẖandār.

Those traders (the kings of kings), who deal in His name, are precious, because priceless is His name–treasure.

ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ ॥

Amul āvahi amul lai jāhi.

Priceless are those, who come to deal in His name and who trade everything for His name and go (from here).

ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਹਿ ॥

Amul bẖā-e amulā samāhi.

Akalpurakh’s love is priceless and those ones who through His love get absorbed in Him are priceless.

ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਦੀਬਾਣੁ ॥

Amul ḏẖaram amul ḏībāṇ.

His divine law is priceless and so is His court.

ਅਮੁਲੁ ਤੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ ॥

Amul ṯul amul parvāṇ.

Scales and weights, with which Akalpurakh measures people’s deeds, are priceless.

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥

Amul bakẖsīs amul nīsāṇ.

Akalpurakh’s gifts and His mark of approval are also priceless.

ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥

Amul karam amul furmāṇ.

Akalpurakh’s mercy and His ordinance are priceless.

ਅਮੁਲੋ ਅਮੁਲੁ ਆਖਿਆ ਨ ਜਾਇ ॥

Amulo amul ākẖi-ā na jā-e.

Akalpurakh’s priceless will, His ordinance, and dealings cannot be expressed to satisfaction.

ਆਖਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥

Ākẖ ākẖ rahe liv lā-e.

Many people actually tried it by getting into meditation but couldn’t.

      As stated above, it is just not possible to express Him, but still some do by meditating on Him; the Guru will now discuss about those ones who tried.

ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ ॥

Ākẖahi veḏ pāṯẖ purāṇ.

By reciting the Vedas and the Puranas, some people tell about Akalpurakh.

ਆਖਹਿ ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥

Ākẖahi paṛe karahi vakẖi-āṇ.

Some people explain about Akalpurakh by studying about Him.

ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥

Ākẖahi barme ākẖahi inḏ.

Brahma and Indra say about Him.

PAGE 6

ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥

Ākẖahi gopī ṯai govinḏ.

The Gopis and Krishna say about Him.

ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ ॥

Ākẖahi īsar ākẖahi siḏẖ.

Shiva and other Sidhas say about Him.

ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ ॥

Ākẖahi keṯe kīṯe buḏẖ.

Prabh has created many Budhas/wise-ones, who also say about Him.

ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ ॥

Ākẖahi ḏānav ākẖahi ḏev.

Demons and Devtas also say about Him.

ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥

Ākẖahi sur nar mun jan sev.

The spiritual warriors, the silent sages, and His devotees say too about Him.

ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ ॥

Keṯe ākẖahi ākẖaṇ pāhi.

Numerous people try to say about Him as per their strength.

ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥

Keṯe kahi kahi uṯẖ uṯẖ jāhi.

Numerous people said about Him and departed from here.

ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥

Ėṯe kīṯe hor karehi.

Akalpurakh created that many and He creates many more.

      He created already many people, who tried to say what they knew about Him and they had departed, but He keeps creating more people, who say or will say (about Him).

ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥

Ŧā ākẖ na sakahi ke-ī ke-e.

Actually, even those (whom He has created) cannot express Him. (None was able to express Him and none will. Why?)

ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥

Jevad bẖāvai ṯevad ho-e.

Akalpurakh expands Himself as per His ‘will’.

      His expansion is infinite and He can expand it more; therefore, no one can express Him fully. This idea is about expending universes as the science keeps finding new facts about His expansion.

ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ ॥

Nānak jāṇai sācẖā so-e.

Oh Nanak! Only Akalpurakh knows about all this.

ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥

Je ko ākẖai boluvigāṛ.

If by presuming any prater describes Akalpurakh,

ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥26॥

Ŧā likī-ai sir gāvārā gāvār. ||26||

 

then he should be described as a fool of fools.

      The Guru rejects all guesses done so far about Him by inserting his views about His infinity. Please pay attention: how the Guru, through questions and answers, takes the follower to Akalpurakh’s reality, which cannot be expressed. He ponders over that reality:

Pauri/Stanza–27

ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ ॥

So ḏar kehā so gẖar kehā jiṯ bahi sarab samāle.

What kind of that door and the house are from where Ekankar takes care of all?

      It is a question; many may think that after all what is that place from where He takes care of all His big creation? Does anyone know? No. It is hard to express His place from where He does all that because it is already said that He is infinite; therefore, how can He sit on a place? Here are the hints the Guru gives to find an answer to the above question:

ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ ॥

Vāje nāḏ anek asankẖā keṯe vāvaṇhāre.

Oh Akalpurakh! Countless are musicians, who praise you and play with numerous instruments.

      A question about the door and the house of Akalpurakh is left out in amazement, because reality is different than what is already expressed by many seers. It just cannot be explained because of His being infinite. Here the Guru says that one thing for sure is this that numerous people are singing His praise as they can. In the following verse, it will become clearer that the Guru is expressing everything from a different state of mind according to which everything seems in alignment with Akalpurakh’s ordinance.

ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ ॥

Keṯe rāg parī si-o kahī-an keṯe gāvaṇhāre.

Numerous musicians are said to be playing numerous ragas and ragani.

ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ ॥

Gāvahi ṯuhno pa-uṇ pāṇī baisanṯar gāvai rājā ḏẖaram ḏu-āre.

Oh Ekankar! All are singing including the water, the wind, the fire, and the righteous justice at your door.

ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ ॥

Gāvahi cẖiṯ gupaṯ likẖ jāṇėh likẖ likẖ ḏẖaram vīcẖāre.

Also sing your praise Chitr and Gupt, the angels of the conscious and the subconscious.

      Those known as Chitrgupt who know how to scribe others deeds for Akalpurakh, also praise Him. Here it is just a hint at Chitr and gupt, who are known to be Akalpurakh’s accountants.

ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ ॥

Gāvahi īsar barmā ḏevī sohan saḏā savāre.

Goddesses, Shiva and Brahma always sing at your door and look good, because you have embellished them.

We must understand what the Guru is trying to say by mentioning Shiva, Devi and Devtas. To do that, look at the word “Sohan Saware”, means they look good because Akalpurakh has embellished them; in other words, it is Akalpurakh, who make them good; therefore, Akalpurakh is more important than them. In Akalpurakh’s show, all credit goes to Him. If these personalities are worshiped, it is His ‘will’ as well.

ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ ॥

Gāvahi inḏ iḏāsaṇ baiṯẖe ḏeviṯi-ā ḏar nāle.

Indra, sitting at his throne along with other Devtas, sings your praises.

ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ ॥

Gāvahi siḏẖ samāḏẖī anḏar gāvan sāḏẖ vicẖāre.

The sidhas, in meditative mood, praise you and also there are sadhus, who contemplate you.

ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ ॥

Gāvan jaṯī saṯī sanṯokẖī gāvahi vīr karāre.

The celibates, the contended ones, righteous ones, and the dauntless warriors sing your praise.

ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ ॥

Gāvan pandiṯ paṛan rakẖīsar jug jug veḏā nāle.

The great Rishis, who reflect on the Vedas, and the Pandits, the religious scholars, have been admiring you for all ages.

ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥

Gāvahi mohṇī-ā man mohan surgā macẖẖ pa-i-āle.

Enchanting women here and in the nether world admire you.

ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ ॥

Gāvan raṯan upā-e ṯere aṯẖsaṯẖ ṯirath nāle.

Precious jewels (ones) you created along with the eighteen known pilgrimaging places sing your praises.

      Here a point is to be noted, why the pilgrimaging places are singing? The Guru is just stressing that all Ekankar’s creation is aligned with His ordinance. Only the enlightened ones can realize that fact; otherwise, all others just notice the conflicts, which is untrue and uncalled for.

ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ ॥

Gāvahi joḏẖ mahābal sūrā gāvahi kẖāṇī cẖāre.

The almighty warriors and the four kinds of lives you have created, sing your praises.

One must understand that all this is expressed by an enlightened mind that sees all creation singing Akalpurakh’s praises/aligning in His ordinance.

ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ ॥

Gāvahi kẖand mandal varbẖandā kar kar rakẖe ḏẖāre.

All the planets, the solar systems and the galaxies, which you have kept in balance, sing your praise.

ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ ॥

Se-ī ṯuḏẖuno gāvahi jo ṯuḏẖ bẖāvan raṯe ṯere bẖagaṯ rasāle.

(Soyee) Only those devotees who please you are truly praising you by getting drenched in your love.

      In other words, all exist as per His ordinance; whatever is there, it is in His ordinance. Living under His ordinance is itself the praise of the Creator; however, only those devotees who become pleasing to Akalpurakh, sing His praise truly.

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

Hor keṯe gāvan se mai cẖiṯ na āvan Nānak ki-ā vīcẖāre.

There are many others who sing, but I, Nanak, cannot recall and express about them.

ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥

So-ī so-ī saḏā sacẖ sāhib sācẖā sācẖī nā-ī.

Only Akalpurakh has been the eternal Master, so has been His greatness. (Sung through praises)

      The Guru expresses the concept of Akalpurakh’s eternity expressed in the Mool Mantra, the prelude and the slok that follows it. His name is a reality and all the rest will come and go; the next verse repeats the meaning of the first slok of Jap.

ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ ॥

Hai bẖī hosī jā-e na jāsī racẖnā jin racẖā-ī.

Ekankar, who created His all creation, is present now; He would be in the future and He would not vanish ever.

ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ ॥

Rangī rangī bẖāṯī kar kar jinsī mā-i-ā jin upā-ī.

It is Ekankar, who has created different kinds of lives and Maya, and who

ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ ॥

Kar kar vekẖai kīṯā āpṇā jiv ṯis ḏī vadi-ā-ī.

watches over His creation; this is His greatness.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥

Jo ṯis bẖāvai so-ī karsī hukam na karṇā jā-ī.

It happens whatever Ekankar wishes and there is none, who can order Him otherwise.

      Here the Guru has made another thing clear: many people go and beg from deities or other sources, but he says that whatever is done is done only as per Ekankar’s ‘will’; whatever is obtained is because of His ‘will’, because there is no other mediator, who has the power to do so. Worship of any avatar or devta will not change the course of His ‘will’ and all credit should be given to Him, why? Answer is in the following verse:

ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥27॥

So pāṯisāhu sāhā pāṯisāhib Nānak rahaṇ rajā-ī. ||27||

 

Akalpurakh is the king of all Kings (powerful in any sense). Oh Nanak! All others just remain subjects to His ‘will’.

When we talk about numerous planets and uncountable entities and lives, how the Creator can be assumed to be sitting at one place? That is the answer of the question the Guru has put in the beginning of this stanza.

The following stanza is addressed to a Yogi to tell him how real ‘yog/union’ occurs:

Pauri/Stanza–28

ਮੁੰਦਾ ਸੰਤੋਖੁ ਸਰਮੁ ਪਤੁ ਝੋਲੀ ਧਿਆਨ ਕੀ ਕਰਹਿ ਬਿਭੂਤਿ ॥

Munḏa sanṯokẖ saram paṯ jẖolī ḏẖi-ān kī karahi bibẖūṯ.

You make contentment your earrings, hard work your begging-bowl and apply the ashes of Akalpurakh’s meditation on your body.

ਖਿੰਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਡੰਡਾ ਪਰਤੀਤਿ ॥

Kinthā kāl ku-ārī kā-i-ā jugaṯ dandā parṯīṯ.

You make awareness of death your patched-coat; make purity like virgin body your virtuous way of living and make your faith in Ekankar your walking stick (the support of life);

ਆਈ ਪੰਥੀ ਸਗਲ ਜਮਾਤੀ ਮਨਿ ਜੀਤੈ ਜਗੁ ਜੀਤੁ ॥

Ā-ī panthī sagal jamāṯī man jīṯai jag jīṯ.

the real ‘Aaee Panthi of Yogi’ should be brotherhood with all mankind and conquering your mind is conquering the world.

      It is very clear that the Guru is not inspiring his followers to follow that yogic way of life that leads to abandoning everything and coming down to begging in a Yogi–garb. As per the Guru, attaching to such a way of life is a display of sheer ignorance because it lacks brotherhood toward all mankind; to win the world, first one should conquer one’s mind.

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

Āḏes ṯisai āḏes.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥28॥

Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||28||

Only bow to Akalpurakh, who is the primal one, pure and beyond beginning, who has been indestructible through all ages and who remains the same.

In the next stanza, the Guru concludes his message to the yogi:

Pauri/Stanza–29

ਭੁਗਤਿ ਗਿਆਨੁ ਦਇਆ ਭੰਡਾਰਣਿ ਘਟਿ ਘਟਿ ਵਾਜਹਿ ਨਾਦ ॥

Bẖugaṯ gi-ān ḏa-i-ā bẖandāraṇ gẖat gẖat vājėh nāḏ.

Make spiritual wisdom (the divine knowledge) your real food for living and store compassion and pity toward the creation in your heart, and then you will hear the vibration of Prabh’s presence in each and every heart.

ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥

Āp nāth nāthī sabẖ jā kī riḏẖ siḏẖ avrā sāḏ.

In fact, Prabh is real ‘Naath, a supreme Master, who has a control over all; all other spiritual miraculous powers and the worldly tastes take the mortals away from Him (In very clear words, the Guru takes that Ridh–sidh as someone’s mind’s satisfying tastes that lead the mortal away from Prabh).

ਸੰਜੋਗੁ ਵਿਜੋਗੁ ਦੁਇ ਕਾਰ ਚਲਾਵਹਿ ਲੇਖੇ ਆਵਹਿ ਭਾਗ ॥

Sanjog vijog ḏu-e kār cẖalāvėh lekẖe āvahi bẖāg.

Akalpurakh’s power of uniting the mortals with each other or separating them from each other regulates the world business and as per the destiny, one obtains his/her share of it (It is His ordinance, which is in force. The people meet and get separated as per His ‘will’).

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ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

Āḏes ṯisai āḏes.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥29॥

Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||29||

Only bow to Ekankar, who is the primal one, pure and beyond beginning and end, who has been indestructible through all ages and who remains the same.

In the next stanza, the Guru makes his followers aware that actually the doer is the universal Creator only; therefore, established various entities cannot do anything:

Pauri/Stanza–30

ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਵਿਆਈ ਤਿਨਿ ਚੇਲੇ ਪਰਵਾਣੁ ॥

Ėkā mā-ī jugaṯ vi-ā-ī ṯin cẖele parvāṇ.

From Maya have come the three accepted (by some) disciples (obedient sons) into existence. (Who are those whom some people accept? The Guru defines it in the next verse):

ਇਕੁ ਸੰਸਾਰੀ ਇਕੁ ਭੰਡਾਰੀ ਇਕੁ ਲਾਏ ਦੀਬਾਣੁ ॥

Ik sansārī ik bẖandārī ik lā-e ḏībāṇ.

(It is believed) One of them is a householder (as a family man who makes babies), the second one of them takes care of the creation with the stores he has and the third one of them sets up the court (to decide who should die).

      Thus, those three disciples have three duties: creating, cherishing, and destroying. Now look at the next verse in which the Guru inserts his views:

ਜਿਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਜਿਵ ਹੋਵੈ ਫੁਰਮਾਣੁ ॥

Jiv ṯis bẖāvai ṯivai cẖalāvai jiv hovai furmāṇ.

(Actually) As it pleases Ekankar, He runs His affairs according to His ordinance.

      This is what the Guru wants to pass on to his followers; he is simply saying that there is only Ekankar, who runs the worldly show not those three ones accepted by some people. This concept of one Creator is repeated in Sri Guru Granth Sahib. Some people try to distort the Guru message just by sticking to above first two verses of this stanza by ignoring the last verse that negates the existence of the three established ones. Why they establish entities like that because,

ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਦਰਿ ਨ ਆਵੈ ਬਹੁਤਾ ਏਹੁ ਵਿਡਾਣੁ ॥

Oh vekẖai onā naḏar na āvai bahuṯā ehu vidāṇ.

It is a great wonder that Ekankar watches them, but they cannot see Him

The Guru expresses his amazing feelings about the Creator, who alone runs all the worlds and watches them; however, He remains unseen amazingly; therefore, we should bow only to our Creator, Ekankar.

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

Āḏes ṯisai āḏes.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥30॥

Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||30||

 

Only bow to Ekankar, who is the primal one, pure and beyond beginning and end, who has been indestructible through all ages and who remains the same.

In the next two stanzas, the Guru explains how the Creator has taken care of His creation; therefore, He is praiseworthy. His praise can be done, but still it will not be enough, because He is infinite and His power of taking care His creation is beyond words:

 

Pauri/Stanza–31

ਆਸਣੁ ਲੋਇ ਲੋਇ ਭੰਡਾਰ ॥

Āsaṇ lo-e lo-e bẖandār.

Akalpurakh’s stores exist in the all worlds.

ਜੋ ਕਿਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥

Jo kicẖẖ pā-i-ā so ekā vār.

Whatever is stored in them, He has put just once.

ਕਰਿ ਕਰਿ ਵੇਖੈ ਸਿਰਜਣਹਾਰੁ ॥

Kar kar vekẖai sirjaṇhār.

After creating, the Creator watches/takes care of His creation (The Guru says that it is not that one disciple of Maya, who cherishes the lives; no, it is Akalpurakh, who does it all).

ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥

Nānak sacẖe kī sācẖī kār.

Oh Nanak! Akalpurakh’s this deed is also eternal (it goes on without any flaw).

ਆਦੇਸੁ ਤਿਸੈ ਆਦੇਸੁ ॥

Āḏes ṯisai āḏes.

ਆਦਿ ਅਨੀਲੁ ਅਨਾਦਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥31॥

Āḏ anīl anāḏ anāhaṯ jug jug eko ves. ||31||

Bow only to Ekankar, who is the Primal one, pure and beyond beginning and end, who has been indestructible through all ages and who remains the same.

In no way, Akalpurakh’s praise can be done completely; if a person, who says so or thinks so, is ignoramus.

Pauri/Stanza–32

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥

Ik ḏū jībẖou lakẖ hohi lakẖ hovėh lakẖ vīs.

If my tongue turns into twenty hundred thousand tongues, then those tongues turn into twenty hundred thousand more and

ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥

Lakẖ lakẖ geṛā ākẖī-ahi ek nām jagḏīs.

if the name of the Master of the universe is recited hundred thousand times, it is not enough, because

ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥

Ėṯ rāhi paṯ pavṛī-ā cẖaṛī-ai ho-e ikīs.

Akalpurakh’s path is ascended by becoming one with Him by eliminating the ‘self’; otherwise,

ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥

Suṇ galā ākās kī kītā ā-ī rīs.

merely uttering His name will be like an ant starts ascending to the sky by hearing about the sky (celestial things).

      By merely saying Akalpurakh’s name numerous times, if one thinks to ascend to Akalpurakh’s abode, one is having a wrong notion, because it will be nothing more than an emulating effort, and it will not a genuine success. The Guru makes it clear that just mere recitation of His name doesn’t help unless a battle within is not fought to become one with Akalpurakh, who graces the seeker.

ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥32॥

Nānak naḏrī pā-ī-ai kūṛī kūrhai ṯẖīs. ||32||

Oh Nanak! Only through Ekankar’s grace He is realized; otherwise, all other talks are false claims or boastings.

The Guru stresses on Ekankar’s grace which is a fundamental principle of Sikhi. Throughout Sri Guru Granth Sahib, Ekankar’s grace is referred as a mandatory element to become one with Him; Why it is so, the Guru addresses that also in the next stanza by saying that nothing is in our power though we harbor an illusion about it most of the time.  On 145, SGGS, the Guru enforces the same idea expressed in the next stanza:

ਆਖਣੁ ਵੇਖਣੁ ਬੋਲਣੁ ਚਲਣੁ ਜੀਵਣੁ ਮਰਣਾ ਧਾਤੁ ॥

Ākẖaṇ vekẖaṇ bolaṇ cẖalaṇ jīvaṇ marṇā ḏẖāṯ. {SGGS-145}

In essence: The base of our talking, seeing, speaking, walking, living and dying is Akalpurakh (though it looks that we are the doers; some interpreters take the meaning of ਧਾਤੁ as Maya, obviously here it stands for the Creator).

ਹੁਕਮੁ ਸਾਜਿ ਹੁਕਮੈ ਵਿਚਿ ਰਖੈ ਨਾਨਕ ਸਚਾ ਆਪਿ ॥2॥

Hukam sāj hukmai vicẖ rakẖai Nānak sacẖā āp. ||2|| {SGGS-145}

 

Oh Nanak! The eternal Creator creates the lives and keeps them in His ordinance.

What appears to be is not true according to the Guru, who has experienced the Creator; nothing is in the hands of the beings; His created laws that govern the lives and He guides their every movement. Look how we are at His mercy:

Pauri/Stanza–33

ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥

Ākẖaṇ jor cẖupai nah jor.

Neither we have power to speak, nor do we have power to be silent.

ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥

Jor na mangaṇ ḏeṇ na jor.

We have no power to ask/beg or to give away (anything).

ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥

Jor na jīvaṇ maraṇ nah jor.

We have no power to live, or power to die.

ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥

Jor na rāj māl man sor.

It is not in our power to obtain power to rule or to have wealth that creates commotion in the mind.

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥

Jor na surṯī gi-ān vīcẖār.

We have no power to understand the divine knowledge, or to meditate.

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥

Jor na jugṯī cẖẖutai sansār.

We have no power, which can liberate us from this world. (Then who has all this power? The Guru answers in the next verse):

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥

Jis hath jor kar vekẖai so-e.

Ekankar, who has all this power, creates and watches His creation.

Thus, there is only one, who has this mighty power, and it is the Master of the universe, who after fashioning the creation exercises His power to watch it.

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥33॥

Nānak uṯam nīcẖ na ko-e. ||33||

 

Oh Nanak! There is no one high or low (in His consideration).

      It is we who have habit of seeing people as low or high. The Guru, while addressing Ekankar’s mighty power and our being powerless, hints also at manmade races or castes and tells us that for Ekankar, there is no such thing like caste or race.  Now the Guru addresses our system designed by Him specially:

Pauri/Stanza–34

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥

Rāṯī ruṯī thiṯī vār.

There are nights, seasons and lunar days;

ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥

Pavaṇ pāṇī agnī pāṯāl.

along with them, there are air, water, fire and nether regions;

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥

Ŧis vicẖ ḏẖarṯī thāp rakẖī ḏẖaram sāl.

midst of all these, the earth is created to practice righteous virtues.

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥

Ŧis vicẖ jī-a jugaṯ ke rang.

On that (the earth), Akalpurakh has created numerous kinds and colors of lives and their ways of living.

ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥

Ŧin ke nām anek ananṯ.

The names of all these are numerous and uncountable.

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥

Karmī karmī ho-e vīcẖār.

All are judged on the basis of their deeds.

ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥

Sacẖā āp sacẖā ḏarbār.

Akalpurakh is true and so is His Court that deals in true decisions.

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥

Ŧithai sohan pancẖ parvāṇ.

In that court, those persons who are accepted by Him look distinguished, and

ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥

Naḏrī karam pavai nīsāṇ.

with His grace, the mark of His acceptance is bestowed upon them.

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥

Kacẖ pakā-ī othai pā-e.

The good and bad deeds are measured there.

ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥34॥

Nānak ga-i-ā jāpai jā-e. ||34||

 

Oh Nanak! This fact will be known when one goes there.

      The Guru expresses about Akalpurakh’s Court, which is not imaginary; it is just like ‘Sat Naam’, a reality. Only then one knows about it when one goes there. This idea is also advocated in Asa Dee Vaar in detail. Many modern Sikhs remain in denial about this aspect as they are influenced with those beliefs that do not accept ‘here after scenario’. This idea is so repeated in SGGS, that it is hard to ignore it. Now the Guru takes the followers to experience different realms, but one should bear in mind that these realms are the stages of spiritual progression:

Pauri/Stanza–35

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥

Ḏẖaram kẖand kā eho ḏẖaram.

(As said earlier) The realm of righteousness is to practice dharma.

In the previous stanzas, the Guru has already explained how Akalpurakh has established the earth, a place to practice righteous deeds; therefore, this is the realm of righteousness. (That is what pleases Him).

ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥

Gi-ān kẖand kā ākẖhu karam.

(After that) now understand (let me tell you) the realm of knowledge.

     The Guru explains his followers to understand what the realm of knowledge is and what the duties are to be performed in its context. First one should get out of small circles and realize that numerous revered personalities are His creation; therefore, instead of sticking to any of them, get attached to the Creator:

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥

Keṯe pavaṇ pāṇī vaisanṯar keṯe kān mahes.

There are many winds, waters, fires, Krishnas and Shivas.

      In the society, where the Guru lived, were only one Shiva, and one Krishan; why the Guru is saying that like them there are many? Obviously, he shares with his followers that Shivas and Krishnas are under Akalpurakh.

ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥

Keṯe barme gẖāṛaṯ gẖaṛī-ahi rūp rang ke ves.

Akalpurakh has created numerous Brahamas in different forms and attires.

Obviously, there are many like Brahamas. When an established entity is called one of numerous, the importance of that entity is deemed as insignificant compared to the Creator. After reading such statements of First Nanak, Mr. Dayanand Aryasmaji oozed out poison against him in one of his books.

ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

Keṯī-ā karam bẖūmī mer keṯe keṯe ḏẖū upḏes.

There are numerous earths and mountains and His devotees like Dhru and their teachings.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

Keṯe inḏ cẖanḏ sūr keṯe keṯe mandal ḏes.

There are numerous Indra Devtas, Moons, Suns and universes and countries.

Also, there are numerous Indra (not one Indra), numerous moons (not one), numerous suns (not one) and numerous are universes (not one) and countries (not only India); it is Ekankar, who creates all.

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥

Keṯe siḏẖ buḏẖ nāth keṯe keṯe ḏevī ves.

There are numerous Sidhas, Budhas, Yogi-Masters, and Devis in different attires.

ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥

Keṯe ḏev ḏānav mun keṯe keṯe raṯan samunḏ.

There are numerous demi-gods, numerous demons, numerous silent sages, and numerous oceans of jewels.

ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥

Keṯī-ā kẖāṇī keṯī-ā baṇī keṯe pāṯ narinḏ.

There are numerous kinds of lives, numerous languages, numerous kings, and numerous emperors.

ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥35॥

Keṯī-ā surṯī sevak keṯe Nānak anṯ na anṯ. ||35||

 

Oh Nanak! There are numerous kinds of servants in Ekankar’s meditations without any limit.

     The Guru states that in His creation, there are numerous kinds of people and things that cannot be counted; the followers are advised to stick to the Creator. In a nutshell, Ekankar is infinite and His creation is beyond counting. This is the realm of knowledge one must know to progress toward the real Master. When forgetting Him, one looks only at Ekankar’s created people (mentioned above) believing them only to be extraordinary; consequently, one inclines to individual entity worshipping.  However, the realm of knowledge introduces the mortals to His big family by breaking their narrow boundaries built by some religion-controllers. The idea continues through the next stanza:

Pauri/Stanza–36

ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥

Gi-ān kẖand mėh gi-ān parcẖand.

In the realm of knowledge, only knowledge dominates (When knowledge about His all creation is obtained, then one lives according to it instead of following the limited established-ideas).

ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥

Ŧithai nāḏ binoḏ kod anand.

In that realm, celestial sounds, amusement, and joy proceed.

      In that state of mind, where all knowledge about His big family and infinity dominates, one’s experience of celestial sounds, amusement and joy is materialized. Once one obtains vast knowledge of divinity, one needs to make strong efforts to progress in spiritual progression.

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ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥

Saram kẖand kī baṇī rūp.

In the realm of efforts, formation is beautiful.

      After having knowledge about His infinite creation, one’s mind starts improving beautifully. Why? The answer is in the next verse:

ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥

Ŧithai gẖāṛaṯ gẖaṛī-ai bahuṯ anūp.

In that realm, the mind is overhauled and it becomes incomparably beautiful.

ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥

Ŧā kī-ā galā kathī-ā nā jāhi.

Things about that kind of incomparable mind cannot be expressed.

ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥

Je ko kahai picẖẖai pacẖẖuṯā-e.

If a person tries to express about that beautiful mind, he/she must repent afterwards (because it is actually beyond words).

ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥

Ŧithai gẖaṛī-ai suraṯ maṯ man buḏẖ.

(With the support of the realm of knowledge) In the realm of efforts, intuitive consciousness, intellect, and understanding are shaped.

      Knowledge of knowing Akalpurakh’s family is not limited to us or around us, but it is expanded far beyond. The mind becomes fine by overcoming the flaws it has obtained because of limited and narrow knowledge.

ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥36॥

Ŧithai gẖaṛī-ai surā siḏẖā kī suḏẖ. ||36||

 

In that realm of efforts, the understanding Devtas and Sidhas have is developed (shaped/obtained).

With that progression through fine intellect, the mortal gets elevated to the next level also known as the realm of Ekankar’s grace where His acceptance actually occurs. Now the Guru tells how Ekankar’s grace comes and how does it affect the followers?

Pauri/Stanza–37

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥
Karam kẖand kī baṇī jor.
What becomes of the mortal in the realm of His grace is powerful.
ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
Ŧithai hor na ko-ī hor.
In there, none is other than Akalpurakh.
As one becomes aware of the realm of knowledge, one involves into overhauling one’s mind; this way, one makes one’s mind beautiful. Only then, one goes in the realm of His grace through which, one becomes pleasing to Akalpurakh. Thus, one is enlightened, because one stops worshipping His creation and starts praising Him by eliminating one’s demerits and limited knowledge. This is like winning a battle; therefore, the mortals become powerful warrior to win it.
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥
Ŧithai joḏẖ mahābal sūr.
There, the seekers become powerful warriors (as they win over the Maya effects) (Why? Akalpurakh’s grace empowers the seekers).
ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥
Ŧin mėh rām rahi-ā bẖarpūr.
All pervading Akalpurakh permeates these warriors fully.
As stated in the above verse, no one other than Akalpurakh exists in those spiritual warriors as His grace is bestowed upon them. Some people in the past, looking at the words like ‘Ram’ in this verse and ‘Sita’ in the following verse, have concluded that the Guru is talking about Ram Chandra; such interpretation is horribly misleading, because it takes his followers back to Ram Chandra about whom First Nanak says that Ram Chandra couldn’t take the ‘will’ of Akalpurakh positively and cried at the time of his exile. (Please see First Nanak’s such views on 953 to 954, SGGS. Also on 464, First Nanak says ਨਾਨਕ ਨਿਰਭਉ ਨਿਰੰਕਾਰੁ ਹੋਰਿ ਕੇਤੇ ਰਾਮ ਰਵਾਲ ॥ Nānak nirbẖa-o nirankār hor keṯe rām ravāl. In essence: Oh Nanak! There is only one formless and fearless Akalpurakh; otherwise, there are numerous like Ram Chandras who are just like dust before Akalpurakh.
There are countless Devtas, but only eternal is Akalpurakh and the Guru is leading his followers toward Akalpurakh not toward any Hindu devta! Besides, the ideas continues from the beginning about the Formless Creator; there is no mention of Devtas in this stanza at all. In the verse number two of this stanza, the Guru makes it clear that in the realm of grace, only Akalpurakh exits, then from where Ram Chandra and Sita have come as some interpreters forcefully refer to them?
ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥
Ŧithai sīṯo sīṯā mahimā māhi.
(As only Akalpurakh’s presence exists in those spiritual warriors) they get stitched (ਸੀਤੋ ਸੀਤਾ hooked) to Akalpurakh’s praise.
Taking the word ‘Sita’ as Ram’s wife is totally impropriate and it goes against the Guru’s message. If you look at Freed Kote wala Teeka, you will realize how people jump to conclusions after seeing a word like Sita or Ram. The interpreters state that where is Ram, there is Sita; and then, he uses, seta word as stitching also. The Sikhs should follow what the Guru says in totality of his messages. On 953 and 954, SGGS, Guru Nanak has made clear what he thinks about Ram or Sita. Moreover, the next verse makes it clear further how is that state of mind in which only His praise dominates it:
ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥
Ŧā ke rūp na kathne jāhi.
The beauty of those persons who are in that realm of grace is inexpressible.
ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥
Nā ohi marėh na ṯẖāge jāhi.
Neither those people ever die a spiritual death, nor does Maya ever cheat them, because
ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥
Jin kai rām vasai man māhi.
all pervading Akalpurakh resides in their minds.
ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥
Ŧithai bẖagaṯ vasėh ke lo-a.
In that realm reside Akalpurakh’s devotees of many worlds.
ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥
Karahi anand sacẖā man so-e.
As Akalpurakh is in their minds, they enjoy that ecstasy.
Now the Guru comes to the realm of truth:
ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥
Sacẖ kẖand vasai nirankār.
In the realm of truth, the formless Creator resides.
ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥
Kar kar vekẖai naḏar nihāl.
He creates His creation; with His grace; He takes care of it and renders happiness to it.
ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥
Ŧithai kẖand mandal varbẖand.
There exist continents, worlds and solar systems;
ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥
Je ko kathai ṯa anṯ na anṯ.
if anyone tries to explain that realm, one will find it limitless to explain.
ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥
Ŧithai lo-a lo-a ākār.
There are many worlds with forms.
Therefore, all this is not countable or measurable, because there are many worlds of His creation; after that, the Guru gives stress on the vital principle only found in the Sikhi.
ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥
Jiv jiv hukam ṯivai ṯiv kār.
All the lives act as per the Creator’s command:
Only His ordinance prevails; everything goes that way as He wills. As it is said earlier “ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥ Hukmai anḏar sabẖ ko bāhar hukam na ko-e. Everyone is subject to His ordinance; no one is beyond it”.
The next verse:
ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥
Vekẖai vigsai kar vīcẖār.
Ekankar watches over all and rejoices by contemplating over it.
ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥37॥
Nānak kathnā karṛā sār. ||37||
Oh Nanak! It is totally hard to describe all this.
Here the Guru states again that a few words can be used to express those realms like the realms of action and grace and the realm of truth, because obtaining them is as tough as the iron to swallow. Obviously, it is inexpressible. This statement of the Guru sets theories of expressing Akalpurakh and His infinity to rest for a Sikh. In the next stanza, the Guru offers his advice to become real warriors.
Pauri/Stanza-38
ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥
Jaṯ pāhārā ḏẖīraj suni-ār. Ahraṇ maṯ veḏ hathī-ār.
Make your abstinence the furnace and patience the goldsmith. Make your intellect and understanding your anvil and use the divine knowledge as tools and weapons, (the word ‘Ved’ is used for the divine knowledge not the Vedas as many get stick to one application of a word).
ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥
Bẖa-o kẖalā agan ṯap ṯā-o. Bẖāʼndā bẖā-o amriṯ ṯiṯ dẖāl.
Use the fear of Akalpurakh as bellows and work hard (to mold the mind). Use Akalpurakh’s love as a pot to put nectar of Akalpurakh’s name (by filtering one’s mind’s unwanted impurities).
ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥
Gẖaṛī-ai sabaḏ sacẖī taksāl.
This is the way a true mint of the Guru’s word is formed within.
This is the way, the Guru’s words come into existence; that is why the true Guru’s bani is different than of the fake Gurus. The Guru’s words become Ekankar’s name; the Guru’s praise becomes divine like ‘His name’. This is another reason, Third Nanak says on 515, SGGS:
ਵਾਹੁ ਵਾਹੁ ਬਾਣੀ ਨਿਰੰਕਾਰ ਹੈ ਤਿਸੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਇ ॥
Vāhu vāhu baṇī nirankār hai ṯis jevad avar na ko-e. {SGGS-515}
In essence: Praise worthy is the Guru’s bani, because it is also the form of the formless Creator.
The next verse:
ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥38॥
Jin ka-o naḏar karam ṯin kār. Nānak naḏrī naḏar nihāl. ||38||
Only those persons who are blessed to have His grace do this routine. Oh Nanak! The merciful Ekankar exalts the mortals with His grace.
This is the last stanza of Jap (We call JapJi); the Guru gives direct instructions to the follower to reach to the state of mind by going through already described different realms earlier. How to reach to Akalpurakh, the Guru guides the seekers: as the true Guru does, we need to use abstinence, patience, intellectual understanding of the divine knowledge, Akalpurakh’s fear and love, hard work, and His nectarous name to mold the mind to become worthy of Him. Again, the Sikhi is all about understanding Akalpurakh’s ordinance and living it in harmony by battling constantly with the primal forces.There is no place in the Sikhi for performing any ritual or doing ablution on certain places as some people advocate. Japji is interpreted throughout Sri Guru Granth Sahib. Repetition of the ‘Mool Mantra/the prelude’ is written throughout Sri Guru Granth Sahib, because it has a special message and that is to keep the follower to attach with one Akalpurakh, who is Nirguna (the formless), and who is beyond birth and death. If His other sargun sroop is referred, it is done to give stress on His infinite power of pervading all and to credit everything to Him instead of any Devtas or Prophets or other entities. The Guru teaches his followers to love His Sargun Sroop (His manifestation in the forms) as well, because in all, the Akalpurakh’s presence does exist. The last Slok concludes that in the Gurbani, total preference is given to Akalpurakh and remembering His name only.
ਸਲੋਕੁ ॥
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥
Salok.
Pavaṇ gurū pāṇī piṯā māṯā ḏẖaraṯ mahaṯ.
Ḏivas rāṯ ḏu-e ḏā-ī ḏā-i-ā kẖelai sagal jagaṯ.
In essence: Breathing is necessary for the body, so is the Guru for the mortal. Water is the father of all, so is the great mother, earth, of all. Day and night work as nurses while the entire world plays.
ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥
Cẖang-ā-ī-ā buri-ā-ī-ā vācẖai ḏẖaram haḏūr.
Karmī āpo āpṇī ke neṛai ke ḏūr.
In Ekankar’s righteous Court, deeds of merit and demerits are judged. As per the deeds, some are drawn close to Him and some are gone far away from Him.
ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥1॥
Jinī nām ḏẖi-ā-i-ā ga-e maskaṯ gẖāl.
Nānak ṯe mukẖ ujle keṯī cẖẖutī nāl. ||1||
The hard work of those ones who have contemplated His name is turned to be successful. Oh Nanak! Such persons become distinguished with His grace and many others get emancipated with their help.
The essence of the Slok is this that Akalpurakh has created this earth and life, and the world plays its game; however, those who contemplate Him have become successful in this play and with such distinguished persons, many others get emancipated too. This Slok, as a suffix, gives stress again on the eternity of Akalpurakh. In a nutshell, the Guru explains: how is Ekankar beyond fear and animosity? How can He be pleased? How the wall between Him and us can be torn down? He advises us not to stick to anyone of His sargun (form) forgetting Ekankar, who has created those well-established entities. Nothing is beyond His power; all the lives are under His ordinance. Many people try to explain His infinity, but it becomes laughable, because His infinite nature remains beyond the power of writing. The Guru keeps teaching his followers that there are many kinds of people involved in vices and sins, but there are those, who praise Him. It is not possible to explain all that; however, it is important to know that those, who accept His ordinance and live by rising above conceit and animosity, get involved with Him and eventually become one with Him through the Guru. Slowly the Guru leads the followers toward a different way of His devotion and helps them to descend to next realm of righteousness through the divine knowledge. The Guru’s followers make efforts to mold their minds to become worthy of Him with self-discipline, high morality, His fear and love (of Him). Through these efforts, they reach to the realm of His grace, which comes with the understanding of His big family and extreme love for Him. The Guru expresses other people’s false assertions about Ekankar and His creation. Understanding His ordinance and getting aligned to it are the basics points the Guru discusses throughout this bani. As the bani comes to an end, the Guru takes the followers step by step toward the final goal to become one with Ekankar, who is the source of everything and every life. In the end, the Guru concludes that only those persons become successful, who meditate on Akalpurakh (08, SGGS).