Nitnem

Other Books by the Author

Th e oth er book s by th e auth or, Dr. G.S. Ch auh an are :

1. Guru Nanak Dev's Japji Sah ib.2. Guru Arjan Dev's Suk h m ani Sah ib3. Bani of Bh agats4. Th e Gospel of th e Sik h Gurus5. Rah ras & K irtan Soh ila

All th e s e book s are be ing distributed 'free of cost' am ongth e general public by th e All India Pingalw ara Ch aritableSociety (Regd.), Am ritsar.

Publish er :

Dr. Inderjit Kaur Pre s ide nt

All India Pingalw ara Ch aritable Society (Regd.)Am ritsar

Dr. G.S. Chauhan

NITNEM

Dr. Meenakshi Rajan

NITNEMTranslation by

Dr. G.S. Ch auh anDr. M eenak sh i R ajanB-202, Sh ri Ganes h Apartm entsPlot No. 12-B. Sector 7 Dw ark aNew Delh i-110075 Tel- 011-25086357

© Authors

February : 2012

FREE OF COST

Publish er :

Dr. Inderjit Kaur Pre s ide ntAll India Pingalw ara Ch aritable Society (Regd.)Am ritsar

Printe d at:Printw ell146, Industrial Focal Point, Am ritsar

ISBN: 9 78-81-9 23150-0-3

Dedication

To th e sacred m em ory

of

Sh ri Guru Nanak Dev ji

and

h is successors

ContentsJapji Sah ib 14

Jaap Sah ib 107

Tavprasaad Sw ayas 158

Ch aupai Sah ib 166

Anand Sah ib 178

Asa d i w ar 220

R eh ras 29 7

Kirtan Soh ila 343

rR

In Gurm uk h i, Devnagri and Rom an Script w ith translationand com m entary in Englis h of Japji Sah ib, Jaap Sah ib,Tavprasaad Sw ayas , Ch aupai, Anand Sah ib, As sa D i Vaar,Re h ras and K irtan Soh ila

Sri Guru Nanak Dev Ji

NITNEMGurbani: The Daily Prayers

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ForewordO n th is planet, Earth , th ere are alw ays new s of w ars

betw een different countrie s , tribe s , religious groups , etc in th enew s -papers . Som etim e s big pow ers induce and encouragew ars betw een sm aller countrie s w ith a view to s elling th e irw eapons and w ar-e q uipm ent. Som etim e s big countrie s inventsom e excus e or th e oth er just to invade a sm aller country forth e exploitation of its precious natural re source s , such as oil,iron ore, etc. etc. Such confrontations and subs e q uent de struc-tion of th e w ar-torn country furth er dam age its social,econom ic, cultural and religious fabric in th e form of religiousconvers ions , exploitation of w om en folk , loot of naturalresource s , etc. etc.

M ain caus e of such conflicts is one or m ore of th e fivelegendry vice s as enunciated by our religious leaders/s e ers i.e .lust, anger, greed, attach m ent and ego.

W h en th ings go out of h and i.e . th e pligh t of th e w ar-affected people becom e s unbearable, th e Alm igh ty s ends h ism e s s engers to save th e h um anity from th e large -scale carnageand de struction.

In 1469 C.E. Sri Guru Nanak Dev w as s ent by th e Lordto guide th e people. H e w as an em bodim ent of love,com pas s ion, faith , h um an broth erh ood, etc. W h en in com m un-ion w ith God, h e w ould s ing H is prais e s and give a les son ortw o to h is audience, w h eth er it w as Daulat Kh an Lodh i, M alikBh ago, Sajjan Th agg, Kauda Rak h as h etc.

H is teach ings and th os e of h is succe s sors and oth er saints(bh agats), bards , etc. from all over th e country and of differentfaith s are contained in Sri Guru Granth Sah ib, an ocean ofspiritual k now ledge . Th is spiritual k now ledge guide s us as to

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h ow to live in th e given social s et-up, earn our living, s h are ourearnings w ith th e needy, live a truth ful life, etc. Alth ough th eentire Gurbani contained in Sri Guru Granth Sah ib is e q uallybeneficial and w orth y of recitation, but Sri Guru Nanak Dev andh is succe s sors h ave pre scribed Asa di Vaar, Japji Sah ib, JaapSah ib, Sw aiye, Ch aupai, Anand Sah ib, Rah ras and K irtan Soh ilafor daily recitation as a nitnem at various tim e s of th e day.

Since th e s e banis h ave h ardly been translated in language soth er th an Punjabi, Dr. G.S. Ch uah an h as done a com m endablejob to bring out th e original texts of th e s e banis in Gurm uk h i,Devnagri and Rom an Scripts and th e ir m eanings w ith appro-priate explanations in Englis h , for th e benefit of th e non-Gurm uk h i k now ing and non-Punjabi s e e k ers/devotee s .

Th e spread of Guru Nanak Dev’s m e s sage of love andh um an broth erh ood h as becom e all th e m ore nece s sary in th isstrife -torn, m odern and m aterialistic age w h en clouds of w ark e ep on h overing on one part or th e oth er of th is planet. M ayth e people of th is beautiful planet live in peace!

I w is h Dr. G.S. Ch auh an all th e very be st in h is life .

Dr. Inderjit KaurPresident,

All India Pingalwara CharitableSociety (Regd.), Amritsar.

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PrefaceTh e Englis h translation of Japji Sah ib w ith trilingual

Gurbani text in Punjabi, Devnagri and Rom an Englis h w rittenby m e w as publis h ed 10 years back and w as very w ell rece ived.It w as follow ed by trilingual text and Englis h translation ofSuk h m ani Sah ib and now translation of Rah ras and K irtanSoh ila h as also been publis h ed. M y good friend Dr. Gurm uk hSingh Retd. D irector Language Dept. Punjab, sugge sted th at itw ould be a good idea if all Banis in Nit Ne m are com bined inone book . W h en I discus s ed w ith Sardar M uk h tar Singh H ony.Secretary All India Pingalw ara Ch aritable Society, h e encour-aged m e to undertak e th e w ork and prom is ed h is as s istance .

As per tradition, As sa D i Vaar is sung early in th e m orningbefore sunris e in all th e Gurdw aras . Th is com pos ition isprim arily by Sri Guru Nanak Dev in 24 paurie s . W h ilecom piling Guru Granth Sah ib, Guru Arjan Dev added slok as ,w h ich are on th e sam e subject as th e relevant Pauri. All paurisare by Guru Nanak Dev but th e slok as are by both Guru NanakDev and Guru Angad Dev.

Th e se slok as are before th e Pauri. As sa D i Vaar deals w ithth e m isconceptions and w rong practices prevalent in th e societyand aim s to enligh ten th e devotee about th e correct w ay of life .Singing and h earing of As sa D i Vaar early in th e m orning prepare sth e devotee to h ave correct fram e of m ind during th e day.

There are five compositions which are recited during theSikh baptism ceremony:-

1) Japji Sah ib. 2) Jaap Sah ib. 3) Tavprasaad Sw ayas . 4)Ch aupai and 5) Anand Sah ib. Th e s e com pos itions are arrangedin th is order by Sri Guru Gobind Singh w ith a view to generatefeelings of 1) Vivek or discrim ination by Japji Sah ib, 2)

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Vairagya or dispas s ion by Jaap Sah ib, 3) Feeling of surrenderto th e Alm igh ty by listening to th e Tavprasaad Sw ayas , 4)Ch aupai addre s s e s th e Lord w ith prayers to overcom e ourproblem s in th e daily life and 5) Blis s by listening to AnandSah ib. Th e devotee s recite th e s e com pos itions in th e m orning.In th e evening, follow ing suns et, Re h ras Sah ib is recited andKirtan Soh ila is recited just before retiring to th e bed. All th ecom pos itions in th e book are th erefore arranged in th e sam eorder.

Japji Sah ib is th e first and a very profound com pos ition.In fact, it is said th at w h ole Guru Granth Sah ib is an explanationof th e Japji Sah ib.

Suk h m ani Sah ib is also an im portant and s elf-containedcourse of instructions by Guru Arjan Dev. It is available in a separatebook publis h ed by All India Pingalw ara Ch aritable Society.

Teach ings of Sh ri Guru Nanak Dev and h is succe s sors areof universal nature relevant in all tim e s . Th is is th e reason th atGuru Nanak Dev traveled to far off lands , m et th e leaders ofall faith s and stre s s ed at universal broth erh ood of h um anityirre spective of caste, country and religion. It is unfortunate th atsom e ignorant and s elfis h persons are trying to put lim its to Sik hreligion. Som e people refus e to accept prasad at congregationsattended by non-s ik h s . M ost do not appreciate th e needs ofSik h s outs ide Punjab and w e do not find any Gurbani literaturein language s oth er th an Punjabi.

Th ere are a large num ber of Sik h s in Karnatk a, As sam andoth er areas w h o w ent w ith force s deputed by M ah araja RanjitSingh to Tipu Sultan and th os e w h o accom panied Guru TeghBah adur to As sam and s ettled th ere . Th e s e people h ave noliterature to give to th e ir ch ildren about Gurbani.

M y friend sardar H anum an Singh a retired Railw ay officerw as pre s ident of Gurdw ara in Bangalore th irty years back . H etranslated Japji Sah ib in Kanada language and publis h ed th etext and translation in Kanada and distributed it free . After th at

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th e new com m ittee m ostly from Punjab did not of both er. Sam ein th e story in th e oth er state s in India and oth er fore igncountrie s .

M ost of th e sch olars lik e Rabinder Nath Tagore as you w illfind in th e com m entary of Guru Nanak Dev's com pos ition"Dh anasari M ah alla 1 - Gagan M ai Th al…" in K irtan Soh ila h assaid th at th ere can be no better "arti" in prais e of th e Lord'sunivers e th an th is .

Fam ous Englis h sch olar G.B. Sh aw h as said, "Sik h ism isa universal religion, it is sad th at th ere is no propagation".

It is th erefore urgent nece s s ity for th e pre s ent generationof Sik h s to ris e above th e lim itation of state, caste and narrows elfis h intere sts and s erve th e caus e of Gurus by propagatingGuru's teach ings in all language s of India and th e w orld asne e de d.

I am also grateful to Sardar M uk h tar Singh Goraya, GenralSecy. Pingalw ara w h o h as gone th rough th e draft of th e booktw ice and m ade very us eful sugge stions .

W e w ould lik e to expre s s our grateful th ank s to Bibi DrInderjit Kaur Pre s ident All India Pingalw ara Society w h o h asencouraged th is w ork of translation and publication of Gurbanicom pos itions and th e ir circulation th rough Pingalw ara outlets .

Dr.G.S Chauhangschauhan1@rediffmail.com

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It w as indeed a great h onor for m e w h en m y fath er G.SCh auh an req ue sted m e to co-auth or th is book w ith h im .W ork ing on th is book h as be en an enligh tening journey for m e .Th is book is aim ed at educating youth on th e teach ings of GuruNanak Dev and h is succe s sors to ensure th at th e ph ilosoph y issafe and practiced correctly. W e h ope th at all th e readers tak eth e k now ledge of th e Gurus contained in th is book and applyit to th e ir lives . Th ough m any initiatives h ave been put forthby th e Gurdw aras of th e com m unity, m any young people findth at th ey can not relate to th e teach ings of th e Adi Granth , th eprim ary reason be ing th e inability to read Gurm uk h i andunderstand th e language of th e H oly Book th e Adi Granth . Th isis m ainly becaus e teach ing of Gurm uk h i is lim ited to a verysm all part of India now new Punjab. Th e believers in GuruNanak Dev are spread not only in India but all over th e globe .Englis h be ing m ost understood language; th is book is only abeginning. I w ould be h appy if th e believers in Guru NanakDev m anage translations in oth er w orld language s .

O ur country needs to focus on th e youth becaus e , w ith inth em , are th e leaders of tom orrow . Th e youth of th e m anyIndian com m unitie s , experience a s ens e of disconnect w ith th eteach ings of th e ir ow n faith . Th e spiritual teach ings are a m ustto enable us to face m any of th e trials and tribulations as todayw e live in a society w h ich blindly ape s th e w e st and is th ereforeh igh ly m aterialistic in its approach to life’s problem s . Regardingth e Sik h com m unity q uite often, m edia repre s entation and oth ercontrary depictions create feelings of detach m ent from one’scom m unity.

It is tim e th erefore to h elp strength en and develop th e trueidentity and h eritage of th e com m unity and reclaim it byensuring th at all h ave acce s s to th e beautiful teach ings of th isuniversal faith contained in th e Adi Granth

Dr. Meenakshi Rajanrajan.meenakshi@gmail.com

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JAPJI SAHIBAt Kartar Pur, Guru Nanak Dev’s disciples w ould get up

early in th e m orning and recite h ym ns of Guru Nanak Dev. Inth e evening, th ey w ould recite Re h ras and K irtan Soh ila atnigh t. Since th ere w as no specific com pos ition for recitation inth e m orning, Guru Ji as k ed Bh ai Le h na to prepare acom pos ition for recitation in th e m orning by culling h ym nsfrom h is w ork s . Guru Nanak gave all of h is w ork s to Bh ai Leh naand as k ed h im to s elect stanzas eulogizing God to be s et apart.

Bh ai Leh na began s electing th e stanzas . H e us ed to reciteth e stanzas to Guru Nanak every m orning and Guru Ji w ouldlook very carefully. Th us Bh ai Leh na s elected 38 stanzas andarranged th em in a very intere sting order so th at th e w h olecom pos ition becom e s a poem dealing w ith one q ue stion w h ichis faced by every one in h is life i.e . “H ow to break th e w allof false h ood (M aya) and h ow to ach ieve Truth ?”

Before th e first stanza, th ere is “M ool m antra” or th e bas icunderlying m antra by w h ich or th e concept in w h ich GuruNanak Dev de scribe s God w h os e prais e in sung in w h ole of“Sh ri Guru Granth Sah ib”. Th is is follow ed by a Slok a w h ichexplain, w h at is truth ? At th e end of 38 stanzas , th ere is anoth erslok a w h ich is com pos ition of Guru Angad Dev. Th is slok agives th e gist of Japji Sah ib. It is said th at th e M ool M antradescrib es basic concepts relating to th e Suprem e Being andJapji Sah ib d escrib es th e path to b e traveled to attain H im .

Th e nam e of th is com pos ition is “Jap” w h ich m eansrem em brance, devotion and m ediation. Th is is a very appro-priate nam e as th is com pos ition deals w ith an extrem elypertinent q ue stion in h um an life, “H ow to break th e w all offalse h ood (M aya) i.e . h ow to rem ove th e obstruction of M ayaw h ich prevents us from be ing finally absorbed in th e Alm igh ty

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Lord. Th e answ er is given by h im in th e next line of first stanzais , “by follow ing th e w ill of th e Lord w h ich h as be en w rittenby H im for us .” Th is in turn is ach ieved by us by rem em beringH is Nam e, devotion and m ediation i.e . Jap. “Ji” is added to th isnam e to s h ow re spect.

Th e full text deals w ith different stage s in th e progre s s ofth e adventurer from th e first stage w h en one becom e s aw areof one’s s eparation from God and after pas s ing th roughdifferent stage s of purification, rem em brance, s inging of prais e ,m editation, realisation of h is pre s ence in all h is creation andach ieves final absorption in th e Lord. It is full cours e ofinstructions step by step. In th e fourth stanza, Guru Ji says th atm orning am bros ial h our in th e be st tim e for m editating on th eprais e of th e Lord. In th e fifth stanza, it is stated th at th e Lordis inde scribable and H e is in th e universal sustainer and w es h ould never forget H im .

In th e 8th to 11th stanzas , Guru Ji h as advis ed us to listento w h at w e say in th e m ediation. Th is is th e eas ie st w ay toconcentrate and becom e one m inded. W h en tw o s ens e s i.e .spe ech and h earing are concentrated upon, th e m ind doe s notvacillate and it h elps to gain a num ber of attainm ents listed inth e s e stanzas . Th e next stage is to accept in th e inner m ind andact on w h at w e are saying in th e prayers in our daily lives . (M ererepetition of th e h oly vers e s is lik e reading th e pre scription andform ula of th e m edicine and not tak ing th e m edicine its elf.) Th eim portance of it is explained in stanzas tw elve to fifteen. In th e16th stanza, it is stated th at if one perfects th e teach ings up toth is stage, one attains full control of h is s ens e s and is acceptedas “Panch ” or th e “ch os en one”.

In th e stanzas 17 to 19 , Guru Ji explains th e m ost sough tafter q ue stions lik e; w h y are people good or bad? W h y doe sGod give m is ery or sorrow ? Etc. Stanza no. 20 explains th e “lawof k arm a i.e . caus e and effect” and h ow to e scape th e cycle ofcaus e and effect? In th e 21st to 25th stanzas , Guru Ji h asde scribed a num ber of im portant is sue s to enligh ten th e devotee

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about th e Lord’s creation. In th e 26th stanza, Guru Ji de scribe sth e Lord’s s h op and its w are s i.e . th e th ings th e saints distributeto enligh ten th e devotee s . Th e Lord’s uniq ue court is de scribedin th e 27th stanza.

In th e 28th stanzas , th e true s ignificance of variousreligious s ym bols of different religions are de scribed toenligh ten th e devotee so th at h e doe s not lay too m uch stre s son th e outw ard s ym bols and th us forget th e true objective. Inth e 34th to 37th stanzas , five im portant stage s of spiritualprogre s s or th e inner developm ent of th e devotee are de scribed.Th e s e stage s are :-

(1) Dh aram K h and or th e region of th e w orldly dutie s .

(2) Gyan Kh an or th e region of k now ledge .

(3) Saram Kh and or th e region of earne st effort to im plem ent

th e k now ledge .

(4) Karam Kh and or th e region of D ivine Grace .

(5) Sach K h and or th e region of Truth , th e h igh e st stage .In the 38th stanza, Guru Ji has described the qualities

which a true teacher has to acquire before one can be blessed

by the Lord to teach His Divine message or become a prophet.

Th u s Japji Sah ib is a com plete cours e of instruction foran ordinary person to graduate to th e h igh e st level. Th is gu ide,th ough dealing w ith th e m ost difficult subject, is put in verys im ple and understandable term inology and language. Th eidea of m ak ing th is com pos ition to be recited in th e earlym orning h ours is th at it s ettles in th e inner depth of th e m indof th e devotee and h e acts on it. M ere recitation is lik e readingth e pre scription and not tak ing th e m edicine . It h as nobeneficial effect.

In th e last slok a, Guru Ji h as as sured th at such a pilgrimon h is path not only obtains h is ow n salvation and is acceptedby H im w ith th e devotee’s face s h ining, but h e carrie s m anyw ith h im to th e sam e goal. Th is is precis ely th e reason, w h y

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all th e religions lay so m uch stre s s on th e as sociation w ith th esaints . If one as sociate s w ith th e saints , th ere is every pos s ibilityth at th ey w ill tak e h im acros s th e ocean of M aya to m erge w ithGod and attain salvation. Th ree th ings are im portant for anydevotee (1) deep aspiration, (2) constant rem em brance of H isNam e and (3) as sociation w ith th e saints w h o w ill guide h imat th e critical stage s of progre s s w h ere one is lik ely to falter anddrop out.-

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Japji SahibM ool M antra literally m eans" Bas ic concepts relating to th e

Suprem e ." As per tradition, in th e beginning of all book s , th ereis prais e of th e Guru or th e M aster. Th is is also Know n as"M angalach aran" i.e . offering at th e feet of th e Lord or th e Guru.W h ile editing Guru Granth Sah ib, th e h oly book of th e Sik h s ,Guru Arjun Dev, th e fifth Guru of th e Sik h s , h as given first placeto th e M ool M antra.

In th e s e few w ords , Guru Nanak Dev h as attem pted tode scribe th e un-de scribable, th e alm igh ty Suprem e Being, aboutw h om , th e w h ole book is w ritten. Th is M ool M antra h as be engiven again in th e beginning of each "Raga" and beforeim portant com pos itions of Guru Granth Sah ib. Reader w ill h avean idea from th e M ool M antra, th e bas ic concepts relating toth e Suprem e i.e . H e is beyond h um an lim itations and H e is all,all…(ad infinitum ) and is ach ievable w h en H is grace so de s ire sand not as a m atter of righ t or rew ard for one's austeritie s , goodor noble deeds .

< siq nwmu krqw purKu inrBau inrvYruAkwl mUriq AjUnI sYBM gur pRswid ]

1 AoMkwr siq n wmu krq w purKu in rBau in rv YruAkwl mUriq AjUn I s YB M gur pRswid ]

Ik onk ar, Satnam , Karta Purak h , Nirbh au , Nirvair,Ak al M urat, Ajooni Saibh ang, Gurprasadi.

Ik onk ar :Th is cons ists of th e m um eral "1" in th e beginning w h ich

m eans God is only one . M ool M antra is th e explanation of "1"and Japji Sah ib is explanation of M ool M antra. It is also saidth at w h ole of Guru Granth Sah ib is explanation of Japji Sah ib.

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Th ere is lot of controversy about H is be ing, Unm anife st,m anife st or be ing both . Th e vedic literature is full of th iscontroversy. Th e follw ers of Adi Sh ank rach arya believe in"Advaitism " i.e . one God but th os e of M adh vach arya believein "Dvaitism " i.e . H e is m anife st as w ell as unm anife st i.e . th ereare tw o Gods . Guru Nanak Dev h as follow ed a s im ple non-controvers ial path . H e says H e is one . H e is non-m anife st asw ell as m anife st but th e sam e O ne is both form s or aspects . Th isis called "Vas h is h t Advaitism ". O nk ar is m ade of tw o w ords ,O m (un-m anife st) and Kar (m anife st). Th is m eans th at th oughH e is both Un-m anife st as w ell as m anife st, in reality H e is oneonly.

Satnam :H e is "Sat" (eternal i.e . H e doe s not undergo any ch ange).

H is Nam e is also eternal. Guru Nanak Dev's path is h igh lydependent on m editating on or rem em bering H is Nam e i.e . w h yin th e beginning its elf h e h as clarified th at H is Nam e is eternaland by rem em bering H is Nam e, w e are rem em bering H im only.'Sat' is a Sans k rit w ord w h ich m eans true or eternal. Since th isis an im portant concept on w h ich th e w h ole ph ilosoph y isbas ed, Guru h as very k indly fully explained th is concept in th eslok a w h ich follow s th e M ool M antra.

Karta Purak h :'Karta' in Sans k rit m eans doer and 'Purak h ' m eans Atm a

or Spirit. Karta th erefore m eans th at H e is th e Creator, Sustainer,M aintainer and De stroyer of th is m anife st creation w h ich w ecall univers e . For any creation, th e artist, say a potter needs clay,and th e s k ill to m ak e th e pot. But God create s th e vis iblecreation out of H im s elf, after creation H e m aintains it, suppliesall th e needed objects and also de stroye s it at H is w ill.

Karta is follow ed by Purak h . H e in H is m anife st form w h ilecreating, doe s not loos e any part of H im , as is our norm alconception i.e . th e w h ole reduce s w h en a part is tak en out ofit, God is Infinite, O m nipotent and th erefore rem ains w h ole.Th is is w h y th ere is anoth er nam e for God i.e . "Parm atm a" i.e .

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H igh e st Atm a or Infinite Atm a. H e is th erefore O m nipotent,O m nipre s ent and O m niscient. Purak h th erefore m eans , h e ispre s ent in H is creation.

Nirb h au :Nirb h au m eans w h o is devoid of fear. In various scripture s

of different religions , som e gods are stronger th an oth ers andth erefore som e gods are afraid of oth ers . H ere Guru Nanak Devexplains th at s ince H e is only one w ith out any oth er e q ual toH im , H e is not afraid of any body. Th us H e is devoid of fear.Incidentally, H e m ak e s H is saints also devoid of fear w h en H edecide s to be stow th em w ith k now ledge or "Atam Gyan", th eybecom e fearles s . Saint Kabir in h is slok a no 22 in Sri GuruGranth Sah ib h as said th at h e is h appy w ith death as it is onlyafter death (i.e . dispas s ion from th e ph ys ical body) th at oneach ieves th e h igh e st blis s .

Nirvair :Nirvair m eans , devoid of enm ity tow ards anybody. Since

H e is one, all creation is H is , and part of H im , w ith w h om w illH e h ave enm ity? Som e religions teach about God getting angryat s inners and punis h ing H is enem ie s . Th is is illogical. H ow canGod ever be angry w ith or an enem y of h is ow n creation i.e .H im s elf? H e is all m erciful, k ind, generous and alw aysbe stow ing grace on everybody, good, bad or indifferent. Evenw h en H e m ak e s som e body suffer, it is foundation forsom eth ing good or is trying to teach a les son so th at one m ayget rid of a bad h abit or m entality. Guru Nanak Dev h as veryk indly clarified in th e beginning its elf th at H e is never ourenem y and w e need not be afraid of H im as such . H e is allm erciful. W e can alw ays approach H im as our benefactor.

Ak al M urat:Ak al is beyond tim e and M urat is th e substance or

Existence or Nam e of Lord. Ak al M urat m eans Existence w h ichis beyond th e effect of tim e . Th is is natural corollary of "Sat"i.e . eternal. Anyth ing w h ich is eternal, i.e . doe s not ch ange, isnot affected by tim e and th erefore is eternal. H ere Guru Nanak

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Dev h as stre s s ed th at H is existence is beyond tim e, space andcausality i.e . H e is not bound by lim itations of tim e, space andlaw of Karm a or "action and it's fruit" th eory.

Ajooni :

Ajooni m eans w h o is not born i.e . H e is beyond th e cycleof birth and death i.e . cycle of re -incarnations . H e is one of k indand th ere is nobody e q ual to H im . Th ere is th erefore no q ue stionof H is be ing born as som ebody els e . H ence H e is beyond birth sand death s and re -incarnations .

Saibh ang :After h aving stated th at H e w as not born, th e q ue stion

aris e s , h ow did h e com e into be ing? H ere Guru Nanak Devansw ers th is q ue stion. H e created H im s elf. Nobody els e createdH im . H e is s elf-created and s elf-lum inous . Unlik e th e w orldcreated by H im w h ich s h ine s w ith H is ligh t, H e s h ine s w ith H isow n ligh t.

Gur Prasadi :After h aving explained m ain q ualitie s or ch aracteristics of

th e Suprem e Being, natural q ue stion w h ich aris e s in th e m indof a devotee is , h ow to reach H im ? Guru Nanak Dev answ ersth is q ue stion by saying th at H e can be reach ed or approach edonly by w ith H is ow n grace .

Th is is a very im portant is sue . Lot of people try to obtainacce s s to H im by good actions , vis iting h oly places , tak ing bathin h oly rivers and tank s , varioius austeritie s , m editation andyogic asanas (posture s) etc. Guru Nanak Dev says , th e s e areall us eles s (th e s e practice s only h elp cleans e th e m ind) andunles s and until H is grace is upon you, you can not reach H im .

God h as created th is univers e and all be ings . All th e w orldand created be ings w ork as per H is ligh t or "Jiva Atm a". H eis beyond th e reach of h um an faculties lik e s ens e s , m ind anintellect. O ne h as th erefore to ris e above th e faculties toperce ive H im . Th is ris ing above th e s ens e s , m ind and intellectcom e s w ith H is grace .

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Guru Nanak Dev in th e tw o slok as and 38 stanzass ystem atically develops th e subject and explains step by step,h ow a devotee s h ould progre s s , avoid pit-falls and finally obtainth e Ncetar of H is Grace and ach ieve final deliverance from th ecycle of birth s and death s . Such a devotee not only ach ievs th egift for h im s elf but carrie s m any oth ers also w ith h im .

Th is can be explained w ith an exam ple. Th e ocean is th edepos itory of all w ater on th is earth . Som e of th e w aterevaporate s w ith h eat of th e sun, form s clouds and com e s toplains , valleys and m ountains as rain. Som e w ater gets frozenas ice on th e m ountains , som e w ater flow s into rivers , back toocean and yet som e w ater gets trapped in th e citie s , ponds andlak e s . But th e de s ire of all of th e w ater is to return to its sourcei.e . th e ocean. But only th e luck y w ater com e s back . Th is h asbe en beautifully explained by Guru Ram Das in "Rah ras":

aP. sigbjRp lF apN hg qjdh mm apN dWV sPuj w'hg Vjdh mm ugb u.a

ldF a[ij t[vp mm dru'e dqv drApdCbj l.u'eg q[vp mm

\bjlj qhvj 4|

rq njhvkÅ lHk rq> gh ekfg AA rq> fcu nwtk dksbZ ukfg AAthv tUr lfHk rsjk [ksyq AA fotksx fey foNqfM+;k latksxhesyq AA (vklk egyk þ)

Tu driyao sabh tujh h i m ah e . Tujh bin duja k oi nah e . Jiya jantsabh tera k h el. Vijog m il vicuriya sanjogi m e .

(Asa Mah alla 4)You are th e ocean and every th ing is in yours elf only. You

are th e source . Except you th ere is noth ing. All th e creation andlife is Your play. You are th e O ne w h o s eparate s som e be ingsfrom You and w ith Your grace, join th em w ith Yours elf again.

] jpu ]

] jpu ]

...Jap...

Th e nam e of th is com pos iton is Jap or rem em brance of

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H is Nam e . H aving de scribed th e Lord in M ool M antra, now Sh riGuru Nanak Dev state s in th e follow ing slok a, H e is th at w h ichis th ere at all tim e s , past, pre s ent and future . O nly such Lordis to be rem ebered.

Awid scu jugwid scu ]hY BI scu nwnk hosI BI scu ]1]

Awid s cu jugwid s cu ]h Y BI scu n wn k h osI BI scu ] 1]

Adi Sach , Jugadi Sach ,H ai bh i Sach Nanak h os i bh i Sach . (1)

In th is slok a, Guru Nanak Dev h as explained and definedw h at is 'Sat' in th e M ool M antra. 'Truth ' or 'Sat' is th at w h ichdoe s not ch ange w ith tim e . Th is is th e yard-stick to te st w h eth ersom eth ing is 'Truth ' or not. According to Guru Nanak Dev, onlyGod or Suprem e Being is Truth i.e . H e w as true in th e beginningw h en th ere w as noth ing els e, H e w as true w h en th e age s oryugas started, H e is true today and H e s h all be true in th e futurealso.

As per th is yard-stick , all th e m aterial objects in th e w orld,h um an body, s ens e s , m ind, intellect, m an m ade gods , god-de s s e s etc. fail to pas s th is te st and are th erefore not w orth w h ileobjects to get attach ed to. W e s h ould th erefore rem em ber, prais eand approach for favours only th e Eternal O ne and O ne only.

Stanza 1 H ow to R ealise th e True O ne? Accept H is W ill.

socY soic n hoveI jy socI lK vwr ] cupY cup n hoveI jy lwie rhw

ilv qwr ] BuiKAw BuK n auqrI jy bMnw purIAw Bwr ] shs isAwxpw

lK hoih q iek n clY nwil ] ikv sicAwrw hoeIAY ikv kUVY qutY

pwil ] hukim rjweI clxw nwnk iliKAw nwil ]1]

socY s oic n h ov eI jy s ocI lK v wr ] cupY cup n h ov eIjy lwie rh w ilv q wr ] BuiKAw BuK n auq rI jy bMn w purIAwBwr] s h s isAwx pw lK h oih q iek n clY n wil ] ikv

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sicAwrw h oeIAY ikv kUV Y q ut Y pwil ] h ukim rjweI clx w n wn kiliKAw n wil ] 1]

1) Soch e Soch na h ovai je soch i lak h var. 2) Ch upe ch up nah ovai je lai rah a liv tar. 3) Bh u k h ia bh u k h na utri je bana puriabh ar. 4) Sah as s ianpa lak h h oh i ta ik na ch ale nal. 4) Kivsach iara h oiae k iv k u re tute pal? 5) H u k an rajai ch alanaNanak Lik h iya nal. (1)

To understand th e correct m eaning, it is nece s sary to getat th e underlying concept of th is stanza. All th e creation on th isearth including th e h um ans are part of H im , h ave beens eparated from H im becuas e of th e ir actions in m illions of lives .O ur aim is to finally get absorbed in H im but th ere is s eparationor w h at Guru Nanak Dev de scribe s as 'w all of untruth ' w h ichis veiling H is view from us . H e h as rais ed a pertinent q ue stionin line no. (5) H ow can w e be suitable for daw n of Truth inus? and h ow th e w all of untruth betw een us and H im be brok en?

As per various traditions in spiritualism , th ere are differenttech niq ue s for preparation in ach ieving th e goal of Godrealisation. Th e s e are briefly, purity of m ind, calm nes s of m ind,contentm ent of m ind and obtaining w is dom by readingscripture s . Th e s e are all preparatory m eans for ach ieving th egoal. But w ith pas sage of tim e and due to ignorance, th e s em eans h ave been tak en as an end by som e devotee s and th eyspend w h ole of th e ir lives by stre s s ing on any one of th e aspectsonly. Guru Nanak Dev, in th e first stanza its elf h as cautionedth e devotee to avoid th is pit-fall and h as given th e correctansw er to th is q ue stion i.e . accept th e W ill of God w h ich H eh as ordained for us .

1) Som e people h ave obs e s s ion for ph ys ical cleanlines s .Th ey h ave m any bath s , w as h th e ir cloth e s everytim e th eytouch som ebody and do not allow any one to touch th e irfood. Th ey also th ink th at m ere bath in a h oly place w illm ak e th em pure . H ere Guru Nanak Dev says th at even ifyou tak e bath a lak h s of tim e s , you do not becom e pure

(26)Nitnem

enough to m eet H im becaus e im purity of m ind doe s notgo by cleaning of th e body.

2) Som e people th ink th at by m erely k e eping q uiet, th ey m ayreach th e goal of God realization. Guru Nanak Dev saysth at even if you m aintain constant, deep and long s ilence,it is not pos s ible to s ilence evil propens itie s of m ind w h ichis e s s ential pre -condition for God-realisation.

3) Som e people th ink th at by collecting big treasure s ofpos s e s s ions , th ey can satisfy th e ir h unger and be content,w h ich is anoth er pre -re q uis ite for God realization. GuruNanak Dev de scribe s h ere th at by pos s e s s ing innum erablepos s e s s ions i.e . w ealth of all w orlds , one's h unger for m oreis not appeas ed.

4) Anoth er m eth od em ployed by som e is to collect w isdomby studying h oly book s , scripture s etc. Guru Nanak Devsays th at even if one h as a lot of w isdom s , noth ingaccom panie s h im on h is final journey. W h ich m eans th atno am ount of w isdom is h elpful in God realisation?

5) H ere tw o q ue stions h ave been rais ed. O ne, h ow to becom etruth ful i.e ., pure enough to rece ive God? And h ow tobreak th e w all of untruth w h ich s eparate s us from H im ?

6) Th is line is answ er to th ese q uestions. H e says th at you acceptand follow th e W ill of God w h ich is w ritten by H im for us. (1)

Acceptance of W ill of God doe s not m ean th at w e s h ouldnot do anyth ing and leave everyth ing to H im becaus e H e h asdecided if for us . As you proceed furth er, th e exact s ignificanceof acceptance and follow ing th e W ill of God becom e s clear.

To illustrate th is , w e h ave a story. O ne devotee as k ed GuruGobind Singh to s h ow th e exam ple of a Sik h w h o h as acceptedGod's w ill. Guru ji as k ed h im to go to Kabul and gave th e nam eand addre s s of th e exalted Sik h th ere . W h en th e devoteereach ed and located th e addre s s , h e found lot of h ustle andbustle at th e Sik h 's h ous e . O n inq uiry h e w as told th at th e Sik hw as in th e inner part of h ous e and w as re spectfully led to h im .Th e vis itor w as rece ived w ith re spect and w as as k ed to stay for

(27)Nitnem

a few days th ere . All arrangem ents w ere m ade for h is com fort.

Actually, th e Sik h 's son w as to get m arried and th e fe stivitie sw ere going on. Everyone w as m erry and in celebration m ood butth e Sik h w as peaceful, m editative and busy preparing a coffin.Th e vis itor noticed th is but ignored th e obs ervation.

Th e m arriage w ent off h appily. Th e bride cam e to th egroom 's h ous e . Th ere w ere celebrations all around.But, on th enigh t of m arriage, a cobra stung th e bride -groom and h e died.Th e m ood in th e h ous e ch anged to gloom . No body k new w h atto do. Th ere w as w eeping and crying all around but th ere w asno ch ange in th e m ood of th e Sik h . H e coolly took out th e coffinprepared by h im earlier and th e crem ation of th e bride -groomw as perform ed.

As th e usual cerem onie s after th e death w ere perform ed andth e life returned to near norm al, th e visitor as k ed for perm is s ionto leave. Before departing, h e as k ed th e Sik h th at s ince as itappears , h e k new about h is son's death , w h y did h e not get th em arriage cancelled and saved h is daugh ter-in-law th e w idow -h ood? And th at in spite of th e catastroph y of h is son's death be ingk now n to h im , h e w as absolutely calm , peaceful and notdisturbed? Th e Sik h explained to th e vis itor th at alth ough h ek new God's W ill, but h e w ound not interfere in H is sch em e ofth ings . It w as th e de stiny of h is son and daugh ter-in-law and h ecould not interfere w ith it. Secondly, h e accepted and follow edH is W ill fully and w as th erefore not disturbed.

Th is is real Karam Yoga. Do your duty but leave th e re sultto H im . Accept th e fruit of your actions as you w ould acceptPrasad (grace) from th e tem ple i.e . do not q ue stion th e q uantityand q uality of th e prasad or grace and accept as gracefully asyou can. Th is is called "Prasad Bh aw na" or "grace m ood." Th em ore tim e you are in "Prasad Bh aw na" better it is . Finally w h enyou succeed to be in th is stage all th e tim e along w ith constantrem em brance of H is Nam e, th at is th e goal ach ieved. You h averealized H im .

(28)Nitnem

Now Guru Nanak Dev tells us m ore about H is W ill in nextstanzas .

Stanza 2 Follow H is W ill and Get R id of Ego

hukmI hovin Awkwr hukmu n kihAw jweI ] hukmI hovin jIA hukim

imlY vifAweI ] hukmI auqmu nIcu hukim iliK duK suK pweIAih ] ieknw

hukmI bKsIs ieik hukmI sdw BvweIAih ] hukmY AMdir sBu ko bwhir

hukm n koie ] nwnk hukmY jy buJY q haumY khY n koie ]2]

h ukmI h ov in Awkwr h ukmu n kih Aw jweI ] h ukmI h ov injIA h ukim imlY v ifAweI ] h ukmI auq mu n Icu h ukim iliKduK s uK pweIAih ] iekn w h ukmI bKsIs ieik h ukmI s dwBv weIAih ] h ukmY AMdir sBu ko bwh ir h ukm n koie ]n wn k h ukmY jy buJY q h aumY kh Y n koie ] 2]

1) H u k m i h oven ak ar, h u k am na k ah ia jai. 2) H u k m i h ove jia,h u k am m ilai vadiai. 3) H u k m i utam neech , h u k am lik h du k hs u k h paiah . 4) Ik na h u k m i bak h s is , ik h u k m i sada bh aw aiah .5) H u k m e under sabh k o, bah ar h u k am na k oi. 6) Nanakh u k m e je bujh e , ta h aum e k ah e na k oi. (2)

In th is stanza,Guru Nanak Dev h as furth er dw elt on H isW ill to illustrate h ow unfath om able is H is W ill? It isincom pre h ens ible. W e h um ans , inspite of our extrem e lim ita-tions , th ink ours elves to be too big, pow erful and rich or w is eand do not stop telling oth ers about it. Th is is all ego w h ichconcerns only I, M E, and M INE. Th e ego is th e greate st obstaclefor h um ans to attain God. H ere Guru Nanak Dev h as verylucidly explained th at it is God w h o doe s everyth ing lik ecreating all form s , lives; grants th em greatne s s; m ak e s th emh igh , low ; lets th em enjoy h appines s , m is ery; som e are releas edfrom th e cycle of birth s and death s w h ereas oth ers continue inth is unending cycle. W h en everyth ing is controlled by H is W illand noth ing is outs ide , if one understands all about pow er ofH is W ill, w h ere is th e q ue stion of a h um an h aving h is ego?

1) H is w ill is incom pre h ens ible, and inde scribable. All

(29)Nitnem

creation of form s is done under H is w ill. All m anife stationin th is univers e is as per H is w ill.

2) All form s of life are created under H is W ill and it is asper H is W ill th at th e h um ans h ave been bles s ed w ith th eglory of all existence .Th e creations are in different stage s of evolution lik e

ins entient, vegetable, anim al and h um an. Th e s e are bles s ed w ithdifferent levels of consciousne s s . Th e first tw o stage s h ave nom ind of th e ir ow n. Th e anim als h ave m ind but it's expre s s ionis instinctive. Th e h um ans h ave in addition to m ind, intellect,reason and w ill and th us H e h as m ade h um ans th e crow n ofcreation or h as granted th em th e glory of existence .

3) It is in H is W ill th at som e becom e h igh and som e low andin th e sam e W ill th ey reap pleasure or pain as per H is w rit.H ere Guru Nanak Dev explains th at th e Law of Karm aO perate s under H is W ill.

4) It is in H is W ill th at som e are bles s ed w ith m uk ti orliberation and som e are de stined to go round and roundin transm igration.

5) Th us , all are under H is w ill and nobody outs ide it.6) Guru Nanak Dev says th at one w h o understands th at it is

all H is W ill, s h all not h ave any sm all ego of h is ow n. H owbeautiful! W h at a w onderful rem edy for th e m ost dreadeddis eas e of th is w orld! (2)

Stanza 3 H ow Different People Visualize H im Differentlyas per M anifestation of H is W ill

gwvY ko qwxu hovY iksY qwxu ] gwvY ko dwiq jwxY nIswxu ] gwvY ko

gux vifAweIAw cwr ] gwvY ko ividAw ivKmu vIcwru ] gwvY ko swij

kry qnu Kyh ] gwvY ko jIA lY iPir dyh ] gwvY ko jwpY idsY dUir ]

gwvY ko vyKY hwdrw hdUir ] kQnw kQI n AwvY qoit ] kiQ kiQ kQI

kotI koit koit ] dydw dy lYdy Qik pwih ] jugw jugMqir KwhI Kwih ]

hukmI hukmu clwey rwhu ] nwnk ivgsY vyprvwhu ]3]

gwv Y ko q wx u h ov Y iks Y q wx u ] gwv Y ko dwiq jwx Y n Iswx u]gwv Y ko gux v ifAweIAw cwr ] gwv Y ko iv idAw iv Kmu

(30)Nitnem

v Icwru] gwv Y ko swij kry q n u Kyh ] gwv Y ko jIA lY iPir dyh] gwv Y ko jwpY ids Y dUir ] gwv Y ko v yKY h wdrw h dUir] k Q n wkQ I n Awv Y q oit ] kiQ kiQ k Q I kot I koit koit ] dydw dylYdy Q ik pwih ] jugw jugMq ir Kwh I Kwih ] h ukmI h ukmu clweyrwh u ] n wn k iv gs Y v yprv wh u ] 3]

1) Gave k o tan h ove k is e tan. 2) Gave k o dat jane nisan. 3)Gave k o gun vadiaia ch ar. 4) Gave k o vidya vik h am vich ar.5) Gave k o saj k are tan k h e h . 6) Gave k o jia lai ph ir de h . 7)Gave k o jape dis e dur. 8) Gave k o vaik h e h adra h adur. 9 )Kath ana Kath i no ave tot. 10) Kath k ath k ath i k oti k ot k ot. 11)Dainda de lainde th ak pah e . 12) Juga jugantar k h ah i k h ah e .13) H u k m i h u k am ch alae rah u . 14) Nanak vigs e veparvah u .(3)

Th e idea of understanding H is W ill as given in th e last lineof stanza 2, is furth er am plified in th is stanza. H e and H is W illis un-fath om able and is m anife sted in as m any aspects . H um anbe ings , becaus e of lim itations inh erent in th em are able to h aveonly lim ited view of H is lim itles s W ill and creation. Every onew ith h is lim ited vis ion, training, back ground, environm ent etc.s e e s one or a few aspects , of H is W ill and s ings H is prais e asper th at particular aspect of gift h e h as rece ived from H im .

O nly th e m ost perfect perce iver, a rare ph enom enon, canfind Truth i.e . H is W ill in an unalloyed form . O th ers distort it,th rough th e im pact of th e ir ow n ego. Th us m an interprets Truthin h is ow n level of uns elfis h ne s s , h is understanding and h ism ental m ak e up. In fact m an even create s h is ow n gods , in h isow n im age and th e s e gods m ay som etim e s be a m ere figm entof h is im agination.

A typical exam ple of th is is im age s of Lords Buddh a andRam a etc. found in different parts of th e w orld. Alth ough th esam e person is expre s s ed in statue s , but th e feature s ch angefrom typically Indian to Ch ines e , Japane s e or Tibetan depend-ing upon th e artists w h o visualize and m ak e th em .

(31)Nitnem

In th e last tw o lines of th is stanza, Guru Nanak Dev h asagain stre s s ed th at it is H is W ill th at is carrying on th e w orldproce s s and in spite of th e unfath om able com plexitie s ofcreation, carefree Lord enjoys H is play born out of H is blis s .

1) Th os e w h o h ave pow er, s ing th e prais e of th e Lord for th eim m ens e of pow er pos s e s s ed by H im .

2) Som e s ing in prais e of H is gifts , tak ing th e gifts as a s ignof H is benevolence .

3) Som e s ing about H is beauteous virtue s and great q ualitie s .4) Som e w h o h ave acq uired som e k now ledge, s ing about

m ost difficult th ough ts and w isdom pos s e s s ed by H im .5) Som e s ing becaus e H e create s th e bodie s and th en

de stroys th em , converting bodie s into as h e s .6) O th ers s ing becaus e H e tak e s life from one body and puts

into aoth er one i.e transm igration.7) Som e s ing becaus e H e appears very far to th em .8) O th ers s ing becaus e H e appears to be pre s ent everyw h ere

and is s e en in everyth ing, every be ing and everyone .9 ) Th ere is no end of de scriptions w h ich people h ave given

of H im .10) And it is m illions and m illions th at h ave given th e ir ow n

vers ions of H im .11) H e gives so m any gifts and in such q uantitie s th at th e

rece ivers get tired of rece iving.12) And th ey eat and consum e th e gifts th rough age s and age s

i.e . th ousands of years lik e yugas (Satyug, Duapar, Tretaand Kalyuga etc.)

13) All th is w onderful h appenings are tak ing place only as perO rdainer's W ill.

14) Guru Nanak Dev says , H e , th e care free Lord is enjoyingH is play born out H is Blis s . (3)

Stanza 4 H is Nam e and Intese Love for H im , Guru'sPrecept for Understanding H is W ill

swcw swihbu swcu nwie BwiKAw Bwau Apwru ] AwKih mMgih dyih dyihdwiq kry dwqwru ] Pyir ik AgY rKIAY ijqu idsY drbwru ] muhO ik

(32)Nitnem

bolxu bolIAY ijqu suix Dry ipAwru ] AMimRq vylw scu nwau vifAweIivcwru ] krmI AwvY kpVw ndrI moKu duAwru ] nwnk eyvY jwxIAY sBuAwpy sicAwru ]4]

swcw swih bu swcu n wie BwiKAw Bwau Apwru ] AwKih m Mgih dyihdyih dwiq kry dwq wru ] Pyir ik AgY rKIAY ijq u ids Y drbwru ]muh O ik bolx u bolIAY ijq u s uix Dry ipAwru ] AMimRq v ylw s cun wau v ifAweI iv cwru ] krmI Awv Y kpV w n drI moKu duAwru ] n wn keyv Y jwx IAY sBu Awpy sicAwru ] 4]

1)Saach a sah eb saach naae bh aak h ia bh ao apaar. 2)Aak h aem angae de h de h daat k are daataar. 3)Ph er k e age rak h iae jitdisae darbaar. 4) M u h on k e bolan boleeae jit sun dh araypiaar. 5) Am rit vela sach nao vadeaaee veech aar. 6) Karm eeaavae k apra nadre e m ok h duaar. 7) Nanak aevae jaaneeaesabh aape sach eaar (4)

Continuing th e subject of understanding H is W ill, GuruNanak Dev h as given a pre scription in th is stanza by follow ingw h ich , H e w ill not only love us but also s h ow H is court andbe gracious enough to grant us salvation. In th e first and s econdline, Guru Nanak Dev h as given th e q ualitie s of th e Lord. Tw oansw ers to th e s e q ue stions and h is recipe are in line no. 5. Lines6 and 7 are th e effect of correct us e of th e recipe.

1) H e th e Lord is th e Truth and H is Nam e is also Truth . Th isis in fact repetition of 'Sat Nam ' of M ool M antra. Repetitionw as nece s sary becaus e now Guru Nanak Dev is com ingto th e subject of H is nam e . H is language is "intens ivelove". H e re sponds only to intens e love. O th erw is e h e isbeyond th e bounds of com pre h ens ion.

2) All th e people of th is w orld are alw ays as k ing and beggingof H im for everyth ing and H e , th e generous benefactor isalw ays giving.

3) Since H e is giving everyth ing to us , th en w h at is th at w em ay offer H im , so th at w e m ay be able to s e e H is court?

4) W h at type of language or speech s h ould w e speak , afterh earing w h ich , H e s h ould start loving us?

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5) Guru Nanak Dev h as given th e answ er to th e s e q ue stionsin th is line. In th e early m orning am bros ial h ours ,rem em ber th e true Nam e (Line1) and m editate about H isexcellent q ualitie s .

6) and 7) W ith th e experience of rem em bering H is Nam e andm editating on H is D ivine q ualitie s , w e w ill realize th at itis H e th e Truth , everyw h ere and in everyth ing. Alth oughit is pos s ible to ach ieve a noble birth as a re sult of goodactions or Karm a but th e releas e from th e cycle oftransm igration and acceptance at H is court's door is onlypos s ible w ith H is grace w h ich follow s realization of H isO m nipre s ence and O m nipotence .Th us th e Nam e is not m erely recitation or expre s s ing th em aje sty of God h ead but translating H is q ualitie s in one'sow n life . So by dw elling on th e Nam e, th e re sult is th attruth , love, goodne s s , h um ility, faith and s ervice flownaturally and spontaneously, from th e devotee, as th ey dofrom H im , becaus e th e devotee, becom e s th e im age of th eLord, h e m erge s in H im . (4)

Stanza 5 Som e M ore Glory of Th e Suprem e Being to H elpUnderstand H is W ill

In th e last stanza, line no. 5, Guru Nanak Dev h asem ph as ized rem em brance of H is Nam e and m editation on H isGlory in th e m orning h ours as a h elp in understanding H is W ill.In th e next tw o stanzas , h e h as sung furth er glorie s w ithem ph as is th at Nam e and Glory be sung only of one Suprem eBeing and none oth er.

Th e need of th is em ph as is is w ith a view th at m ost of th edevotee s , in th e initial stage s of spiritual pilgrim age needcrutch e s of som e vis ible form s and th en th ey get stuck . Th eydo not ris e above th e stage of personal God to im personal God.

W h en a devotee attains th e stage of "Seh aj" or care freestage, all distinctions of nam e and form disappear. Even in th ebeginning, th e devotee m ust understand th at nam e s and form s

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us ed by h im are m ere s ym bols and th e pow er be h ind th e s e isth e Suprem e Being only.

QwipAw n jwie kIqw n hoie ] Awpy Awip inrMjnu soie ] ijin syivAwiqin pwieAw mwnu ] nwnk gwvIAY guxI inDwnu ] gwvIAY suxIAY minrKIAY Bwau ] duKu prhir suKu Gir lY jwie ] gurmuiK nwdM gurmuiK vydMgurmuiK rihAw smweI ] guru eIsru guru gorKu brmw guru pwrbqI mweI ]jy hau jwxw AwKw nwhI khxw kQnu n jweI ] gurw iek dyih buJweI ]sBnw jIAw kw ieku dwqw so mY ivsir n jweI ]5]

Q wipAw n jwie kIq w n h oie ] Awpy Awip in rMjn u s oie ] ijinsyiv Aw iq in pwieAw mwn u ] n wn k gwv IAY gux I in Dwn u ] gwv IAYsux IAY min rKIAY Bwau ] duKu prh ir s uKu Gir lY jwie ] gurmuiKn wd M gurmuiK v yd M gurmuiK rih Aw s mweI ] guru eIsru guru gorKu brmwguru pwrbq I mweI ] jy h au jwx w AwKw n wh I kh x w k Q n u n jweI]gurw iek dyih buJweI ] sBn w jIAw kw ieku dwq w s o mY iv sirn jweI ] 5]

1) Th aapiya na jaye k e etaa na h oye . 2) Ape aap Niranjan Soi.3) Jin savia tin paiya m ann. 4) Nanak gaviye guni nidh an. 5)Gaviye s uniye m un rak h iye bh au . 6) Du k h parh ar s u k h gh arle jai. 7) Gurm u k h nadang gurm u k h vedang, gurm u k h rah iyasam ai. 8) Gur isar gur Gorak h Barm a gur Parbati M ai. 9 ) Jeh au jana ak h a nah in k ah na k ath an na jai. 10) Guran ik de hbujh ai. 11) Sabh na jiyan k a ik data, so m ai vis ir na jai. (5)

In th e stanza, Guru Nanak Dev h as introduced anoth erpractice i.e . s inging H is prais e w h o is th e treasure of all th eq ualitie s of excellence and h as furth er declared th at if one s ingsH is prais e , listens to it and h as love for everybody in one's h eart,all h is pain and suffering is dispelled and all h appines s w illabide in h im .

H e h as furth er em ph as ized th at for any spiritual effort tobear fruit, it m ust be related to Suprem e Being w h o is beyondm aterial conditions , treasure s of all excellence and is O ne andonly O ne, giver of all life and everyth ing els e .

Anoth er new th ing brough t about in th e 10th line is guru

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or teach er and h is teach ing. Guru cons ists of tw o syllables , 'gu'and 'ru'. Th is m eans one w h o dispels dark ne s s and brings ligh t.As per Indian ph ilosoph y, w h en som ebody is sufficientlyprepared on th e spiritual path to rece ive guidance, God in th egarb of guru appears on th e scene . God provide s guru and guruleads one to God. Th us w h en Guru Nanak Dev h as s e en th atth e devotee w ith acceptance of H is W ill, repetition of H is Nam e,m editation on H is q ualitie s etc., h as sufficiently purifiedh im s elf, so guru's w ork can start, h as introduced th e conceptof guru and h is teach ings .

1) God can ne ith er be re stricted in one place or location lik etem ple etc. nor can be created in th e lik ene s s of an im ageetc.

2) H e, w h o is beyond m aya or m aterial conditions , createdH im s elf (Saibh ang in M ool M antra). H e is beyond anylim itation of q uality or q uantity.

3) W h o-so-ever s erves H im is an exalted one .4) Guru Nanak Dev says , let us s ing th e prais e of such a

treasure of excellence .5) Let us s ing and h ear H is glorie s and ens h rine H is love in

our h earts .6) W h o ever is able to do so, s h all dispel h is pain and find

abiding h appines s in h is h eart.7) And 8) D ifferent disciplines in H induism follow different

traditions and h ave different objects and Gods for w ors h ip.Th e Yogis are after celestial sounds k now n as "nadas'.Som e follow and w ors h ip "Vedas". Som e w ors h ip Sh iva,som e Gorak h Nath , som e Brah m a and oth ers m oth erParvati, consort of Sh iva in various form s as Durga or Kalietc. H ere Guru Nanak Dev w ants to em ph as ize th at it isguru of gurus i.e . Suprem e Being w h o is Nad, Ved, Sh iva,Gorak h , Brah m a, Parvati but also is all pervading, ineveryth ing and everyone . Th us h e w ants one to ris e aboveH is im age s and m editate only on O ne suprem e Being.

9 ) H e is beyond de scription. Even if I k new , I can not sayanyth ing becaus e H e is beyond w ords .

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10) And 11) O m y Guru, pleas e m ak e m e understand oneth ing th at H e , th e suprem e Being is only one and th at H eis giver of all life i.e . H e is th e creator, sustainer andprotector of all type of life and th at I s h ould never forgetH im . (5)

Stanza 6 Purification W ith Guru's Grace

qIriQ nwvw jy iqsu Bwvw ivxu Bwxy ik nwie krI ] jyqI isriT aupweIvyKw ivxu krmw ik imlY leI ] miq ivic rqn jvwhr mwixk jy iekgur kI isK suxI ] gurw iek dyih buJweI ] sBnw jIAw kw ieku dwqwso mY ivsir n jweI ]6]

q IriQ n wv w jy iq s u Bwv w iv x u Bwx y ik n wie krI ] jyq I isriTaupweI v yKw iv x u krmw ik imlY leI ] miq iv ic rq n jv wh rmwix k jy iek gur kI isK s ux I ] gurw iek dyih buJweI ] sBn wjIAw kw ieku dwq w s o mY iv sir n jweI ]6]

1) Tirath nava je tis bh ava, vin bh ane k e nai k ari. 2) Jeti s irthupai vek h an, vin k arm a k e m ile lai. 3) M ut vich ratan jaw ah arm anik je ik gur k i s ik h s uni. 4) Gura ik de h bujh ai. 5) Sabh najia k a ik data so m ain vis ir na jai. (6)

In th is staza, Guru Nanak Dev h as brough t in th e conceptof pilgrim age to h oly places for purification and furth ereducation of th e devotee to prepare h im for m ore im portant giftsof God. Great persons , w ould s et up places of pilgrim age w h ereall th e noble souls of th os e tim e s w ould as s em ble in largenum bers lik e "Kum bh m elas" to exch ange view s , standardizeth e procedure s for w ors h ip and provide guidance to th edevotee s . All such places w ere m ostly e stablis h ed on th e bank sof rivers , lak e s and if th is w as not pos s ible, big tank s w ereconstructed to provide place for bath ing. H aridw ar, Varanas i,Allah abad, M ath ura, Nas ik and Pus h k ar are typical exam ples ."Kum bh m ela" is h eld at definite intervals by rotation.

O riginally, bath ing w as for ph ys ical cleanlines s before th ew ors h ip in th e tem ple etc. But slow ly, bath becam e th e onlyobjective of pilgrim age . Th is is only pervertion of original

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objective but th e proverb in line (1) i.e . "Tirath nava" i.e . bathat th e h oly place is m eant to s erve th e original purpos e ofpurification of soul, as sociation w ith w is e m en as s em bled atth e s e places and not only th e ritual bath .

In th is stanza reference is m ade to "k arm a" or pre -ordainedW ill of th e Lord and vis it to th e h oly places w h ere one m eetsth e saints . For liberation, Sri Guru Granth Sah ib h as de scribedtw o source s "Poorab lik h iya paiya, Nanak sant sah ai" i.e . onee ith er gets liberated due to h is "Karm a" or w ith th e h elp ofsaints . Th is is also explained by saint Kabir in h is slok a no. 231in Sri Guru Granth Sah ib, According to h im , if it is pre -ordainedfor one, h e m eets th e saints and ach ieves liberation.

1) I m ay vis it h oly places (m ak e as sociation w ith w is e m enand purify m ys elf) only if it is H is W ill. Purification of th edevotee and provis ion of m eans for purification isdependent upon H is W ill.

2) All H is creation th at I can appre h end, gets only w h at isde stined for it by H is W ill.

3) In th e above line, Guru Nanak Dev h as explained th e lawof Karm a. But th ere is som eth ing k now n as Grace w h ichis over-riding th e Law of Karm a becaus e God is Suprem e .It is H is rule but H e is above H is rule of k arm a. Th ereforein th e next line, Guru Nanak Dev explains th at if a devoteelistens to th e teach ings of h is guru, h is m ind and intellectw ill becom e very strong and rich as if th e s e are full ofprecious stone s lik e diam onds etc. W h at is th at advice orteach ing is in th e next tw o lines .

4) And 5) O m y Guru! Pleas e m ak e m e understand one th ingth at H e , th e Suprem e Being, is only O ne and th at H e isgiver of all life i.e . H e is th e creator, sustainer and protectorof all type of life and th at I s h ould never forget H im .

Stnaza 7 H is Grace is M ore W orth w h ile Th an All W orldlyPosse ssions

jy jug cwry Awrjw hor dsUxI hoie ] nvw KMfw ivic jwxIAY nwil clY

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sBu koie ] cMgw nwau rKwie kY jsu kIriq jig lyie ] jy iqsu ndirn AwveI q vwq n puCY ky ] kItw AMdir kItu kir dosI dosu Dry ]nwnk inrguix guxu kry guxvMiqAw guxu dy ] qyhw koie n suJeI ijiqsu guxu koie kry ]7]

jy jug cwry Awrjw h or dsUx I h oie ] n v w KMfw iv ic jwx IAYn wil clY sBu koie ] c Mgw n wau rKwie kY jsu kIriq jiglyie ] jy iq su n dir n Awv eI q v wq n puCY ky ] kIt w AMdirkIt u kir dosI dosu Dry ] n wn k in rguix gux u kry gux v Miq Awgux u dy ] q yh w koie n suJeI ij iq su gux u koie kry ]7]

1) Je Jug ch are arja, h or dasuni h oi. 2) Nava k h anda vich janiye,nal ch ale sabh k oi. 3) Ch anga nau rak h ai k e jas k irat jag lei. 4)Je Tis Nadar na avai ta vat na puch h e k e. 5) Kita under k it k ar,dos i dos dh are. 6) Nanak nirgun gun k are gunwantian gun de.7) Teh a k oi na sujh ai je tis gun k oi k are. (7)

Th ere are certain pit falls in th e spiritual pilgrim age lik elove for a long life, good nam e and h igh rank etc. Th e s e arenot bad in th em s elves but s h ould not becom e th e aim s . Th e finalaim s h ould be to m erge in th e Suprem e and one s h ould beindifferent to th e s e pow ers and pos s e s s ions . W h en a m anpos s e s s e s th e soul of a beggar, th e m aterial w ell be ing can alsoh ave th e ir utility and m eaning. It enables th e spirit and fles hto w ork in unison. For instance, if a m an w as engaged in th es ervice of th e Lord and on th at account got th e w ealth , loveand loyalty of th e people and th en h e us e s th e sam e to advanceGod's caus e s , h e w as fulfilling th e h igh e st de stiny. O n th e oth erh and, lust for pow er, pos s e s s ions , titles , nam e or fam e, couldk ill h um anity and corrupt th e society. It is th e s e tw o oppos iteaspects th at are tak en up in th is stanza.

1) If som ebody h ad a very long life e q ual to four age s (SatYuga, Treta Yuga, Duw apar Yuga and Kali Yuga) andeven ten tim e s of th at,

2) If one h ad built such h igh reputation th at, h e be k now nin all th e nine continents of th e w orld and th at everybodyin th is w orld follow ed h is lead,

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3) If one h ad earned such a good nam e th at h e w as prais edand h onoured in w h ole of th e w orld.

Note: Th e s e are th e h igh e st ach ievem ents pos s ible in th e w orldbut th e s e pale into ins ignificance com pared to God'sgrace .

4) H e w ould still be w orth noth ing if h e did not w in th e graceof th e Lord.

5) H e w ould just be a w orm am ong w orm s and w ould beadjudged a s inner am ong th e s inners .

6) Guru Nanak Dev says , th e Lord m ak e s th os e w ith outvirtue as virtuous and adds m ore virtue s to th os e w h oalready pos s e s s th em .

7) Th ere is none w h atsoever w h o m ay add any m ore virtueto H is virtue s .

Note: From th e 6th line, w e m ay note th at h e h as re -as suredth at th e s inners need not be disappointed for ever. Th e m ercifulLord is alw ays th ere to redeem th em .

Stanzas 8 to 11 Listening to H is Nam e Products R ich nessof M ind

Th e next e igh t stanzas are in glorification of H is Nam e.Th e first four are about listening and th e next four are aboutth os e w h o accept and m ould H is Nam e in th e ir life style or inoth er w ords get absorbed in H is Nam e.

Listening to Nam e is not m ere proce s s of h earing butinclude s s inging prais e , k irtan (m us ical s inging w ith instru-m ents), reading and recitation of scripture s etc. W h en onelistens to w h at one says , th e m ind is attuned to it and it goe sinto our consciousne s s . Th us th e "w orld" and consciousne s sjoin w h ich is th e object of our m editation practice . From th ebeginning, Guru Nanak D ev h as be en explaining aboutaccepting and follow ing H is W ill, repetition of H is Nam e in th em orning h ours . Now h e h as added listening to H is Nam e. Soby now th e devotee h as attained h is peace of m ind, pois e andh appines s th rough th e pow er of H is Nam e, w h o is O ne,

(40)Nitnem

s ource of absolute pow er, peace and blis s . Slow ly, th e q ualitie sof th e Lord start w earing on to th e devotee . Th e s e four stanzasare th erefore de scription of one w h o is in th is stage .

W h en such a devotee lives w ith full faith in H is W ill, h ecan h ave no fear of death . In fact, to destroy fear of death , isto live in h arm ony w ith th e Lord of Death . Total fearles snes s andpreparation for ph ys ical death is th e object of all religions of th ew orld. Saint Kabir h as correctly described w h en h e says, "Th edeath , of w h ich th e w orld is afraid, is a blis s to m y m ind, becaus eit is only after facing death th at one finds th e eternal blis s".

Such a devotee is exalted m orally and spiritually. In factit is h is balance and e q uipois e , and th e w ay h e look s at th ingson th e ph ys ical plane, th at h as sprung from h is m oral stature .H e is pos s e s s ed of peace, contentm ent and w isdom as againstth re e gunas* of m aya or th re e q ualitie s of m aya i.e . peace,de s ire and pas s ion (Sattvik , Rajs ik and Tam s ik gunas). H eengage s h im s elf in th e s ervice of com m unity; as a spiritualguide, h e obtains understanding about various w orldly andspiritual truth s .

*Note: Guna in sans k rit m eans rope w h ich binde s one to m ayaor illus ion.

suixAY isD pIr suir nwQ ] suixAY Driq Dvl Awkws ] suixAY dIploA pwqwl ] suixAY poih n skY kwlu ] nwnk Bgqw sdw ivgwsu ]suixAY dUK pwp kw nwsu ]8]

s uix AY is D pIr s uir n wQ ] s uix AY Driq D v l Awkws ] s uix AYdIp loA pwq wl ] s uix AY poih n skY kwlu ] n wn k Bgq w s dwiv gwsu] s uix AY dUK pwp kw n ws u ] 8 ]

1) Suniye s idh pir s u r nath . 2) Suniye dh arat, dh aval ak as . 3)Suniye deep loa patal. 4) Suniye poh na sak e k al. 5) Nanakbh agra sada vigas . 6) Suniye dook h pap k a nas . (8)

1) By listening to H is Nam e, th e devotee reach e s th e statusand acq uire s th e pow ers of s idh as (H indu saints), pirs

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(M uslim saints), gods and nath s (Yogi's gurus).2) By listening to H is Nam e, th e devotee understands all facts

about th e earth , th e superstition of so called bullsupporting th e earth on it's h orns , and th e s k ie s etc.

3) By listening to H is Nam e, th e devotee understands th epow er of th e Lord pervading th e islands , th e w orlds andth e underw orlds .

4) By listening to H is Nam e, th e devotee is freed from th efear of death or th e death can not approach h im , as h e isliberated from th e cycle of birth s and death s .

5) And 6.) Guru Nanak Dev says th at such a devotee isalw ays in a state of blis s becaus e by listening to H is Nam e,all h is s ins and sorrow s are de stroyed. (8)

suixAY eIsru brmw ieMdu ] suixAY muiK swlwhx m µdu ] suixAY jog jugiqqin Byd ] suixAY swsq isimRiq vyd ] nwnk Bgqw sdw ivgwsu ]suixAY dUK pwp kw nwsu ]9]

s uix AY eIsru brmw ieMdu ] s uix AY muiK swlwh x m Mdu ] s uix AYjog jugiq q in Byd ] s uix AY sws q isimRiq v yd ] n wn k Bgq ws dw iv gwsu] s uix AY dUK pwp kw n ws u ] 9 ]

1) Suniye Isar Barm a Indu . 2) Suniye m u k h salah an m und.3) Suniye jog jugat tun bh ed. 4) Suniye sasat s im irit Ved. 5)Nanak bh agta sada vigas . 6) Suniye dook h pap k a nas . (9 )

1) By listening to H is Nam e, th e devotee com e s to th e fullunderstanding of th e God of Death (Sh iva) God of creation(Brah m a) and th e k ing of Gods (Indra). (Th e s e no longerrem ain a m ystry to h im .)

2) By th e pow er of listening to H is Nam e, even th os e w h oare bad or unh oly persons , becom e h oly and gain suchh igh status th at every body prais e s th em . ( In Indianh istory, story of Bh agat Valm ik i is w ell k now n. H e w as arobber and absolutely illiterate . But w ith th e pow er of RamNaam , h e becam e a great sage and w rote "Ram ayana". H eis k now n and re spected for th is .)

3) W ith th e pow er of listening to H is Nam e, th e devotee is

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able to understand th e s ecrets of finding union w ith Godand th e s ecret pow ers of various parts of our body, m indand intellect (lik e ch ak ras and k undilini etc.)

4) W ith th e pow er of listening to H is Nam e, th e devoteeunderstands th e true im plications of h oly scripture s lik eSastras , Sim ritie s and Vedas .

5) And 6. Guru Nanak Dev says th at such a devotee is alw aysin a state of blis s becaus e by listening to H is Nam e, allh is s ins and sorrow s are de stroyed. (9 )

suixAY squ sMqoKu igAwnu ] suixAY ATsiT kw iesnwnu ] suixAY piV

piV pwvih mwnu ] suixAY lwgY shij iDAwnu ] nwnk Bgqw sdw ivgwsu ]

suixAY dUK pwp kw nwsu ]10]

s uix AY s q u s Mq oKu igAwn u ] s uix AY AT s iT kw ies n wn u ]s uix AY piV piV pwv ih mwn u ] s uix AY lwgY s h ij iDAwn u ]n wn k Bgq w s dw iv gwsu ] s uix AY dUK pwp kw n ws u ] 10 ]

1) Suniye s ut santok h Gyan. 2) Suniye ath sath k a isnan. 3)Suniye par par pavh i m aan. 4) Suniye lage sah aj dh yan. 5)Nanak bh agta sada vigas . 6) Suniye dook h pap k a nas . (10)

1) W ith th e pow er of listening to H is Nam e, th e devoteeacq uire s th e q ualitie s of generos ity, contentm ent andk now ledge . (Th is is a w onderful balance of q ualitie s , w ithfull k now ledge of th ings and contentm ent, th e devotee isenrich ed w ith generos ity. Th e trouble w ith th e w orld is th atm ost of th e people only w ant to tak e and not to give oreven give back w h at th ey h ave to return. Th is beggarm entality of only tak ing and not giving aris e s becaus e oflack of gratitude, contentm ent and k now ledge . Th isbeggar m entality h appens to be one of th e greate st curs e sof our tim e s .)

2) W ith th e pow er of listening to H is Nam e, th e devotee gainsth e sam e m erit as is gained by tak ing bath at all th e s ixtye igh t h oly places in India.

3) W ith th e pow er of listening to H is Nam e, th e devotee is

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able to understand inner m eaning of h oly book s andacq uire s h onour and re spect.

4) W ith th e pow er of listening to H is Nam e, th e devotee isable to fix h is m ind on th e Lord effortles sly. H e doe s noth ave to do various exercis e s , (asanas) and difficultpractice s adopted by Yogis etc.

5) And 6. Guru Nanak Dev says th at such a devotee is alw aysin a state of blis s becaus e all h is s ins and sorrow s arede stroyed by listening to H is Nam e. (10)

suixAY srw guxw ky gwh ] suixAY syK pIr pwiqswh ] suixAY AMDy pwvih

rwhu ] suixAY hwQ hovY Asgwhu ] nwnk Bgqw sdw ivgwsu ] suixAY

dUK pwp kw nwsu ]11]

s uix AY srw gux w ky gwh ] s uix AY syK pIr pwiq swh ] s uix AYAMDy pwv ih rwh u ] s uix AY h wQ h ov Y Asgwh u ] n wn k Bgq ws dw iv gwsu] s uix AY dUK pwp kw n ws u ] 11]

1) Suniye s ara guna k e gah . 2) Suniye s aik h pir patsah . 3)Suniye andh e pavah e rah . 4) Suniye h ath h ove asgah . 5)Nanak bh agta sada vigas . 6) Suniye dook h pap k a nas . (11)

1) W ith th e pow er of listening to H is Nam e, th e devotee isable to fath om th e oceans of virtue s (i.e . h e acq uire soceans of virtue s by H is Grace .)

2) W ith th e pow er of listening to H is Nam e, th e devoteebecom e s fit to s erve as s h aik h s and pirs (Th e s e are h ighpos itions as per M uslim tradition) and rulers .

3) W ith th e pow er of listening to H is Nam e, even th e ignorantfind th e path of spiritual progre s s . (exam ple of Bh agatValm ik i in line 2 of stanza 9 ).

4) W ith th e pow er of listening to H is Nam e, th e devotee isable to understand th e endles s ocean of m aya i.e . th isw orld. (w h ich is not pos s ible oth erw is e .)

5) And 6. Guru Nanak Dev says th at such a devotee is alw aysin a state of blis s becaus e all h is s ins and sorrow s arede stroyed by listening to H is Nam e. (11)

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Stanza 12 to 15 O ne W h o Accepts H is W ill is Accepted atH is Court

By now th e devotee h as m ade progre s s from listening toH is Nam e and collecting inform ation from th e w is e andscripture s etc. to a stage w h ere h e accepts and believes in H isNam e and h as m oulded H is Nam e in h is life . In oth er w ords ,h e is not only repeating H is Nam e; h e is w h olly absorbed andbecom e s one w ith H is Nam e. Th is is a very exalted state . GuruNanak Dev says th at th ere are no w ords w h ich can de scribe th estate of such a devotee . H e ris e s above th e m aterial conditionsand th re e q ualitie s of m aya and h as th us realized th e Lord w h ois beyond m aya, Pure, Im m aculate "Niranjan".

Th e proce s s of absorption or convers ion into th e D ivineis not sudden or easy. Th e devotee h as th row n aw ay h is sm allself i.e . ego w ith all its m anife stations in th e form of w rath , lust,de s ire s and oth er pas s ions and cons e q uently h is unh appines stoo. It w ill h elp to expre s s th is proce s s of convers ion th roughfour traditional stage s of com m unication w ith th e Lord (1)vaik h ari (2) m adh yam (3) pasyanti and (4) para. In th e initialstage s , our com m unication w ith th e Lord, our Japa or repetitionof H is Nam e is over our tongue . Th is stage is articulate andexternal. Th e w ords are in gros s form . Th is is action form ofJapa or vaik h ari.

Th e next is m adh ayam or m iddle stage of Japa in w h ichboth th e vital and low er regions function. Som e effort isre q uired for th is stage . Th e next stage pasyanti, repre s ents , Japain low er joyous regions , inovolving illum inating vis ion and ourm ind is m ore involved in th is stage .

Th e last stage of Japa i.e . para is transcendental, beyondm aya, beyond m aterial cons iderations i.e . Im m aculate, Pure"Niranjan". Th e devotee h as reach ed th is stage by now w h ichis de scribed in next four stanzas . In Gurbani, th is is called"Ajapa Jap" i.e . Jap w h ich doe s not req uire any effort and isautom atic and continuous . M ah aris h i Ram ana of Tiruvannam alai

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h as de scribed th is Japa lik e continuous flow of clarified butter(gh e e) or a m ountain stream i.e . w ith out break . Th is is alsocalled "Atut Ch intan" or continuous rem em brance .

At th is stage, th e devotee h as ris en above narrow loyaltiesof com m unity, race country or religion. H e s e e s Lord ineverybody and every w h ere . Th is is actually th e stage ofliberation or m uk ti or h eaven, becaus e h e is free from bondageof m aya. Th e concept of h eaven w h ere one enjoys juicy fruit,rich w ines , beautiful w om en and no w ork to do is a m isnom erand m isleading.

Th e devotee is a m an of k now ledge as w ell as a s ervantof H is creation, s erves and saves th os e w h o follow h im . H e isfit to w ork as a spiritual guide and need not go about s e e k ingguidance from outs ide , becaus e th e Suprem e Guide ins ide h imh as revealed everyth ing to h im .

m µny kI giq khI n jwie ] jy ko khY ipCY pCuqwie ] kwgid klm

n ilKxhwru ] mMny kw bih krin vIcwru ] AYsw nwmu inrMjnu hoie ]

jy ko mMin jwxY min koie ]12]

m Mn y kI giq kh I n jwie ] jy ko kh Y ipCY pCuq wie ] kwgidklm n ilKx h wru ] m Mn y kw bih krin v Icwru ] AYsw n wmu in rMjn uh oie ] jy ko m Min jwx Y min koie ] 12]1) M ane k i gat k ah i na jai. 2) Je k o k ah e pich h e pach h tai. 3)Kagad k alam na lik h an h ar. 4) M ane k a bah e k aran vich ar.5) Aisa Naam Niranjan h oi. 6) Je k o m unn jane m un k oi. (12)

1) Th e state of one, w h o accepts and believes in H is W ill andNam e, is in-de scribable.

2) If som e body m ak e s an attem pt to de scribe , h e w ill be anutter failure and w ill th ere fore repent later for h avingm ade an attem pt.

3) No am ount of papers and pens can accom m odate andw rite th e prais e of such a devotee .

4) Th os e w h o try to as s e s s such a devotee's state w ill s it andcontinue w ith th e as s e s sm ent and w ill not be able tocom plete, becaus e it is beyond as s e s sm ent.

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5) And 6. H is Nam e and H is Glory is Pure and im m aculate,it is ens h rined in devotee's h eart. It is only th os e w h o h avetruly believed in H is Nam e and experienced such a statecan k now . But such devotee s are rare . (12)

mMnY suriq hovY min buiD ] mMnY sgl Bvx kI suiD ] mMnY muih cotwnw Kwie ] mMnY jm kY swiQ n jwie ] AYsw nwmu inrMjnu hoie ] jy komMin jwxY min koie ]13]

m Mn Y s uriq h ov Y min buiD ] m Mn Y s gl Bv x kI s uiD ] m Mn Y muihcot w n w Kwie ] m Mn Y jm kY swiQ n jwie ] AYsw n wmu in rMjn uh oie ] jy ko m Min jwx Y min koie ] 13]

1) M ane su rat h ovai m un budh . 2) M ane sagal bh avan k i s udh .3) M ane m u h ch ota na k h ai. 4) M ane jum k e sath na jai. 5)Aisa Naam Niranjan h oi. 6) Je k o m unn jane m un k oi. (13)

1) Th e devotee, w h o believes in H is Nam e, h as h is m ind andintellect opened up to H igh er D ivine Consciousne s s .

2) Th e devotee, w h o believes in H is Nam e, h as aw arene s sextending to all sph ere s of h um an and out-w orldlyexistence .

3) And 4.) Th e devotee, w h o believes in H is Nam e, doe s notface th e God of Death becaus e h e ris e s beyond birth anddeath and th erefore doe s not h ave to face any giving ofaccount, or punis h m ent for h is k arm a, such an exalted soulris e s above k arm a as w ell as th e cycle of birth and death .

5) And 6.) H is Nam e and H is Glory is Pure and Im m aculate,it is ens h rined in devotee's h eart. It is only th os e w h o h avetruly believed in H is Nam e and experienced such a statecan k now , But such devotee s are rare . (13)

mMnY mwrig Twk n pwie ] m µnY piq isau prgtu jwie ] m µnY mgu nclY pMQu ] mMnY Drm syqI snbMDu ] AYsw nwmu inrMjnu hoie ] jy ko mMinjwxY min koie ]14]

m Mn Y mwrig T wk n pwie ] m Mn Y piq isau prgt u jwie ] m Mn Y mgu

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n clY pMQ u ] m Mn Y Drm syq I s n bMDu ] AYsw n wmu in rMjn u h oie ]jy ko m Min jwx Y min koie ] 14]

1) M ane m arag th ak na pai. 2) M ane put s iu pargat jai.3) M ane m ug na ch ale panth . 4) M ane dh aram s eti sanbandh .5) Aisa Naam Niranjan h oi. 6) je k o m unn jane m un k oi. (14)

1) Th e devotee w h o believes in H is Nam e, doe s not m eet anyobstacle in h is spiritual path . It is said th at if w e w alk onestep tow ard God, H e com e s ten steps tow ards us , th ereforeth ere is no q ue stion for any obstacle in th e path of suchan exalted devotee .

2) Such a devotee com m ands re spect in th is w orld and goe sw ith h onour to th e next.

3) And 4.) Such a devotee doe s not follow any narrow creed,religion or th ink ing becaus e h e is as s ociated w ith"Dh arm a", th e True Religion of th e Lord.

5) And 6.) H is Nam e and Glory is Pure and Im m aculate, itis ens h rined in devotee's h eart. It is only th os e , w h o h avetruly believed in H is Nam e and experienced such a statecan k now . But such devotee s are rare . (14)

mMnY pwvih moKu duAwru ] mMnY prvwrY swDwru ] mMnY qrY qwry guru isK ]mMnY nwnk Bvih n iBK ] AYsw nwmu inrMjnu hoie ] jy ko mMin jwxYmin koie ]15]

m Mn Y pwv ih moKu duAwru ] m Mn Y prv wrY swDwru ] m Mn Y q rY q wry guruisK ] m Mn Y n wn k Bv ih n iBK ] AYsw n wmu in rMjn u h oie ]jy ko m Min jwx Y min koie ] 15]

1) M ane pavah i m ok h duar. 2) M ane parvare sadh ar. 3) M anetare taare gur s ik h . 4) M ane Nanak bh aw e h na bh ik h . 5) AisaNaam Niranjan h oi. 6) Je k o m unn jane m un k oi. (15)

1) Such a devotee w h o believe in H is Nam e finds acceptancein H is court i.e . h e gets salvation.

2) Such a devotee w h o believes in H is Nam e, h elps h is fam ilyalso in attaining spirituality.

3) Such a devotee w h o believes in H is Nam e, first saves

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h im s elf and later if h e is a teach er, h e saves h is follow erstoo.

4) Guru Nanak Dev says th at such a devotee w h o believesin H is Nam e doe s not go about begging for guidance . (H eonly s e e k s advice of God s eated in h is h eart.)

5) And 6.) H is Nam e and Glory are Pure and Im m aculate,it is ens h rined in devotee's h eart. It is only th os e , w h o h avetruly believed in H is Nam e and experienced such as statecan k now . But such devotee s are rare . (15)

Stanza 16, Th e Devotee is Now R eady for Next Stage,Discrim ination or "Vivek

Now th at th e devotee's m ind is fully trained to th ink of Godin every be ing and every w h ere , h is soul is elevated, h e iscom plete in all re spects , and is th erefore accepted by th e Lordas H is ow n and by th e people as th e ir leader. Guru Nanak Devth erefore calls h im "Panch ", one w h o is accepted by people asth e ir repre s entative.

H e is involved in spiritual h um anism about w h ich th e greatsage Aurobindo h as said, "Th e fundam ental idea is th atm ank ind is th e God-h ead to be w ors h iped and s erved by m anand th at th e re spect, th e s ervice and th e progre s s of h um anbe ings and h um an life, are th e ch ief duty and ch ief aim of th eh um an sprit. No oth er idol, ne ith er th e nation, th e state th efam ily, nor anyth ing els e ough t to tak e it's place, th ey are onlyw orth y or re spect so far as th ey are im age s of th e h um an spiritand ens h rine and add to its s elf m anife station". Sim ilars entim ents w ere expre s s ed by M r. M .K . Gnadh i "I amendeavouring to s e e God th rough th e s ervice of h um anity, forI k now th at God is ne ith er in h eaven nor dow n below but inevery h eart."

Th is very noble th ough t is expre s s ed in th e end of th estanza by Guru Nanak Dev.

In th e first four lines Guru Nanak Dev h as explainedgreatne s s of th e devotee w h o h as reach ed th e state of "Panch a".

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i.e . h as full control on h is five s ens e s . Th en h e follow s on toth e Great Glory of Alm igh ty and h as discus s ed certain verylogical is sue s regarding H is creation i.e . univers e , nature etc.H ere Guru Nanak Dev expects th e devotee to graduate to bea m an of discrim ination i.e . "Vivek ". H e starts analyzing w h atis righ t and w h at is w rong.

Parm as h nsa Ram ak ris h na h as beautifully explained th em etam orph os is of a "m an of faith " to "m an of discrim ination"in a parable. H e says , God is a vast ocean encom pas s ingeveryth ing on th is univers e . First th e devotee, w h o is not ableto com pre h end "Nirguna" or unm anife st aspect of God,w ors h ips H im in a m anife st or "Sargun" aspect i.e . an idol, anam e, a m antra or any oth er aspect. W h en h is faith becom e svery intens e , som e w ater of th e vast ocean freeze s to s h ow th em anife st form of "h is God" to h im as a "vis ion". Th is increas e sh is devotion and th e God bles s e s h im w ith pow er ofdiscrim ination. Th e h eat of h is faith and discrim ination, m eltsth e ice of m anife st form back to w ater. Th en th e devotee is ableto appre h end w h ole of th e ocean or th e unm anife st aspect ofGod. Th is w ill be clear from th e exam ple of saint Nam dev w h ow as an idol w ors h ipper earlier and ch anged over to aw ors h ipper of Un-m anife st God. Pleas e refer to m y look , “Baniof Bah ats” publis h ed by All India Pingalw ara Ch aritable SocietyAm rtisar (INDIA) or s end m e a re q ue st for E-copy.

H ere Guru Nanak Dev is bles s ing th e devotee w ith pow erof discrim ination. Th e "Panch a" w h o h as already ach ieved greatem inence, goe s on to dive deep into creation of univers e , natureand th en w ith full understanding of th e inner s ecrets , s ervesm ank ind as per H is w ill. Guru Nanak Dev h as declared th at onlyth at w ork w h ich pleas e s H im is good.

p µc prvwx p µc prDwnu ] p µcy pwvih drgih mwnu ] p µcy sohih dirrwjwnu ] p µcw kw guru eyku iDAwnu ] jy ko khY krY ivcwru ] krqy kYkrxY nwhI sumwru ] DOlu Drmu dieAw kw pUqu ] sMqoKu Qwip riKAw ijinsUiq ] jy ko bUJY hovY sicAwru ] DvlY aupir kyqw Bwru ] DrqI horuprY horu horu ] iqs qy Bwru qlY kvxu joru ] jIA jwiq rMgw ky nwv ]

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sBnw iliKAw vuVI klwm ] eyhu lyKw iliK jwxY koie ] lyKw iliKAwkyqw hoie ] kyqw qwxu suAwilhu rUpu ] kyqI dwiq jwxY kOxu kUqu ] kIqwpswau eyko kvwau ] iqs qy hoey lK drIAwau ] kudriq kvx khwvIcwru ] vwirAw n jwvw eyk vwr ] jo quDu BwvY sweI BlI kwr ]qU sdw slwmiq inrMkwr ]16]

pNMc prv wx pMc prDwn u ] pMcy pwv ih drgih mwn u ] pMcy s oh ihdir rwjwn u ] pMcw kw guru eyku iDAwn u ] jy ko kh Y krYiv cwru] krq y kY krx Y n wh I s umwru ] DOlu Drmu dieAw kwpUq u ] s Mq oKu Q wip riKAw ijin s Uiq ] jy ko bUJY h ov YsicAwru ] D v lY aupir kyq w Bwru] Drq I h oru prY h oru h oru] iq s q y Bwru q lY kv x u joru] jIA jwiq rMgw ky n wv ]sBn w iliKAw v uV I klwm ] eyh u lyKw iliK jwx Y koie ]lyKw iliKAw kyq w h oie ] kyq w q wx u s uAwilh u rUpu ] kyq Idwiq jwx Y kOx u kUq u] kIq w pswau eyko kv wau ] iq s q yh oey lK drIAwau ] kudriq kv x kh w v Icwru ] v wirAw njwv w eyk v wr ] jo q uDu Bwv Y sweI BlI kwr ] q U s dwslwmiq in rMkwr ] 16]

1) Panch parw an, panch pardh an. 2) Panch e paw ah e dargah em aan. 3) Panch e s oh ah e dur rajan. 4) Panch a k a Guru e kdh iyan. 5) Je k o k ah e k are vich ar. 6) Karte k e k arne nah is um ar. 7) Dh aul dh aram , daya k a poot. 8) Santok h th aprak h iya jin soot. 9 ) Je k o bujh e h ove sach iar. 10) Dh awle upark eta bh ar. 11) Dh arti h ore pare h ore h ore . 12) Tis te bh ar talek avan jore . 13) Jia jat rangan k e nav. Sabh na lik h iya w udik alam . 15) Eh lek h a lik h jane k oi. 16) Lek h a lik h iya k eta h oi.17) Keta tan sualih u roop. 18) Keti daat jane k aun k oot. 19 )Kita pasau e k o k avao. 20) Tis te h oi lak h dariyao. 21) Kudratk aw an k ah a vich ar. 22) Variya na jaw a e k var. 23) Jo tudhbh ave sai bh ali k ar. 24) Tu sada salam at Nirank ar. (16)

1) Th e saints are approved by th e Lord and accepted by th epeople as th e ir leaders , th ey also h ave th e control of m aya.

2) Th e saints are also h onoured in th e Lord's court.3) Th e saints s h ine in th e councils of rulers in th is w orld.

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4) Th e saints are alw ays dw elling on O ne Lord w h o is th e irguru, guide and everyth ing.Now from th e prais e of saints , Guru Nanak Dev h as s h ifted

to appreciate grandeour or glory of God, H is creation and th em ysterie s of nature .

5) And 6) If som e one w as to ponder over doings of th e Lord,th e s e are beyond as s e s sm ent and beyond de scription.Th e next s ix lines i.e . (7) to (12) are devoted to th e m yth

th at a bull is supporting th e earth on it's h orns , w h en it gets tired,h e m oves h is h ours and th us caus e s earth q uak e . Guru NanakDev h as exploded th is m yth by arguing th at th ere are so m anyplanets in th e univers e , w h at is th e force under th e s e planets?If th e bull is supporting th e earth , w h at th e is w e igh t of th e earthand w h at is th e support for th e bull?

7) And 8) Th e fabled bull is in fact, H is Law born out of H ism ercy. Th e m ercy of O ne w h o h ad s etup perfect balance(h arm ony) to m ak e all th ings function in th e ir re spectiveplaces . (Th us th e Law , born out of H is infinite m ercy andsustained by h arm ony is a great bles s ing.)

9 ) And 10) Let th e believer in th e bull m yth explain th e truthi.e . th e extent of burden on th e bull to justify th is th eory.

10) And 12) Th ere are num erous planets , lik e earth in th eunivers e , w h at is th e force under th e s e planets?

Th is is a beautiful exam ple of discrim ination in action. Th enext exam ple Guru Nanak Dev h as tak en up is th e story ofcreation of Univers e . Th ere are so m any m yth s according todifferent sch ools of th ough t.

13) And 14) Th ere are m any living objects of m any specie s ,colours and nam e s . Th ey are all lik e letters w ritten bycontinuously flow ing pen of th e Alm igh ty.

15) And 16) If som ebody m ak e s effort to w rite all th is accountof different type s of creations created by H im , just im agineh ow large w ill th at account be?

17) H ow im m easurable is Your pow er, O Lord and h owbeautiful Your form as m anife sted in th is univers e .

(52)Nitnem

18) Nobody h as th e capacity and capability to find out th e giftsbe stow ed by th e Lord on H is creation.

19 ) And 20) W ith only one com m and, You created th e w h oleunivers e and m illions of rivers started flow ing.

21) Your play is w onderful; no-body h as th e pow er to de scribeth e sam e .

22) I am too ins ignificant to be a sacrifice to you even once .23) W h atever w ork pleas e s you, is good. (Th is is th e h igh e st

stage w h en th e devotee h as not only accepted H is W ill,but h as started prais ing H is W ill and totally be one w ithit. H e tak e s all of H is creation as H is form and s erves it.)

24) O unm anife st one, beyond m aya you abide forever. (Th isis sam e as "Sat" and th e first salok a after M ool M antra.)(16)

Stanza 17 to 19In th e s e th re e stanzas , Guru Nanak Dev goe s de eper into

th e q ue stions w h ich are on th e m ind of alm ost everyone . W h yare people good or bad? W h y doe s God give m is ery andsorrow ? Th e s e q ue stion and m any m ore are tack led in th e s estanzas .

Stanza 17 Th e Unm anifested one is Beyond Sense s, M indand Intellect of H um ans

In th is stanza, Guru Nanak Dev h as tak en th e cas e ofcountles s people w h o are doing repetition of Nam e, devotion,austerie s , reading of Vedas , k e eping s ilence, giving ch aritie sand are valiant figh ters in battles . Th ey are not able toappre h end th e m ysterie s of th e unm anife sted O ne becaus e th e s eare beyond th e s ens e s , m ind and intellect. All th e activitie sm entioned in th is stanza from Ist to 8th line are perform edth rough body, m ind and intellect only. Th erefore th e s e activitie sare not effective to perce ive unm anife st God. Th is isam plification of "Gur Prasad" in M ool M antra.

AsMK jp AsMK Bwau ] AsMK pUjw AsMK qp qwau ] AsMK grMQ muiKvyd pwT ] AsMK jog min rhih audws ] AsMK Bgq gux igAwn vIcwr ]AsMK sqI AsMK dwqwr ] AsMK sUr muh BK swr ] AsMK moin ilv

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lwie qwr ] kudriq kvx khw ivcwru ] vwirAw n jwvw eyk vwr ]jo quDu BwvY sweI BlI kwr ] qU sdw slwmiq inrMkwr ]17]

As MK jp As MK Bwau ] As MK pUjw As MK q p q wau ] As MKgrMQ muiK v yd pwT ] As MK jog min rh ih audws ] As MK Bgqgux igAwn v Icwr ] As MK s q I As MK dwq wr ] As MK s Ur muhBK swr] As MK moin ilv lwie q wr ] kudriq kv x kh w iv cwru]v wirAw n jwv w eyk v wr ] jo q uDu Bwv Y sweI BlI kwr ] q U s dwslwmiq in rMkwr ] 17]

1) Asank h jap, asank h bh au . 2) Asank h pooja, asank h tap tau .3) Asank h granth m u k h Ved path . 4) Asank h jog m un rah eudas . 5) Asank h bh agat gun gyan vich ar. 6) Asank h satiasank h datar. 7) Asank h soor m u h bh ak h sar. 8) Asank h m oniliv lai tar. 9 ) Kudrat k avan k ah a vich ar. 10) Variya na jaw ane k var. 11) Jo tud bh ave sai bh ali k ar. 12) Tu sada salam atNirank ar. (17)

1) Countles s are th os e w h o are doing m e ditation andcountles s are th os e w h o h ave love for oth ers and devotiontow ards th e ir objects of w ors h ip.

2) Countles s are th os e w h o are indulging in cerem onialw ors h ip and countles s are th os e w h o are undergoingpunis h ing austeritie s .

3) Countles s are reading Vedas and oth er h oly texts .4) Countles s are doing Yogic practice s and w h os e m inds are

detach ed from th e w orld.5) Countles s are th e devotee s w h o are reflecting on th e

virtue s and w isdom of God.6) Countles s are th os e w h o are contented and generous

givers of gifts and ch arity.7) Countles s are th e brave figh ters w h o are prepared to tak e

blow s of w eapons on th e ir face s .8) Countles s are th e practitioners of s ilence, engaged in

unbrok en concentration of m ind.9 ) O Lord! Your play is w onderful. I h ave no pow er to

de scribe th e sam e i.e . You h ave created countles s people

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doing countles s noble deeds . You are beyond com pre h en-s ion and de scription.

10) I am too ins ignificant to be a sacrifice to you even once,for you h ave put countles s people on good w ork .

11) W h atever w ork pleas e s you is good. (Th is is th e h igh e ststage w h en th e devotee not only accepts H is W ill, but h asstarted prais ing H is W ill and is totally w ith it. H e tak e s allof H is creation as H is form and s erves it.)

12) O un m anifested One, beyond m aya. You abide for ever. (Th isis sam e as "Sat" and th e first slok a after Mool Mantra) (17)

Stanza 18 God is Ever M erciful. H e Never Punish e sIn th is stanza, Guru Nanak Dev h as tak en up th e is sue of

people w h o, in th e understanding of th e com m on m an are bad,s inners , or a low level. Such a conviction aris e s out of our lackof understanding of th e s ituation. So Guru Nanak Dev explainsth at it is all according to H is m aster plan. Everybody is doingw h at is expected of h im in th e Lord's great plan.

It is w rong to suppos e th at th ere can be any unm eritedineq uality or victim isation. M an's ow n vis ion is narrow . M anrelates good and evil to h is ow n taste s , view s and de s ire s . H eprojects h is ow n subjective aim s and preference s into th eobjective univers e . H e begins to im agine th at all naturalproce s s e s h ave only h im in view de s igned to s erve h is needs .H e th erefore tak e s partial view of th ings and is ignorant of th eorder and h arm ony prevailing in Nature as a w h ole.

M an doe s not realis e th at pain and suffering m ay in factbe th e cure of h is ills and build h is ch aracter. God h as H is ow nw ays of opening th e eye s of h um an be ings . W h en people, asa re sult of th ier ow n w eak ne s s of foolis h ne s s , suffer, it is onlyth en th at th ey begin to look upon life from a new perspective.Left to th em s elves , th ey w ill not understand th e ir s h ort com ings .W h en God's so-called w rath falls on th em , it is tim e th ey look edw ith in th em s elves . It is lik e doctor's k nife . Alth ough , in asurgical operation, th e patient suffers acute pain, but th eintention of th e doctor is to h eal h im and th e patient h appily

(55)Nitnem

goe s to th e h ospital, pays fee s for th e operation and th ank s th edoctor after th e operation. If w e h ave th e sam e attitude tow ardsGod's M ercy to correct us , w e w ill be m uch h appier.

All h um ans are H is reflection and are th erefore capable ofattaining th e h igh e st state . As som e body h as said "Th ere is som uch of good am ong th e w orst and so m uch of evil in th e be st."Th ere are num erous exam ples of extrem ely bad people instantlytransform ed into great souls by H is Grace delivered th roughsage s and saints .

To understand th e play of th e Lord, an exam ple w ouldm ak e it easy. All th e creation is lik e a big dram a. W e are allactors . Som e playing h eroe s and oth er villains . Unfortunatelyth rough ignorance w e start th ink ing our stage life as real andlabel people as good and bad. For correct understanding, w es h ould tak e th e pos ition before and after th e dram a and ignoreth e role, as it w as only as per direction of th e play-w riter anddirector.

Tak ing th e subject of discrim ination from th e m yth of th ebull supporting th e earth , creation of th e univers e , good peopleon th e path of spiritualism , in th is stanza, Guru Nanak Dev dealsw ith th e so-called bad people. H e brings out th at w h eateverw ork , even bad or cruel w ork , is given to us by th e Alm igh ty,is th erefore good and s h ould be carried out by us as our dutyor dh arm a. Th e so-called bad people are not bad. Th ey are onlyplaying th e role as such as given to th em by th e Lord in H isplay of th e w orld.

AsMK mUrK AMD Gor ] AsMK cor hrwmKor ] AsMK Amr kir jwih jor ]

AsMK glvF hiqAw kmwih ] AsMK pwpI pwpu kir jwih ] AsMK kUiVAwr

kUVy iPrwih ] AsMK mlyC mlu BiK Kwih ] AsMK inMdk isir krih

Bwru ] nwnku nIcu khY ivcwru ] vwirAw n jwvw eyk vwr ] jo quDu

BwvY sweI BlI kwr ] qU sdw slwmiq inrMkwr ]18]

As MK mUrK AMD Gor ] As MK cor h rwmKor ] As MK Amrkir jwih jor ] As MK glv F h iq Aw kmwih ] As MK pwpI pwpu

(56)Nitnem

kir jwih ] As MK kUiV Awr kUV y iPrwih ] As MK mlyC mlu BiKKwih ] As MK in Mdk isir krih Bwru ] n wn ku n Icu kh Y iv cwru] v wirAw n jwv w eyk v wr ] jo q uDu Bwv Y sweI BlI kwr ] q Us dw slwmiq in rMkwr ] 18 ]

1) Asank h m oorak h andh gh ore . 2) Asank h ch ore h aramk h ore . 3) Asank h am ar k ar jah e jore . 4) Asank h galw adhh atiya k am ah e . 5) Asank h papi pap k ar jah e . 6) Asank hk ooriar k oore ph irah e . 7) Asank h m alech h m al bh ak h k h ah e .8) Asank h nindak s ir k arh e bh ar. 9 ) Nanak neech k ah e vich ar.10) Vaariya no jaw a e k var. 11) Jo tudh bh ave sai bh ali k ar.12) Tu sada salam at Nirank ar. (18)

In th is stnaza, Guru Nanak Dev h as de scribed countles speople w h o are doing so-called negative type of actions , buth e says th at th is is also due to H is play.

1) Countles s are th e fools w h o are drow ned in deepignorance .

2) Countles s are th ieves w h o live on earnings w h ich are notdue to th em .

3) Countles s are th os e w h o rule over oth ers w ith unjust m igh tand depart from th is w orld as such .

4) Countles s are people w h o com m it m urders by cuttingth roats of oth ers .

5) Countles s are th e s inners w h o depart from th is w orldcom m itting s ins i.e . w ith out repentance .

6) Countles s are th e liars w h o w aste th e ir lives by spreadingfalse h ood.

7) Countles s are th e evil persons w h o eat th e filth and rubbis hof unearned m oney.

8) Countles s are th e slanderers w h o carry th e load of th e s inof slander on th e ir h ead.

9 ) And 10) Guru Nanak Dev says , h e is too low a person,w h o can not h ave any th ough t of th e M ercy of th e Lordw h o is w ork ing in th e s e people for th e ir final good. H e(Guru Nanak Dev) is too ins ignificant to be a sacrifice tosuch a Lord even once .

(57)Nitnem

11) W h atever w ork pleas e s you O Lord, is good. (No w orkis bad and no person is bad.)

12) O Form les s one, beyond m aya, you abide for ever. (18)

Stanza 19 Th e Lord is Above All Scripts and LanguagesIn th is stanza, Guru Nanak Dev h as brough t H is Nam e,

sacred places , th e scripts and th e language s into th e realm ofdiscrim ination. H e says , th ere are countles s Nam es of th e Lordand th ere are countles s places w h ich are sacred. All are H isNam e s and places w h ich are as s igned to H im w ith full faith anddevotion are H is and H e w ill re spond to th at.

W e us e alph abet and language to rem em ber H is Nam e andH is prais e , H is k now ledge etc. All language s and scripts are H isbut H e is above all language s and scripts . H e can not beconfined to th em . Som e people h ave a m isunderstanding th atsom e language s lik e 'Sans k rit' are only suitable for spiritualsubjects . Th is is not correct. All language s are e q ually good.Th is w as precis ely w h y Lord Budh a w rote in 'Pali' and not in'Sans k rit'. Guru Nanak Dev and all saints of "Bh ak ti" m ovem enth ave sung H is prais e in th e local language s . H e doe s w h ateverpleas e s H im and H is nature can not be brough t undercons ideration by th e m ortals .

AsMK nwv AsMK Qwv ] AgMm AgMm AsMK loA ] AsMK khih sir Bwru

hoie ] AKrI nwmu AKrI swlwh ] AKrI igAwnu gIq gux gwh ] AKrI

ilKxu bolxu bwix ] AKrw isir sMjogu vKwix ] ijin eyih ilKy iqsu

isir nwih ] ijv Purmwey iqv iqv pwih ] jyqw kIqw qyqw nwau ]

ivxu nwvY nwhI ko Qwau ] kudriq kvx khw vIcwru ] vwirAw n jwvw

eyk vwr ] jo quDu BwvY sweI BlI kwr ] qU sdw slwmiq inrMkwr ]19]

As MK n wv As MK Q wv ] AgMm AgMm As MK loA ] As MKkh ih s ir Bwru h oie ] AKrI n wmu AKrI swlwh ] AKrIigAwn u gIq gux gwh ] AKrI ilKx u bolx u bwix ] AKrwisir s Mjogu v Kwix ] ijin eyih ilKy iq s u isir n wih ] ijvPurmwey iq v iq v pwih ] jyq w kIq w q yq w n wau ] iv x u n wv Y n wh Iko Q wau ] kudriq kv x kh w v Icwru] v wirAw n jwv w eyk v wr

(58)Nitnem

] jo q uDu Bwv Y sweI BlI kwr ] q U s dw slwmiq in rMkwr ] 19 ]

1) Asank h Nav asank h th av. 2) Agam agam asank h loi. 3)Asank h k ah ih s ir bh ar h oi. 4) Ak h ri Naam ak h ri salah . 5)Ak h ri gyan geet gun gah . 6) Ak h ri lik h an bolan baan. 7) Ak h ras ir sanjog vak h an. 8) Jin ih lik h e tis s ir nah i. 9 ) Jiv furm aetiv tiv pah e . 10) Jeta k ita teta Nau . 11) Vin Nave nah i k o th au .12) Kudrat Kaw an k ah a vich ar. 13) Variya na jaw a e k var. 14)Jo tudh bh ave sai bh ali k ar. 15) Tu sada salam at Nirank ar.(19 )

1) Countles s are H is Nam es and countles s are places w h ichare cons idered by m an as H is abode s . Th is is furth eram plified in lines 10 and 11.

2) Countles s are th e w ords created by H im w h ich are beyondth e appraisal and reach of m an.

3) Even to say th at H e h as created countles s w orlds is toexpre s s H is doings inadeq uately.

4) It is only by w ords th at w e utter H is Nam e and prais e H im .5) It is only by w ords th at w e relate H is w isdom , s ing H is

glorie s and com e to understand H is virtue s .6) It is only by m eans of w ords th at th e h oly w ord lik e

"Gurbani" is w ritten and spok en by saints and proph ets .7) It is only by w ords th at w e expre s s our relation w ith H im

{ som e pray to H im as M oth er, som e as Fath er, som e asM aster, som e as friend and som e as H usband or Lover etc.)Th e fate of h um an be ings is beyond w ords as th is is w rittenby H im . ( H e and H is actions are beyond w ords .)}

8) But H e w h o h as w ritten th e s e w ords is beyond th e w ords .W h en w e nam e anyth ing lik e earth , sun, tree s or som eperson's nam e, th e s e w ords repre s ent th at th ing or personand w e are at once able to visualize th e object. But th isis not pos s ible for H im as H e is beyond w ords .

9 ) Everybody gets only w h at is ordained by H im for th atpers on.

10.) W h atever is created by H im is H is Nam e .

(59)Nitnem

11.) So th at th ere is no place w ith out H is Nam e.12.) Guru Nanak Dev says th at h e h as no pow er to de scribe

H is play.13.) H e is too ins ignificant to be a sacrifice to H im even once .14.) W h atever w ork pleas e s you. O Lord is good.15.) O form les s one beyond m aya, you abide for ever. (19 )

Stanza 20 Law of Karm a and H ow to Escape th e Cycle ofCuase and Effect

So far, w e h ave been dealing w ith H is W ill. In th is stanzanow Guru Nanak Dev h as clarified th at H is W ill is s im ply Lawof Karm a i.e. all good or bad actions h ave th eir effect and soevery person enjoys th e fruit of h is actions . H is W ill is th ereforenot an arbitrary judgem ent. It is based on sum total of our actionsspread over all th e lives w e h ave lived s ince w e got separatedfrom H im . Th is is called "Prarabdh a". Karm a is of th ree types ."Sanch ita" is th e sum total of our Karm a th rough out of all ourbirth s in th e past and pres ent. "Agam i" is th e Karm a w h ich w illfructify in future. "Praralidh a" is th e Karm a w h ich h as fructifiedand w e are experiencing it in our pres ent life .

Th is is explained in detail by Guru Nanak Dev in th efollow ing couplet.

ss{ s'lp V s[RP dwl{@ s'lp wi.qj bjfdSbj mm

u' q{ wgbj l' q{ fjdHbj s'lp V sgu[ bri uVj mm

\bjlj qhvj 1|

nnS nkslq u nsÅ fdlS] nkslq djaek vkif.kvk AAtks eS dhvk lks eS ijbZ;k nkslq u nhts voj tuk AA

(vklk egyk û)

Dadde dos na deu k is e , dos k aram an apniya.Jo m ain k iya so m ain paiya, dos na dije aw ar jana.

(Assa M ah alla 1)W h y blam e oth ers? I m ust blam e m y ow n deeds; for I h ave

reaped th e fruit of w h at I h ave sow n. No oth ers m ust ever beblam ed for w h at is our fate .

(60)Nitnem

It m eans th at every act h as it's effect on th e doer, affectingh is ch aracter, state and rate of evolution. Every act leaves anim pre s s ion on one's m ental structure and if it is repeated andpers isted on furth ur, it becom e s part of one's nature and incons e q uence one's futh re actions flow from it in a m orespontaneous and easy flow ing m anner. Th e s e are h abits orlatencie s and cuas e of our de s ire s . In th e long run, th e m oraleffect of one's doings , are th us w ork ed into one's ch aracter.

Th e Law of Karm a lays dow n th at every m an carrie s w ithh im h is w h ole past, in th e form of ch aracter, th rough th eaccum ulated tendencie s th at ultim ately becom e a part of h isnature . At death , th e sam e nature is carried by th e psych e alongw ith th e m ind into its next incarnation. God in H is m ercyensure s appropriate environm ent for w ork ing out th e k arm a inth e new life . Th e gros s elem ents of th e body get dis solved, butth e s elf, w ith its m ental or psych ic elem ents , abide s and s e e k sa new h om e, w h ere it can fulfill its elf and evolve.

Guru Nanak Dev in th e 6th line of th is stanza, h as giventh e solution as to h ow to get rid of accum ulated negative k arm a.H e says th at if your psych e is filled w ith vicious or bad k arm a,it can be w as h ed w ith H is Nam e.

BrIAY hQu pYru qnu dyh ] pwxI DoqY auqrsu Kyh ] mUq plIqI kpVuhoie ] dy swbUxu leIAY Ehu Doie ] BrIAY miq pwpw kY sMig ] Ehu DopYnwvY kY rMig ] puµnI pwpI AwKxu nwih ] kir kir krxw iliK lY jwhu ]Awpy bIij Awpy hI Kwhu ] nwnk hukmI Awvhu jwhu ]20]

BrIAY h Q u pYru q n u dyh ] pwx I Doq Y auq rsu Kyh ] mUq plIq IkpV u h oie ] dy swbUx u leIAY Aoh u Doie ] BrIAY miq pwpwkY s Mig ] Aoh u DopY n wv Y kY rMig ] puµn I pwpI AwKx u n wih ]kir kir krx w iliK lY jwh u ] Awpy bIij Awpy h I Kwh u]n wn k h ukmI Awv h u jwh u ] 20 ]

1) Bh ariye h ath pair tun de h . 2) Pani dh ote utras k h e h . 3) M ootpaliti k apar h oi. 4) De saboon layie oh dh oi. 5) Bh ariye m utpapan k e s ung. 6) Oh dh ope nave k e rung. 7) Puni papi ak h an

(61)Nitnem

nah e . 8) Kar k ar k arna lik h le jah u . 9 ) Ape bij aape h e k h ah u .10) Nank h u k m i avah u jah u . (20)

1) And 2) If yours h ands , feet and th e body becom e filth y,th e s e can be m ade clean by w as h ing w ith w ater and allth e dirt and as h e s etc. w ill be rem oved.

3) And 4) If a cloth becom e s polluted w ith urine etc., th iscan be w as h ed w ith soap.

5) And 6) On th e sam e anology, if one's m ind or psych e is viciousor negative, it can also be cleansed w ith H is H oly Nam e.

7) Rem em ber carefully, th e term s , virtuous and vicious arenot only expre s s ions or m ere talk .

8) W h atever you do, good or bad is recorded in your accountin th e psych e and you carry it's effects as fruit of action.(Law of Karm a)

9 ) W h atever you sow , th e sam e you s h all reap and eat i.e .your rew ard for action is strictly on m erit.

10) Guru Nanak Dev says th at, as a re sult of net total effectof your actions , as per H is W ill, you re incarnate again andagain.As a re sult of th e form ula for e scaping th e Law of Karm a

given in line No. 6, w h en a devotee, h ow ever bad or vicious ,w ith th e effect of H is Nam e gets releas ed from th e cycle ofbirth s and death s i.e . h e becom e s s elf realized or a "Jiw anM uk ta", h e is autom atically freed from h is past k arm a. (20)

Stanza 21 Gath ering Virtues Th rough th e Virtuous Lordand M ystery of Creation

Th is stanza is divided into tw o parts . Th e first e igh t linesdiscus s about gath ering virtue s th rough th e Virtuous Lord andth e next ten lines are about th e tim e of creation of th e univers e .

Th e Last stanza discus s e s h ow H is Nam e de stroys th ebondage of Karm a directly. Th e oth er virtue s lik e vis it to h olyplaces i.e . pilgrim age s , austeritie s , giving of alm s and acts ofch arity etc. can also break th e bonds of k arm a if th ey h elp tocreate awareness of the Name. Th e fact to b e alw ays k ept inm ind is th at, ultim ately, it is H is Nam e only th at saves.

(62)Nitnem

In th e sam e w ay, every oth er devotional practice th at failsto generate spiritual pow er th rough H is Nam e is not w orthm uch . Th is pow er com e s th rough inner purification, virtuouslife of truth , love, h um ility, com pas s ion etc. w h ich th e Nam egenerate s in th e devotee .

H ere , one s h ould be clear th at th e s e q ualitie s are to begenerated for building ch aracter and not reputation. Th edifference betw een th e tw o is explained in th e follow ingq uotation. "Reputation is w h at m en and w om en th ink of us ,ch aracter is w h at God and th e angels k now of us ." Th us th evirtues lik e pilgrim ages, ch arities etc. do h elp to buildreputation but H is Nam e builds one's ch aracter.

As per th e creation of th e Univers e , Guru Nanak Dev isof th e opinion th at th e O ne w h o created th e Univers e onlyk now s . Re st is all us eles s talk bas ed on surm is e s and th ereforeh e doe s not encourage such w asteful discus s ion. Spiritualth eorie s , ph ilosoph ic doctrines and even m etaph ys ical aspectsof religion, th at are not actually related to practical life aretreated as airy th ings only m eant for m ental gym nastics , m aybe good in th e ir ow n lim ited w ay. But aim les s th eorizing andm ere abstractions , divorced form life and lack ing practicalvalues s h ould be discarded. Th e Guru is very im patient w ithm etaph ys ics or persuit of ph ilosoph y th at h as no practicalbearing on life . H e h as th erefore purpos ely avoided th eq ue stions lik e , h ow th e univers e w as created? (Stanza 16) and,w h en w as it created? (Stanza 21) and stre s s e s th at only God w h ocreated th e Univers e , k now s all. Let us concentrate uponprais ing th e Lord w h ich w ill do us good and th us not indulgein w asteful ph ilosoph ical exercis e s .

qIrQu qpu dieAw dqu dwnu ] jy ko pwvY iql kw mwnu ] suixAw mMinAw

min kIqw Bwau ] AMqrgiq qIriQ mil nwau ] siB gux qyry mY nwhI

koie ] ivxu gux kIqy Bgiq n hoie ] suAsiq AwiQ bwxI brmwau ]

siq suhwxu sdw min cwau ] kvxu su vylw vKqu kvxu kvx iQiq kvxu

vwru ] kvix is ruqI mwhu kvxu ijqu hoAw Awkwru ] vyl n pweIAw

pMfqI ij hovY lyKu purwxu ] vKqu n pwieE kwdIAw ij ilKin lyKu kurwxu ]

(63)Nitnem

iQiq vwru nw jogI jwxY ruiq mwhu nw koeI ] jw krqw isrTI kau swjy AwpyjwxY soeI ] ikv kir AwKw ikv swlwhI ikau vrnI ikv jwxw ] nwnkAwKix sBu ko AwKY iek dU ieku isAwxw ] vfw swihbu vfI nweI kIqwjw kw hovY ] nwnk jy ko AwpO jwxY AgY gieAw n sohY ]21]

q IrQ u q pu dieAw dq u dwn u ] jy ko pwv Y iq l kw mwn u ] suix AwmMin Aw min kIq w Bwau ] AMq rgiq q IriQ mil n wau] siB gux q yrymY n wh I koie ] iv x u gux kIq y Bgiq n h oie ] suAsiq AwiQ bwx Ibrmwau] siq suh wx u s dw min cwau] kv x u su v ylw v Kq u kv x ukv x iQ iq kv x u v wru ] kv ix is ruq I mwh u kv x u ijq u h oAw Awkwru] v yl n pweIAw pMfq I ij h ov Y lyKu purwx u ] v Kq u n pwieAo kwdIAwij ilKin lyKu kurwx u ] iQ iq v wru n w jogI jwx Y ruiq mwh u n w koeI]jw krq w isrT I kau swjy Awpy jwx Y s oeI] ikv kir AwKw ikvswlwh I ikau v rn I ikv jwx w ] n wn k AwKix s Bu ko AwKY iekdU ieku isAwx w] v fw swih bu v fI n weI kIq w jw kw h ov Y ] n wn kjy ko AwpO jwx Y AgY gieAw n s oh Y ] 21]

1) Tirath tap daiya dat dan. 2) Je k o pave til k a m aan. 3) Suniyam aniya m un k ita bh au . 4) Antargat tirath m al nau . 5) Sabhgun tere m ain nah i k oi. 6) Vin gun k ite bh agat na h oi. 7) Suastaath bani barm au . 8) Sat su h an sada m un ch au . 9 ) Kaw an suw ela, w ak h at k aw an, k aw an th it k aw an var. 10) Kaw an s e ruti,m ah k aw an jit h ow aak ar. 11) Vel na payia panditi je h ove lek hpuran. 12) Wak h at na paiyo k adia je lik h an lek h Quran. 13)Th it w ar na jogi jane rut m ah no k oi. 14) Ja k arta s irth i k osaje, Aape jane soi. 15) Kiv k ar aak h a, k iv salah i, k iv varnik iv jana. 16) Nanak aak h an sabh k o aak h e , ik du ik s iana.17) Wada Sah eb, w adi Nai, k ita ja k a h ove. 18) Nanak je k oaapo jane, age giya na soh e . (21)

1) And 2) Pilgrim age s , austeritie s , ch aritie s , de eds of com -pas s ion etc., all devotional practice s are to be h ailed butonly if th e s e enable one to acq uire , even a grain of h onourin H is court. (H ere Guru Nanak Dev is stre s s ing th at alldevotional practice s are good only if th ey generate H isNam e in devotee's soul. Grow th of Nam e is a clear s ignof devotee's spiritual grow th .)

(64)Nitnem

3) And 4) W h o ever listens and believes in H is Nam e andens h rine s H is love in h is h eart, bath e s at th e inner sacredfountain of th e Lord i.e . Atm a, th us w as h e s h is s ins .(Pleas e note lines 5 & 6 in stanza 5, th ey are s im ilar butat th at sate, th e devotee w as only at "s inging of prais e ,listening and h aving H is Love in h eart" stage . So only h issorrow s w ere dispelled. H ere th e devotee h as finallybelieved in H is Nam e. So h is s ins are w as h ed aw ay w h ichis m uch h igh er degree of H is Grace . Th is is th e Glory ofbelieving firm ly in H is Nam e.)

5) And 6) All virtue s are Yours and com e from You only.None of th e s e can be m y ow n. Th us unles s you give m evirtue s , th ere can not be any real devotion. (Becaus e anydevotional exercis e s h ow ever m eticulously follow ed, ifth ey do not produce virtuous life are in vain.)

7) And 8) Bles s ed is Your w ord, ens h rining Your w isdomand indicating th e w ay to virtuous life . (H ere Guru NanakDev is referring to Gurbani.)O Lord, you are Existence, Beauty and Eternal Joy.Th erefore you are to be dw elt upon for acq uiringExistence, Beauty and Joy. Th is is th e w ay to spiritualenrich m ent.

9 ) W h at w as th e tim e and w h at w ere th e date s according toH indu and M uslim calendars i.e . solar on luner calendars?

10) W h at w ere th e s eason and th e m onth w h en th e creationfirst cam e into existence?

11) Th e pundits h ave not found th e tim e, oth erw is e th erew ould h ave been a record of th is in th e Puranas .

12) Nor h ave th e q uzis found th e tim e, oth erw is e it w ould h avebeen m entioned in Quran Sh arif.

13) Th e Yogis do not k now th e solar or luner date s . Nobodyk now s th e s eason or th e m onth .

14) It is only th e Creator alone w h o k now s as to w h en H ecreated th is univers e .

15) In th is context, h ow can I (Guru Nanak Dev), w h o do noteven k now h ow to speak about H im , prais e H im or describeH im , m ore so, say about m ysteries of H is creation?

(65)Nitnem

16) Yet, Guru Nanak Dev says th at each cons idering h im s elfw is er th an oth ers , speak s of H is m ysterie s .

17) Let us only say th at th e Lord and M aster is great. H is gloryis great and w h atever com e s to pas s is due to H im .

18) H e w h o claim s to m easure th e w ords of th e Lord, by h isintellectual capacity is not judged favourably in H is court (21).

Stnaza 22 M ystery of Creation, H ow M any W orlds?

In th is stanza, Guru Nanak Dev continues w ith th e subjectof m ystery of creation started from line No. 9 of th e last stanzaw h ere h e dealt w ith th e tim e of creation. In th is stanza h e dealsw ith , h ow m any w orlds? H ow m any s k ie s? H ow m anyunderw orlds? And th en h e goe s into ecstasy or m ystic blis s anddeclare s , "Let us prais e H im and say H e is Great and H e alonek now s w h at H e h as created."

pwqwlw pwqwl lK Awgwsw Awgws ] EVk EVk Bwil Qky vyd khiniek vwq ] shs ATwrh khin kqybw AsulU ieku Dwqu ] lyKw hoieq ilKIAY lyKY hoie ivxwsu ] nwnk vfw AwKIAY Awpy jwxY Awpu ] 22]

pwq wlw pwq wl lK Awgwsw Awgws ] AwyV k AwyV k Bwil Q ky v ydkh in iek v wq ] s h s AT wrh kh in kq ybw AsulU iekuDwq u] lyKw h oie q ilKIAY lyKY h oie iv x ws u ] n wn k v fwAwKIAY Awpy jwx Y Awpu ] 22]

1) Patala patal lak h agasa agas . 2) Orak orak bh al th ak e , Vedk e h an ik vat. 3) Sah as ath rah k ah an k ateba asulu ik dh at. 4)Lek h a h oi ta lik h iye lek h e h oi vinas . 5) Nanak w ada ak h iyeaape jane aap. (22)

1) Th ere are m illions and m illions of under w orlds andm illions and m illions of s k ie s and upper w orlds .

2) Th e Vedas too proclaim th e one undisputable truth , w h ichth e people in s earch of under w orlds and upper w orldsh ave grow n w eary of finding th e end of th e count andh ave not been able to find th e sam e .

3) But th e h oly book s of th e M uslim s , Jew s and Ch ristiansclaim th at th ere are e igh teen th ousand w orlds are h aving

(66)Nitnem

th e ir origin in one Lord or th e God.4) If th e count w ere pos s ible at all, th en it m igh t be attam pted.

H ow ever it is not pos s ible, and m en m ak ing th e attem pth ave peris h ed, w ith out ever com ing to th e end of th ecount. (H ere Guru Nanak Dev is stre s s ing th at it is futileto m easure th e im m easurable.)

5) So, Guru Nanak Dev says , let us prais e H im and say H eis Great and H e alone k now s H im s elf (and H is creation)(22).

Stanza 23 Sing H is Glorie s and M erge In H im

Th e reader s h ould not get th e im pre s s ion th at God w ants ,any prais e for H im s elf. Guru Nanak Dev h as explained th ispoint clearly as under:

u[ lF dqdv w{ bjtS fjdh mm

rcj Vj h'r{ zjdB V ujdH mm

\bjlj qhvj 1|

ts lc fefy dS vk[k.k ikfg AAoMk uk gksoS ?kkfV u tk; AA

(vklk egyk û)

Je Sabh m ili k e ak h an pah e .W ada na h ove, gh at na jai.

(Asa M oh alla 1)""Even if th e w h ole w orld w ere engaged in de scribing H is

greatne s s , H e w ould ne ith er be any m ore or any les s great."

Dw elling on H is prais e , leads to m erging in H im as stream sand rivers m erge in th e ocean. It is becom ing lik e H im , richand pow erful, w h en th at h appens , th ere is no point in m easuringH im , for one becom e s part of H im and k now s all. Th en, truth ,love, h um ility, w isdom and oth er m oral, spiritual and intellec-tual q ualitie s start flow ing into th e devotee autom atically. Th isis very beautifully explained by Guru Nanak Dev els ew h ere th atit is lik e one m etal getting m erged in th e sam e m etal. (If tw opiece s of copper are h eated, th ey m elt and becom e one . Th enit is not pos s ible to tell th em apart.)

(67)Nitnem

swlwhI swlwih eyqI suriq n pweIAw ] ndIAw AqY vwh pvih smuMidn jwxIAih ] smuMd swh sulqwn igrhw syqI mwlu Dnu ] kIVI quiln hovnI jy iqsu mnhu n vIsrih ]23]

swlwh I swlwih eyq I s uriq n pweIAw ] n dIAw Aq Y v wh pv ihs muMid n jwx IAih ] s muMd swh s ulq wn igrh w syq I mwlu D n u]kIV I q uil n h ov n I jy iq s u mn h u n v Isrih ] 23]

1) Salah ee salah i eti s u rat na payia. 2) Nadia ate vah paw ah esam und na janie h . 3) Sam und sah s ultan girh a s eti m al dh an.4) Kiri tul na h ovni je tis m anh u na vis rah i. (23)

1) Th e devotee s prais e th e Lord, till th ey m erge in H im andyet th ey do not k now th at th ey h ave becom e one w ith H im .

2) As stream s and rivers w h en th ey fall into ocean, m ergeinto it and los e th e ir identity and becom e indistinguis h -able .

3) And 4) Th os e k ings and em perors , w h o rule th e oceans andh ave m ountains of w ealth and oth er pos s e s s ions , are noteq ual to an ant, if such an ant h as not forgotten th e Lord (23).

Stanza 24 Union W ith th e Infinite O nly Possible in Super-Conscious State

In th is stanza, Guru Nanak Dev tak e s discrim ination togreater h e igh ts , de scribe s th e Lord and H is prais e , gifts , creationetc. as endles s . H e h as de scribed H im to be not only great, butH e goe s on becom ing greater as one starts k now ing H isgreatne s s . Th en th e q ue stion aris e s , h ow to k now such a greatO ne? Guru Nanak Dev says only one w h o is as great as H imcan k now H im . Next q ue stion is h ow to becom e as great asH im ? Get m erged in H im th rough H is Nam e w h ich is stillgreater. Th is m erger in th e ocean by th e rivers th eory h as be enexplained by h im in th e last stanza. And th is m erger is onlypos s ible th rough th e devotee's k arm a and H is grace .

For absorption into H im , one doe s not h ave to go toanoth er w orld. It is h ere and in th is body only. Guru Nanak Devh as explained th is very succinctly as follow s :

(68)Nitnem

Vr zi ojdf qhvp zip RPyRp@ dVu zi rjl qpiji[

\aptjig qhvj 1|

uo ?kj Fkkfi egy ?kj Åpm fut ?kj okl eqjkjs(rq[kkjh egyk û)

Nav Gh ar th ap, m ah al gh ar uch au ,nij gh ar w as m urare .

(Tuk h ari M ah all 1)

God h as created h um an body w ith nine doors (openings).But at th e h igh e st location of th is body, (th e "crow n" or th esah as rara ch ak ra w h ich is located in th e h igh e st point in th eh um an s k ull and is cons idered to be re s idence of Atm a) is th ein-m ost s elf w h ere H e re s ide s ."

AMqu n isPqI khix n AMqu ] AMqu n krxY dyix n AMqu ] AMqu n

vyKix suxix n AMqu ] AMqu n jwpY ikAw min mMqu ] AMqu n jwpY kIqw

Awkwru ] AMqu n jwpY pwrwvwru ] AMq kwrix kyqy ibllwih ] qw ky

AMq n pwey jwih ] eyhu AMqu n jwxY koie ] bhuqw khIAY bhuqw hoie ]

vfw swihbu aUcw Qwau ] aUcy aupir aUcw nwau ] eyvfu aUcw hovY koie ]

iqsu aUcy kau jwxY soie ] jyvfu Awip jwxY Awip Awip ] nwnk ndrI

krmI dwiq ]24]

AMq u n isPq I kh ix n AMq u ] AMq u n krx Y dyix n AMq u ] AMq un v yKix s ux ix n AMq u ] AMq u n jwpY ikAw min m Mq u ] AMq un jwpY kIq w Awkwru ] AMq u n jwpY pwrwv wru ] AMq kwrix kyq yibllwih ] q w ky AMq n pwey jwih ] eyh u AMq u n jwx Y koie ]bh uq w kh IAY bh uq w h oie ] v fw swih bu aUcw Q wau ] aUcy aupiraUcw n wau ] eyv fu aUcw h ov Y koie ] iq s u aUcy kau jwx Y s oie ]jyv fu Awip jwx Y Awip Awip ] n wn k n drI krmI dwiq ] 24]

1) Ant na s ifti k ah an na ant. 2) Ant na k arne den na ant. 3)Ant na vek h an sunan na ant. 4) Ant na jape k iya m un m unt.5) Ant na jape k ita aak ar. 6) Ant na jape paraw ar. 7) Ant k arank ete billah e . 8) Ta k e ant na paye jah e . 9 ) Aih ant na jane k oi.10) Bah uta k ah iye , bah uta h oi. 11) Wada Sah eb, uch a th au .12) Uch e ooper uch a Nau . 13) Aiw ad uch a h ove k oi. 14) Tis

(69)Nitnem

uch e k o jane soi. 15) Jew ad aap jane aap aap. 16) Nanak nadrik arm i daat (24).

1) Endless is His praise, and endless is its description.

2) Endless are His acts of benevolence and endless are His

gifts.

3) He is endless; His ends can not be reached by the faculty

of vision or hearing (senses).

4) There is no end to the speculations as to what is in His

mind (Here Guru Nanak Dev refers to astrology.)

5) And 6) His creation of the world and the beings is endless.

It is not possible to reach the two shores of His creation.

7) And 8) How many are desperately toiling to reach His

ends? But they have not been able to reach them.

9) And 10) Nobody knows His ends, more you reach, greater

He becomes.

11) The Lord is great, His abode is higher still.

12) Higher still is His Name. (He is therefore approachable

through His Name).

13) And 14) When the Lord is great, only one who is great

enough can know Him. (Here Guru Nanak Dev is

explaining that one who is absorbed in His Name which

is higher still can only know Him.)

15) The Lord Himself, He alone knows how exalted He is.

16) Guru Nanak Dev says, those who have His compassion

and Grace will be given the gift of knowing Him. (Because

they are one with Him. This does not contradict line. 15.)

(24)

Stanza 25 Th ank For Gifts and H e Sh all M eet Your Need s

In th e last stanza, Guru Nanak Dev h as advis ed th edevotee to s e e k H is Nam e from th e M aster of Gifts . Th is bringsus to th e subject of prayer. Th e Lord h as variety of people atH is Door begging various type s of gifts . In th e line 14 of th isstanza, Guru Nanak Dev says , "H e k now s w h at w e need andH e gives th e sam e to us ." Th us , strictly speak ing, w e need notas k for anyth ing from H im , except H is Nam e. But as our faith

(70)Nitnem

is not so ripe yet, so long w e h ave body consciousne s s . (w efeel th at w e are th e body and not Atm a) We feel th e needs ofour body and th e relations of th is body. So in th is s ituation, itis be st to th ank th e Lord for H is Gifts already be stow ed on usand not as k for anyth ing. Since w e do not k now w h at is goodfor us , w e m ay m istak enly as k for som eth ing w h ich is in th elong run h arm ful for us . Th erefore it w ould be safe st to leaveunto th e Lord w h at H e s h ould give to us .

Guru Nanak Dev de scribe s in th is stanza th at th ere are som any people w h o get gifts from H im and w aste th em , over-indulge in enjoym ents and oth ers out-righ t deny th em . If w erem em ber th at all w h at w e enjoy are H is gifts , and th ank th eLord for th em , w e w ould be saved from th e s ituation of be ingungrateful.

Prayer is ve ry pow e rful. Th is prayer sh ould b eaddressed only to th e Alm igh ty Lord and no one else . Trueprayer is m eant to satisfy th e need of th e soul. It is layingbare one's h eart, it is an h onest d ialogue w ith God, a sortof conversation w ith H im , as a troubled m ind find s a consolerin a friend to w h om all is surrend ered in com plete confid ence .It is h um an soul speak ing to Universal Soul.

M ost im portant pre -re q uis ite for a prayer is s incerity.Unles s one bare s one's soul in th is entire nak edne s s , it can notbe an h one st prayer. For th is , one m ust learn to s e e one -s elf intrue ligh t. Norm ally, w e s e e our virtue s as bigger and ourfailings as sm aller. It is revers e in cas e of oth ers . W ith such adistorted view point, prayer h as no m eaning. Th e Soul m ustcom e out in all s incerity and h um ility. Th e prayer, in additionto H is Nam e, s h ould include as sociation w ith saints , h um ility,peace, truth and contentm ent. Th e s e q ualitie s h elp strength enth e effect of Nam e.

bhuqw krmu iliKAw nw jwie ] vfw dwqw iqlu n qmwie ] kyqy mMgihjoD Apwr ] kyiqAw gxq nhI vIcwru ] kyqy Kip qutih vykwr ] kyqylY lY mukru pwih ] kyqy mUrK KwhI Kwih ] kyiqAw dUK BUK sd mwr ]

(71)Nitnem

eyih iB dwiq qyrI dwqwr ] bMid KlwsI BwxY hoie ] horu AwiK n skYkoie ] jy ko Kwieku AwKix pwie ] Ehu jwxY jyqIAw muih Kwie ] AwpyjwxY Awpy dyie ] AwKih is iB kyeI kyie ] ijs no bKsy isPiq swlwh ]nwnk pwiqswhI pwiqswhu ]25]

bh uq w krmu iliKAw n w jwie ] v fw dwq w iq lu n q mwie ] kyq ym Mgih joD Apwr ] kyiq Aw gx q n h I v Icwru ] kyq y Kip q ut ihv ykwr ] kyq y lY lY mukru pwih ] kyq y mUrK Kwh I Kwih ] kyiq AwdUK BUK s d mwr ] eyih iB dwiq q yrI dwq wr ] bMid KlwsI Bwx Yh oie ] h oru AwiK n skY koie ] jy ko Kwieku AwKix pwie ]Aoh u jwx Y jyq IAw muih Kwie ] Awpy jwx Y Awpy dyie ] AwKihis iB kyeI kyie ] ijs n o bKsy isPiq swlwh ] n wn k pwiq swh Ipwiq s wh u] 25]

1) Bah uta k aram lik h iya na jaye . 2) Vada data til na tam ai.3) Kete m angah e jodh apaar. 4) Katia ganat nah i vich ar. 5)Kete k h ap tutah e vek ar. 6) Kete le le m u k ar pah e . 7) Ketem oorak h k h ah i k h ah e . 8) Ketia dook h bh ook h sad m ar. 9 ) Aihbh i daat teri dataar. 10) Band k h als i bh ane h oi. 11) H or aak hna sak e k oi. 12) Je k o k h aik aak h an pah e . 13) Oh jane jetiam ooh k h ae . 14) Aape jane aape de i. 15) Aak h e s e bh e k e i k e .16) Jis no bak h s e s ift salah . 17) Nanak patsah i patsah . (25)

1) H is benevolence is so abundant, it can not be de scribedin w ords .

2) H e is such an exalted giver th at H e doe s not expectanyth ing in return.

3) H ow m any w arriors of un-surpas s ed valour are beggingat H is door?

4) Th e num ber of beggars at H is door defie s count orcalculation.

5) M any are th os e w h o de stroy th em s elves th rough overindulgence in th e gifts H e h as be stow ed on th em .

6) M any rece ive bountie s but deny th e Giver.7) M any fools h ave learnt noth ing beyond consum ing and

enjoying H is gifts .8) M any are th ere w h o are alw ays suffering from h unger and

pain.

(72)Nitnem

9 ) Yet, O Benefactor, it is Your Grace on th em for it is Yourw ay of s h ow ing th em correct path or teach ing th em th eles son th ey are to learn. (All suffering is m eant to teachus th e les son w e are suppos ed to learn for our evolution.)

10) It is only as per Your w ill th at one is freed from bondageof m aya or illus ion.

11) No one can claim anyth ing contrary to th is i.e . nobody canclaim th at h e got freedom from m aya w ith h is ow ncapability and effort and not H is Grace .

12) If th ere is a fool to m ak e such a claim .13) O nly h e w ill k now , h ow m any blow s h e w ill rece ive on

h is face .14) O nly H e alone k now s our real needs and fulfills th em .15) Th ere are very rare people w h o k now th is and say so

becaus e th ey h ave full faith in H im . (Th ey are th e saints ,w h o k now th e Truth .)

16) And 17) So Guru Nanak Dev says , h e w h os e h eart is filledw ith H is prais e is m ade th e k ing of k ings by H im (25).

Stanza 26 Priceless is th e Sh op of th e Lord, It's W ares andTh e Dealers in W ares (Saints)

Guru Nanak Dev is continuing th e subject of discrim ina-tion. After dealing w ith th e m ysterie s of H is creation, H is gifts ,H is greatne s s etc., now h e com e s to th os e w h o deal, distributeand obtain H is Nam e, Prais e and Grace i.e . th e saints anddevotee s . H e says th at all th e s e are priceles s . Even Gods andVedas etc. h ave not been able to as s e s s th e ir w orth . Saint Kabirin h is slok a no. 162 in Sri Guru Granth Sabh ib h as said th atth e Lord's Nam e is a precious jew el and h is saints are th ejew ellers . Th ey de isclos e th e ir w are s only w h en a w orth yperson approach e s th em for H is Nam e.

Amul gux Amul vwpwr ] Amul vwpwrIey Amul BMfwr ] Amul AwvihAmul lY jwih ] Amul Bwie Amulw smwih ] Amulu Drmu Amulu dIbwxu ]Amulu qulu Amulu prvwxu ] Amulu bKsIs Amulu nIswxu ] Amulu krmuAmulu Purmwxu ] Amulo Amulu AwiKAw n jwie ] AwiK AwiK rhy ilvlwie ] AwKih vyd pwT purwx ] AwKih pVy krih viKAwx ] AwKih

(73)Nitnem

brmy AwKih ieMd ] AwKih gopI qY goivMd ] AwKih eIsr AwKih isD ]AwKih kyqy kIqy buD ] AwKih dwnv AwKih dyv ] AwKih suir nrmuin jn syv ] kyqy AwKih AwKix pwih ] kyqy kih kih auiT auiTjwih ] eyqy kIqy hoir kryih ] qw AwiK n skih kyeI kyie ] jyvfuBwvY qyvfu hoie ] nwnk jwxY swcw soie ] jy ko AwKY boluivgwVu ] qwilKIAY isir gwvwrw gwvwru ]26]

Amul gux Amul v wpwr ] Amul v wpwrIey Amul B Mfwr ] AmulAwv ih Amul lY jwih ] Amul Bwie Amulw s mwih ] AmuluDrmu Amulu dIbwx u] Amulu q ulu Amulu prv wx u ] Amulu bKsIsAmulu n Iswx u ] Amulu krmu Amulu Purmwx u ] Amulo AmuluAwiKAw n jwie ] AwiK AwiK rh y ilv lwie ] AwKihv yd pwT purwx ] AwKih pV y krih v iKAwx ] AwKih brmyAwKih ieMd ] AwKih gopI q Y goiv Md ] AwKih eIsr AwKihis D ] AwKih kyq y kIq y buD ] AwKih dwn v AwKih dyv ]AwKih s uir n r muin jn s yv ] kyq y AwKih AwKix pwih ]kyq y kih kih auiT auiT jwih ] eyq y kIq y h oir kryih ] q wAwiK n skih kyeI kyie ] jyv fu Bwv Y q yv fu h oie ] n wn kjwx Y swcw s oie ] jy ko AwKY boluiv gwV u] q w ilKIAY isirgwv wrw gwv wru ] 26]

1) Am ul gun am ul wapar. 2) Am ul wapariye am ul bh andar. 3)Am ul aw ah e am ul lai jah e . 4) Am ul bh ai am ula sam ah e . 5) Am uldh aram am ul deban. 6) Am ul tul am ul parw an. 7) Am ul bak h s isam ul nisan. 8) Am ul k aram am ul ph urm an. 9 ) Am ulo Am ulaak h iya na jaye . 10) Aak h aak h rah e liv laye . 11) Aak h e vedpath puran. 12) Aak h e pare k are vik h yan. 13) Aak h e Barm eaak h e Ind. 14) Aak h e gopi te Govind. 15) Aak h e Isar ak dh es idh . 16) Aak h e k ete k ite Budh . 17) Aak h e danav aak h e dev. 18)Aak h e s uri nar m uni jan sev. 19 ) Kete aak h h e, aak h en pah e .21) Aite k ite h ore k are. 22) Ta aak h na sak e k e i k e . 23) Jew adbh ave tew ad h oi. 24) Nanak jane Sach a soi. 25) je k o aak h ebole w igar. 26) Ta lik h iye s ir gaw ara gawar (26).

1) Priceles s are H is virtue s and priceles s is th e bus ines s inth e s e virtue s .

(74)Nitnem

2) Priceles s are th e traders in th e s e virtue s (Saints) andpriceles s is th e ir stock of virtue s (Nam e).

3) Priceles s are th e custom ers in virtue s (devotee s) andpriceles s are th os e devotee s w h o go back enrich ed w ithth e s e virtue s .

4) Priceles s are th e devotee s in love w ith H im and priceles sare th os e devotee s w h o h ave m erged in H im .

5) Priceles s is th e m oral law of th e Lord and priceles s is H iscourt w h ere th is law is adm inistered.

6) Priceles s is H is balance and priceles s are H is w e igh ts orm easure s us ed for th e as s e s sm ent of virtue s .

7) Priceles s is H is Grace and priceles s is H is m ark ofacceptance or approval.

8) Priceles s is H is benevolence and priceles s is com m and th atbe stow s H is benevolence .

9 ) H ow priceles s is th e Lord? Th is is beyond de scription.10) Th os e w h o h ave attem pted de scription are rendered m ute

in w onder and adm iration.11) Yet m any h ave attem pted H is de scription th rough Vedas

and Puranas .12) And th e learned persons de scribe H im and h old discours e s

about H im .13) Th e Brah m as and Indras de scribe H im .14) Lord Kris h na and gopis de scribe H im .15) Lord Sh iva and s idh as de scribe H im .16) So m any Budh as de scribe H im .17) Th e dem ons and gods de scribe H im .18) Th e Godly m en, practitioners of s ilence and th e devotee s

in H is s ervice de scribe H im .19 ) M any m ore de scribe H im and m any m ore are attem pting

to de scribe H im .20) M any m ore depart from th e w orld de scribing H im .21) If H e h ad created as m any m ore be ings .22) Even th en th ey could not h ave de scribed H im .23) Th e Lord can be as great as H e w ills .24) Guru Nanak Dev says , th e True O ne only k now s h ow great

H e is .

(75)Nitnem

25) If an idle talk er h appens to be bold enough to claim26) H e s h ould be recorded as m ost ignorant of fools . (26)

Stanza 27 Th e Unique Court of Th e Lord

Th is stanza is continuation of teach ing to th e devoteeabout discrim ination or "vivek a". It can be divided into th re eparts . Th e first s ixteen lines de scribe grandeur of th e Lord'sCourt and th e type of personalitie s th at are paying obe isanceto th e Lord by s inging H is prais e . Th is is m eant to teach th edevotee to ris e above any personal God if one h as be enw ors h ipping, and im pre s s on h im th at all th e gods andgodde s s e s are created by H im and are w ork ing under H is W ill.O ne s h ould th erefore w ors h ip only H is Nam e and s ing only H isprais e .

Th e s econd part of next four (17th to 20th line) are inprais e of th e Lord th at H e is Eternal, Creator, w ork s indepen-dently as per H is W ill and th at it is only H e , ever true and H isNam e is true .

Th e th ird part is th e last tw o lines . Th e s e lines de scribe th atth e Lord can not be told by any body, H e is th e final Lord andth at w e s h ould abide in H is W ill. Th is is in fact reas s ertion oflast line of first stanza i.e . follow only H is W ill.

so dru kyhw so Gru kyhw ijqu bih srb smwly ] vwjy nwd Anyk AsMKw

kyqy vwvxhwry ] kyqy rwg prI isau khIAin kyqy gwvxhwry ] gwvihquhno pauxu pwxI bYsMqru gwvY rwjw Drmu duAwry ] gwvih icqu gupquiliK jwxih iliK iliK Drmu vIcwry ] gwvih eIsru brmw dyvI sohinsdw svwry ] gwvih ieMd iedwsix bYTy dyviqAw dir nwly ] gwvihisD smwDI AMdir gwvin swD ivcwry ] gwvin jqI sqI sMqoKI gwvihvIr krwry ] gwvin pMifq pVin rKIsr jugu jugu vydw nwly ] gwvihmohxIAw mnu mohin surgw mC pieAwly ] gwvin rqn aupwey qyry ATsiTqIrQ nwly ] gwvih joD mhwbl sUrw gwvih KwxI cwry ] gwvih KMfmMfl vrBMfw kir kir rKy Dwry ] syeI quDuno gwvih jo quDu Bwvin rqy

qyry Bgq rswly ] hor kyqy gwvin sy mY iciq n Awvin nwnku ikAwvIcwry ] soeI soeI sdw scu swihbu swcw swcI nweI ] hY BI hosI jwien jwsI rcnw ijin rcweI ] rMgI rMgI BwqI kir kir ijnsI mwieAw

(76)Nitnem

ijin aupweI ] kir kir vyKY kIqw Awpxw ijv iqs dI vifAweI ]jo iqsu BwvY soeI krsI hukmu n krxw jweI ] so pwiqswhu swhw pwiqswihbunwnk rhxu rjweI ]27]

so dru kyh w s o Gru kyh w ijq u bih srb s mwly ] v wjy n wd An ykAs MKw kyq y v wv x h wry ] kyq y rwg prI isau kh IAin kyq y gwv x h wry]gwv ih q uh n o paux u pwx I bYs Mq ru gwv Y rwjw Drmu duAwry ] gwv ihicq u gupq u iliK jwx ih iliK iliK Drmu v Icwry ] gwv ih eIsrubrmw dyv I s oh in s dw s v wry ] gwv ih ieMd iedwsix bYT y dyv iq Awdir n wly] gwv ih is D s mwDI AMdir gwv in swD iv cwry ] gwv injq I s q I s Mq oKI gwv ih v Ir krwry ] gwv in pMifq pV in rKIsrjugu jugu v ydw n wly] gwv ih moh x IAw mn u moh in s urgw mC pieAwly]gwv in rq n aupwey q yry AT s iT q IrQ n wly ] gwv ih joD mh wblsUrw gwv ih Kwx I cwry] gwv ih KMf m Mfl v rB Mfw kir kir rKyDwry] syeI q uDun o gwv ih jo q uDu Bwv in rq y q yry Bgq rswly ]h or kyq y gwv in s y mY iciq n Awv in n wn ku ikAw v Icwry ] s oeIsoeI s dw s cu swih bu swcw swcI n weI] h Y BI h osI jwie njwsI rcn w ijin rcweI ] rMgI rMgI Bwq I kir kir ijn sI mwieAwijin aupweI ] kir kir v yKY kIq w Awpx w ijv iq s dI v ifAweI]jo iq s u Bwv Y s oeI krsI h ukmu n krx w jweI] s o pwiq swh u swh wpwiq swih bu n wn k rh x u rjweI ] 27]

1) So dar k e h a so gh ar k e h a jit bah sarab sam ale. 2) Waje nadane k asank h a k ete vavanh are . 3) Kete rag pari s iu k ah ian k etegaw an h are . 4) Gavah e tu h no paun pani baisantar gave rajadh aram duare . 5) Gavah e Ch it Gupat lik h janh e lik h lik hDh aram vich are . 6) Gaveh e Isar Barm a Devi, soh an sadasaw are . 7) Gavah e s idh sam adh i under gavan sadh vich are .9 ) Gavan jati sati santok h i gavah e vir k arare . 10) Gavanpandit paran rak h isar jug jug veda nale. 11) Gavah e m oh nianm an m oh an su rga m ach h payiale. 12) Gavan ratan upaye tereath sath tirath nale. 13) Gavah e jodh m ah a bal soora, gavah ek h ani ch are . 14) Gavah e k h and m andal varbh anda, k ar k arrak h e dh are . 15) Sei tudh no gavah e, jo tudh bh aw an, rate terebh agat rasale. 16) H ore k ete gavan s e m ai ch it na aw an,Nanak k iya vich are . 17) Soi soi sada Sach Sah ib sach a sach i

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Nai. 18) H ai bh i h os i jai na jaas i, rach na jin rach ai. 19 ) Rangirangi bh ati k ar k ar, jins i m aya jin upai. 20) Kar k ar w aik h ek ita aapna, jiv tis di w adiyai. 21) Jo tis bh aw ai soi k ars i, h u k amna k arna jai. 22) So patsah sah a patsah ib Nanak rah an rajai.(27).

Som ebody as k s th is q ue stion from Guru Nanad Dev.

1) H ow grand is th e entrance and h ow grand is th e m ans ion,w h ere th e Lord s its and tak e s care of all H is creation? GuruNanak Dev replies and explains th e grandeur of th e place.

2) Countles s are th e m us ical instrum ents and countles s areth os e w h o play upon th e s e instrum ents .

3) Countles s ragas (m us ical m ode s and m easure s) are sungby countles s m us icians in glory of th e Lord.

4) All th e elem ents lik e air, w ater, fire etc. s ing H is prais e ,so also D h aram Raj (God of justice) is s inging H is prais eat H is door.

5) Th e m yth ical scribe, (Ch itra Gupt w h o records every one'sdeeds , bas ed on w h ich D h aram Raj tak e s decis ion aboutth e ir future after death ) also s ings H is prais e .

6) Th e incarnations lik e Sh iva, Brah m a and Parvati Devi w h oh ave been exalted by H im and look so beautiful also s ingH is prais e .

7) Th e k ing of gods , Indira s itting on h is th rone, along w ithoth er gods s ings H is prais e at H is door.

8) Th e s idh yogis in th e ir m editation and th e sadh us in th e irth ough ts are s inging H is prais e .

9 ) Th os e w h o h ave w on th e ir em otions , th e zealots and th os e ,th e contented one s along w ith h eroe s are s inging H isprais e .

10) Th e pundits , great ris h is (s e ers) along w ith Vedas ofre spective age s w h ich th ey study are s inging H is prais e .

11) Th e beautie s of th e h eavens , earth and oth er w orlds w h oentice th e m inds of m en are also s inging H is prais e .

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12) Th e m ost precious objects lik e jew els , as also th e 68 placesof pilgrim age created by th e Lord also s ing H is prais e .

13) Th e w arriors and th e brave, of great m igh t and all th os ecreated th rough th e four source s of life (birth th roughw om b, egg, sw eat and by s e ed germ ination in th e earthor cell bifurcation) s ing H is prais e .

14) Th e w h ole univers e , its regions and all its parts created andsustained by H im , s ing H is prais e .

15) Th os e , w h o are fully absorbed in H is Love and w h o pleas eH im s ing H is prais e .

16) In addition to th e above categorie s , m any m ore are s ingingH is prais e , w h om I do not k now , W h at can I (Guru NanakDev) say about th em ?

17) H e and H e alone is th e Truth . Ye s , th e M aster is True andso is H is glory.

18) H e is , H e s h all be, H e s h all ever be, H e w h o h as createdth e Univers e is eternal. (Sat of M ool M antra)

19 ) H e created m aya and produced varietie s of colours , k indsand specie s .

20) H e tak e s care of H is creation as becom ing of H isgreatne s s .

21) H e only doe s w h at pleas e s H im . No one els e can tell H imw h at s h ould be done or w h at s h ould not be done .

22) H e is th e k ing of k ings . Guru Nanak Dev says , th e righ tth ing is to live as per H is W ill and Com m and.

Stanza 28 to 31 True R eligion and Significance of Sym bols

It w ould be noticed th at in stanzas 16th to 19 th , th e lastlines are pointing to one th em e, i.e . th e Lord is th e only Truthw h ich is ever th e sam e, age after age, H e is , and ever s h all be .H e is k ing of k ings and H is w ill is suprem e . In th e next fourstanzas also, th e last tw o lines are repeated. It w ould beintere sting to note th at at m ost of th e places , th e e s s ence of M oolM antra is stre s s ed upon to bring h om e th e Truth to th e devotee .

Guru Nanak Dev is repeating again and again th at th e

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abiding Truth is sam e in all age s . Since religion or dh arm a isto deal w ith th e sam e Abiding Truth , it m ust be th e sam e forall h um anity. Alth ough th ere are difference s of race, colour, s exnationality and th e circum stance s under w h ich people live andw ork , yet th e spirit in th em is sam e and th erefore th e ir spiritualneeds are also th e sam e . Since religion h as to deal w ith h um anbe ings , th erefore religions of various h um an be ings can not bee s s entially different. M ost people fail to realize th is bas ic factand w h ile s etting up or follow ing different religions cutth em s elves aw ay from each oth er, in narrow w ater-tigh tcom partm ents leading to conflicts and dispute s . Th is h appensbecaus e people forget th at th e bas ic purpos e of religion is tobring all h um an be ings togeth er and not to split th em apart. Asit h appens , w h en som e exalted soul s h ow s th e path to fellowh um ans for th e ir deliverance, th e true religion is expounded andspiritual principles are stated. Slow ly, during th e period ofconsolidation of th e religion or s ect, certain s ym bols , cerem o-nie s and dre s s code etc. are pre scribed. Alth ough in th ebegining, th e s e h ave som e s ignificance, but gradually, th e trues ignificance is lost and th e s e outw ard s ym bols becom esuprem e . Th e follow ers of religions at such stage w h o areignorant of bas ic truth , figh t blindly for defending th e s ym bols .H ence th e m ost of conflicts today are th e re sult of th is narrowm entality. Religious principles can be divided into tw o parts i.e .(a) Principles relating to relation betw een m an and God. Th eprinciples in category (a) are th e eternal religion and th os e in(b) are th e religion of a particular age or tim e . W h ere as (a) iseternal, (b) goe s on ch anging w ith tim e and circum stance s . Th etroubles aris e w h en som e un-s elf-realized leaders not fullyunderstanding th e ir ow n religion, confus e th e ir follow ers andinstigate for figh ts and conflicts w ith th e follow ers of oth erreligions . If th ey h ad understood th e Truth of th e ir ow n religion,such conflicts could h ave been avoided.

Guru Nanak Dev h as explained th is beautifully in th efollow ing tw o lines .

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h[w' fjZip h[wp sip epi fRpCg dVu ojV mm

iPC[ njwpip VjVwj ldF lptp ljyRp Vjq mm

\qvji qhvj 1|

gsdks ik/jq gsdq njq xqj imM+h fut Fkku AA:M+s Bkdqjq ukudk lfc lq[kq lkpm uke AA

(eykj egyk û)

H e k o padh ar h e k dar, Gur pauri nij th an.Rure Th ak ur Nanak a, sabh s u k h sach au Naam .

(M alar M ah alla 1)Th ere is only one road, leading to th e O ne door. Guru is

th e ladder w ith th e h elp of w h om our True Self ins ide us isreach ed, Guru Nanak Dev says th at th e Beautiful M aster re s ide sth ere , and all blis s is in H is True Nam e.

Th e point Guru Nanak Dev h as m ade is th at "Knowth ys elf". Th is is th e w h ole religion. Self realization is th e m ainaim of h um an life . Self of all s elves re s ide s in our h eart, th ew ay to it is th rough H is Nam e. Th is our ow n Atm a th e "oneroad", leading to O ne door, th e Guru be ing th e ladder to enableone to ris e h igh , so as to reach th e Suprem e Self.

If a m an reach e s th e h eart of h is ow n religion, h e reach e sth e h eart of oth er religions too. It is th e inner developm entth rough th e Nam e w h ich tak e s one to reach th e h eart of h is ow nreligion. All religions pre scribe th at th e s e e k er s h ould view allH is creation w ith e q ui-vis ion. Th en th e follow ers of oth er path sor religions can not be view ed differently s ince th ey are as m uchpart of H is creation.

Stanza 28 Put O n R eal Sym bols of a Yogi

Th is stanza is part of dialogue w ith H ath Yogis , follow ersof Patanjali Rish i w h o is believed to be founder of Yoga. Th eybelieved th at th e w orld w as a source of s in and suffering and itw as th erefore correct for th em to get free from w h at th ey calledth e "curs e" of w orldly life . Guru Nanak Dev totally disapprovedof people s ink ing into selfis h individualism . Th e Yogis, on th eir

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part h ad h ow ever felt th at m undane m atters w ere of littlecons eq uence and th ey th erefore engaged in m ediation alone.

In th is stanza, Guru Nanak Dev h as de scribed th epreparation for real m editation i.e . h ave contentm ent, put inlabour w ith love, purity of m ind and body, contem plation, truefaith in th e Lord and view everybody w ith e q uanim ity. Th enw in your ego and m ind. W ith th is preparation, m editate on th eLord w h o is th e beginning of all, pure, endles s and ch angeles sth rough age s i.e . eternal. Guru Nanak Dev th erefore advocatedYoga of action w h ich ch anged a m an from static to dynam icforce vitalizing every nerve, w h ich w ere to be controlled andsublim ated, by turning th em into h ealth y ch annels but notextinguis h ed as done by yogis .

Th e yogis h ave tw elve lineage s and "Ayi" is one of th emw h ich is suppos ed to be th e h igh e st in th e order of precedence .Th ere is a reference to th is in line No. 3.

muµdw sMqoKu srmu pqu JolI iDAwn kI krih ibBUiq ] iK µQw kwlu kuAwrIkwieAw jugiq fMfw prqIiq ] AweI pMQI sgl jmwqI min jIqY jgujIqu ] Awdysu iqsY Awdysu ] Awid AnIlu Anwid Anwhiq jugu jugueyko vysu ]28]

muMdw s Mq oKu srmu pq u JolI iDAwn kI krih ibBUiq ] iKMQ w kwlukuAwrI kwieAw jugiq f Mfw prq Iiq ] AweI pMQ I s gl jmwq I minjIq Y jgu jIq u ] Awdysu iq s Y Awdysu ] Awid An Ilu An wid An wh iqjugu jugu eyko v ys u ] 28 ]

1) M unda santok h , saram pat jh oli dh yan k i k arh e bibh ut. 2)Kh inth a k al k uari k aya jugat danda partit. 3) Ayi panth i sagaljam ati, m un jite jug jit. 4) Aade s Tis e aade s . 5) Aadi Anil AnadiAnah ati jug jug e k o ves . (28)

Guru Nanak Dev is explaining true s ignificance of th es ym bols of th e yogi's tradition in th is stanza.

1) O Yogi, you m ak e contentm ent your ear-rings , ph ys icalw ork be m ade into your begging bow l and your s h oulder

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bag and instead of sm earing your body w ith as h e s , fixyour m ind on th e Lord.

2) Th ough t of death be your patch ed q uilt, ch aste (pure)body be your guiding rule in life and faith in th e Lord beyour stick .

3) Now you are cons idering "Ayi Lineage" as th e h igh e storde r of Yogis . Ins tead of th is , all h um an be ingscons idered as belonging to Ayi order and th us belongingto sam e clas s (treat th e w h ole h um an race as e q ual andclas s -les s). Conq uer your m ind and you s h all conq uer th ew h ole w orld.

4) And 5.) Yogis h ave a greeting slogan of "Ade s h ", w h ichm eans" Adi-Isar" i.e . Lord from th e beginning. GuruNanak Dev tells th e Yogis to greet th e Lord w h o is PureO ne , Im m aculate (beyond m aya), w h o is truly th ebeginning of all th ings and H im s elf w ith out beginning,w h o never die s , and is th e sam e in all age s . (28)

Stanza 29 Aim for Th e Lord and Not Th e Psych uic Pow ers

In th e last stanza, Guru Nanak Dev h as advis ed th e Yogisto prepare th em s elves for joining w ith th e Suprem e . In th isstanza, h e h as revealed th e "Divine k now ledge" w h ich s h ouldbe th e food of th e Yogi. Th is "Divine k now ledge" h as be ens erved by th e Lord th rough H is com pas s ion is th at th e Lord inth e form of "Atm a" is ringing celestial m us ic in everybody'sh eart. So look for th e Lord in every person's h eart. Do not runafter psych ic pow ers . Th ey are distractions . In th e cam p of th eYogis , th e ir routine include s distribution of food. O ne Yogi isinch arge of th e store, anoth er arrange s th e rations and stillanoth er w h o distribute s food to each according to individual'sneed. At th e tim e of m eals , th ey blow a conch (a s ea s h ell) toannounce th e m eal tim e . Guru Nanak Dev in th is stanza h asexplained to th em th e true q ualitie s to enable disch arge th e s edutie s in life so th at th ey can reach th e Lord.

Th e Yogis follow e igh t fold yogic path , (As h tang yoga).Th e s e parts are as under:

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1. Yam a-re straints one s h ould practice .2. Niyam a-th e m oral discipline or principles .3. Asanas -body posture s , th ere are 64 of th em (for ph ys ical

fitne s s).4. Pranayam a-rh yth m of re spiration. ( to control breath and

m ind)5. Pratyah ara- em ancipation of s ensory activity from dom i-

nation by exterior objects .6. D h arna-concentration of m ind.7. D h ayana-Yogic m editation.8. Sam adh i-absorption into object of m editation so as to los e

body consciousne s s .

In th e beginning, th e yogis w ere m ainly concerned w ithYoga i.e . "joining w ith God". But slow ly, th ey w ere m ore andm ore attracted tow ards psych ic pow ers (s idh is). Th e s e pow ersh elp th em to ach ieve dom inance over oth ers , give th emopportunity to s h ow th e ir superiority over oth ers and cons e -q uently feed th e ir ow n ego. H ence th e s e pow ers are counterproductive. Th ere are e igh t type s of im portant s idh is as under:

1. Anim a-pow er to reduce one s elf to as sm all in s ize as aspeck of dust.

2. Lagh im a-to becom e very ligh t by reducing w e igh t.3. Prapti-Pow er to produce anyth ing.4. Prak arm aya-To m ak e oth ers do w h atever th e Yogi w ants

and no body to oppos e h im .5. M ah im a-Yogi can m ak e h im s elf as big as h e lik e s .6. Is h itav-to get nam e and fam e .7. Vas h itav-to get control over oth ers .8. Kam avasaita-to get pow er to control de s ire s .

In th e spiritual journey, th e Lord gives te sts to th e devoteeto judge h is s incerity. Th e s e s idh is or pow ers are th e te st. If adevotee is deligh ted to enjoy th e s e pow ers and forgets th e realaim of uniting w ith th e Lord (Yoga), h is furth er progre s s iss talled at th at point only. Th e s e pow ers are also lost in duecours e . Th e devotee s h ould th erefore s h un th e s e pow ers andfollow h is real object of God-realization steadfastly.

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Bugiq igAwnu dieAw BMfwrix Git Git vwjih nwd ] Awip nwQu nwQIsB jw kI iriD isiD Avrw swd ] sMjogu ivjogu duie kwr clwvihlyKy Awvih Bwg ] Awdysu iqsY Awdysu ] Awid AnIlu Anwid Anwhiqjugu jugu eyko vysu ]29]

Bugiq igAwn u dieAw B Mfwrix Git Git v wjih n wd ] Awipn wQ u n wQ I sB jw kI iriD isiD Av rw swd ] s Mjogu iv joguduie kwr clwv ih lyKy Awv ih Bwg ] Awdysu iq s Y Awdysu] Awid An Ilu An wid An wh iq jugu jugu eyko v ys u ] 29 ]

1) Bh ugat gyan daya bh andaran gh at gh at vajh e naad. 2) AapNath , nath i sabh jaak i ridh i s idh i aw ara sad. 3) Sanjog vijogdu i k ar ch alaveh lek h e aw ah e bh ag. 4) Aade s Tis e aade s . 5)Aadi, Anil, Anadi, Anah at jug jug aik o ves . (29 ).

1) (O Yogi,) in God's great de s ign, D ivine Know ledge isfood, H is com pas s ion is th e stew ard w h o s erves anddivinity ringing in every h eart is th e conch (th is is h eardonly by th os e w h o are attuned tow ards God.)

2) Th e Nath (M aster) of th is de s ign is th e Lord H im s elf, w h oh as strung th e w orld in a perfect order w ith H im as per H isW ill. Th e psych ic pow ers are unde s irable objects , as th e s eonly re sult in attach m ent to w orldly objects (m aya) andcom e in th e w ay of follow ing H is W ill and inflate one's ego.

3) Th e tw o law s of union and dis -union are carrying out H isgrand de s ign. Th e s e tw o are love of God and love of m aya(w orld). Th e form er re sults in union and th e latter in dis -union. Th e s e tw o attribute s are given by th e Lord as perth e Karm a. Th erefore th os e w h o are be stow ed w ith loveof God join w ith th e Source or attain yoga and th os e w h oare h anded th e love of m aya are dis -joined and w anderin illus ion, in s earch of s idh is .

4) And 5) So, O Yogi, let th e greeting slogan of Aade s beaddre s s ed to H im w h o is beyond m aya, th e pure one,im m aculate, w h o is truly th e beginning of all th ings , isH im s elf w ith out a beginning, w h ich never die s and is th esam e in all age s . (29 )

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Stanza 30 Th e M ystery of Trinity of Gods

Th e great Lord is running th e w orld proce s s by H im s elfand subject to H is ow n W ill. In an unfath om able m anner, H ebrough t togeth er th e spirit and m atter, th e Sh iva and Sh ak ti.Th en by H is principle of evolution, th e proce s s e s of creation,sustencance and de struction, cam e to play. Becaus e th e peoplecould not s e e th e Pow er and th e O rganizing M ind of Godbe h ind th is grand de s ign as th ey could not relate th e ph ys icalw ith th e spiritual, w ith iout suppos ing som eth ing tangiblebetw een th e tw o, th ey personalis ed th e th re e pow ers of God asBrah m a, Vis h nu and Sh iva.

People could not understand h ow th e th re e gunas orq ualitie s of m aya (Sattvik , rajs ik and tam s ik ) w ere producingvariety. M aya appeared to th e w orld as veiling pow er w h ichconceals th e Suprem e from th e h um an m ind, th e illusory pow erand in th e form of th re e gunas or q ualitie s . Th e fact is th at th e s eth re e q ualitie s of m aya do not exist exclus ively of each oth erbut are interm ingled in varying degree s , producing infinitevariety, people s e e around th em .

Fus ing of m ind and m atter w as still m ore difficult tocom pre h end. So th e sage s , in order to explain to th e laym en,put it figuratively i.e . Sh iva and Sh ak ti (m aya) w ere united andth e D ivine M oth er, conce iving, gave birth to th e th re e de itie s .In order to explain th e m ystry of creation, Guru Nanak Dev h asclarified th e pos ition and put forth th e Truth .

Th is h as also been explained by Guru Nanak Devels ew h e re :

uh s[tj ah idr ih{ dlr lwag wj q[vp mm

dah epS W.Zg s[hpig u' bjdHbj ude l' t[vp mm

\dlig ije qhvj 1|

tg ns[kk rg jfo jgS f'ko 'kfDr dk esy AA

frg xq.k ca/h nsgqjh tks vk;k tfx lks [ksyq AA(fljh jkx egyk û)

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Jeh de k h a tah rav rah e Sh iv Sh ak ti k a m el.Tih gun bandh i de h u ri jo aiya jug so k h el.

(Sri R aga M oh alla 1)

W h ereever I look , I find God m anife sted as a com binationof m atter and Spirit. W h osoever is born, is in bondage of th re eq ualitie s of M aya and every body is playing w ith in th e th re egunas .

Th is is a m ystery th at no one can understand unles s h e h asbe en bles s ed to ris e above th e th re e gunas and realize h is Self.Som ew h ere els e, Guru Nanak Dev h as explained th is as under.

"Th e Ligh t is infus ed in th e be ings , and be ings w ith in th eLigh t, by an art th at is artles s ."

Th is stanza em ph as is e s th at Sh iva and Sh ak ti i.e . Spirit andm atter h ave no independent existence of th e ir ow n and nor th eth re e dynam ic q ualitie s . Th ey are all th e creation of th e Lord.

eykw mweI jugiq ivAweI iqin cyly prvwxu ] ieku sMswrI ieku BMfwrIieku lwey dIbwxu ] ijv iqsu BwvY iqvY clwvY ijv hovY Purmwxu ] EhuvyKY Enw ndir n AwvY bhuqw eyhu ivfwxu ] Awdysu iqsY Awdysu ] AwidAnIlu Anwid Anwhiq jugu jugu eyko vysu ]30]

eykw mweI jugiq iv AweI iq in cyly prv wx u ] ieku s MswrI iekuBMfwrI ieku lwey dIbwx u ] ijv iq su Bwv Y iq v Y clwv Y ijv h ov YPurmwx u ] Awyh u v yKY Awyn w n dir n Awv Y bh uq w eyh u iv fwx u] Awdysuiq sY Awdysu] Awid An Ilu An wid An wh iq jugu jugu eyko v ysu ] 30 ]

1) Aik a m ai jugat viai Tin ch ele parw an. 2) Ik sansari, ikbh andari, ik lai deban. 3) Jiv tis bh ave Tive ch alave jiv h oveph urm an. 4) Oh vaik h e ona nadar na ave, bah uta e h vidan.5) Aade s Tis e aade s . 6) Aadi, Anil, Anadi, Anah at jug jug aik oves . (30)

1) O Yogi, O ne Purs h a (Self) and H is Creative Pow er (i.e .Spirit and th e m atter) cam e togeth er, and in a m ysteriousw ay, th e D ivine M oth er conce ived and gave birth to th re esons (th e th re e de itie s . Th is is only a figurative w ay to

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explain th e m ystery). Th e th re e sons w ere approved andappointed to do specific w ork s by th e Lord.

2) O ne of th em Brah m a th e creator, th e s econd Vis h nu, th esustainer and th e th ird Sh iva w h o h olds court to judgeh um an's body's actions & death .

3) (But th e m atter and Spirit do not h ave any independentexistence, nor do Brah m a, Vis h nu and Sh iva as such .) Itis God alone w h o carrie s on th e w orld proce s s , accordingto H is ow n W ill and as per H is com m and. (Th is h as be enre stated to stre s s th at above is only figurative.)

4) Th e m ystery or strange th ing is th at w h ereas H e s e e s all,no body can s e e H im (Th e real reason w h y people s et upde itie s to repre s ent H is pow ers is to h ave a vis ible form ).

5) And 6) So, O Yogi, let th e greeting slogan of Aade s beaddre s s ed to H im w h o is beyond m aya, th e Pure one,Im m aculate, w h o is truly th e beginning of all th ings , isH im s elf w ith out a beginning, w h o never die s and is th esam e in all age s . (30).

Stanza 31 Th e True O ne is O m nipresent and H is Stock sare Unlim ited

Som e people are under th e im pre s s ion th at God lives inth e h eavens etc. and not in som e of th e w orlds . O n th is earthits elf, som e people are of th e view th at God re s ide s in som especific places . Sim ilarly, th e God's store h ous e is located atsom e planets and not in oth ers . Th e s e doubts are clarified inth is stanza.

Guru Nanak Dev h as said in th e s econd line th at God h asput into th e store h ous e everyth ing once for all. Th is fact h asalso been given in Albert Eniste in's "Th eory of Relativity" i.e .sum total of m as s and energy is constant. Th e s e tw o s im ply goon ch anging from one to th e oth er.

Awsxu loie loie BMfwr ] jo ikCu pwieAw su eykw vwr ] kir kir vyKY

isrjxhwru ] nwnk scy kI swcI kwr ] Awdysu iqsY Awdysu ] AwidAnIlu Anwid Anwhiq jugu jugu eyko vysu ]31]

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Aws x u loie loie B Mfwr ] jo ikCu pwieAw s u eykw v wr] kirkir v yKY isrjx h wru ] n wn k s cy kI swcI kwr] Awdysu iq s YAwdysu] Awid An Ilu An wid An wh iq jugu jugu eyko v ys u] 31]

1) Aasan loi loi bh andar. 2) Jo k ich payia so e k a var. 3) Kark ar vaik h e Sirjanh ar. 4) Nanak Sach e k i sach i k ar. 5) Aade sTis e aade s . 6) Aadi Anil Anadi Anah at jug jug aik o ves . (31)

1) O Yogi, th e great Lord is s eated in every region (Th ere isno particular region lik e h eaven or Sh iva puri w h ere H ere s ide s .) H is store h ous e is also in every region.

2) H e h as put into th e store h ous e everyth ing th at w as to beput, once and for all.

3) H e, th e Creator first create s and th en look s after H iscreation H im s elf.

4) Guru Nanak Dev says , th e w ork s of True O ne are alsoTrue .

5) And 6) So, O Yogi, let th e greeting slogan of Aade s beaddre s s ed to H im w h o is beyond m aya, th e Pure one,Im m aculate, w h o is truly th e beginning of all th ings , isH im s elf w ith out a beginning, w h o never die s and is everth e sam e in all age s . (31)

Stanza 32 Th e Nam e Flow ers O nly in a Loving and Ego-Less H eart

Th ere is w ide spread belief th at if a certain Nam e of Godor a m antra is repeated a certain num ber of tim e s , one canach ieve God. For th is purpos e , people k e ep a rosary and k e epan account of th e num ber of repetitions . Th e s e days , som epeople k e ep electronic counters . A rosary s h ould s erve th epurpos e of rem inding one of th e Lord and to bring back one'sdistracted m ind back to m editation on th e Lord. (Accountk e eping is lik ely to feed th e ego w h ich can be counterproductive)

In th is stanza, Guru Nanak Dev h as brough t out th at it isnot true . No num ber of repetitions , unles s one becom e s ego-

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les s can bear fruit. It w ill be som eth ing lik e an ins ect trying toreach s k ie s . God can only be ach ieved th rough God's Grace andH is Grace com e s to and ego-les s m ind. Re st is all idle gos s ip.

iek dU jIBO lK hoih lK hovih lK vIs ] lKu lKu gyVw AwKIAiheyku nwmu jgdIs ] eyqu rwih piq pvVIAw cVIAY hoie iekIs ] suixglw Awkws kI kItw AweI rIs ] nwnk ndrI pweIAY kUVI kUVYTIs ]32]

iek dU jIBO lK h oih lK h ov ih lK v Is ] lKu lKu gyV wAwKIAih eyku n wmu jgdIs ] eyq u rwih piq pv V IAw cV IAY h oieiekIs ] s uix glw Awkws kI kIt w AweI rIs ] n wn k n drIpweIAY kUV I kUV Y T Is ] 32]

1) Ik du jibh o lak h h oh e , lak h h ove lak h vis . 2) Lak h Lak hgera aak h iye e k Naam Jagdis . 3) Ait rah pat paw ria ch arieh oi ik is . 4) Sun gala aak as k i k ita aai ris . 5) Nanak nadripayie h k u ri k u re th e e s . (32)

1) If, in place of one h um an tongue, th ere be h undredth ousand tongue s for each h um an be ing and furth er eachof th e s e be turned into tw enty h undred th ousand tongue s .

2) Th en each of th e s e tongue s repeat th e Nam e of th e Lordin a cycle, each of h undred th ousand tim e s .

3) All th e above effort is fruitles s . Th e real m eth od to reachour M aster th e God is no doubt in steps , but th e s e stepsare to be m ounted only after los ing one's ego i.e . in totalsurrender and deep love for H im .

4) After h earing from oth ers , th e celestial be ings , th e pow erand ach ievem ents of H is Nam e, som e sm all m inded s elfs ee k ing people w ill try to im itate repetition of H is Nam ew ith out s elf surrender. Th is is s im ply lik e ins ects trying toreach s k ie s .

5) But Guru Nanak Dev says , God is realized th rough H isGrace only, (w h ich com e s autom atically w h en one longsand w ork s for it). M ere talk of fals e m en is only a vainboast. (32)

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Stanza 33 No Body is H igh or Low of H is O w n Accord,It is only as per H is W ill

Th e h um an be ings h ave no pow er over th e ir actions , th eycan ne ith er speak nor k e ep q uiet, th ey can ne ith er as k nor give.Ne ith er live nor die of th e ir ow n accord. Th ey cannot ach ievee ith er w orldly w ealth nor spiritual attainm ents and be liberatedof th e ir ow n accord and effort. No body is h igh or low as perh is ow n w is h e s . It is only th e Lord w h o is om nipotent and H eexercis e s H is pow ers . Guru Nanak Dev h as stated in th is stanzath at no body can force h is w ill upon God. Th erefore be st is tofollow h is advice given in th e earlier stanzas i.e . w in H is Graceby s elf surrender, deep love and rem em brance of H is Nam e.

AwKix joru cupY nh joru ] joru n m µgix dyix n joru ] joru n jIvix

mrix nh joru ] joru n rwij mwil min soru ] joru n surqI igAwin

vIcwir ] joru n jugqI CutY sMswru ] ijsu hiQ joru kir vyKY soie ] nwnk

auqmu nIcu n koie ]33]

AwKix joru cupY n h joru ] joru n m Mgix dyix n joru ]joru n jIv ix mrix n h joru ] joru n rwij mwil min s oru]joru n s urq I igAwin v Icwir ] joru n jugq I Cut Y s Ms wru ]ijsu h iQ joru kir v yKY s oie ] n wn k auq mu n Icu n koie ] 33]

1) Ak h an jor ch upe nah jore . 2) Jor na m angan den na jore .3) Jore na jiwan m aran na jore . 4) Jore na raj m al m un sore .5) Jore na su rti gyan vich ar. 6) Jore na jugti ch h ute sansar. 7)Jis h ath jore, k ar w aik h e soi. 8) Nanak uttam nich na k oi. (33).

1) H um ans h ave no independent absolute pow er to e ith erspeak or to k e ep q uiet.

2) Th ere is no pow er in one to dem and anyth ing from oth ers ,nor to give anyth ing to oth ers .

3) Th ere is no pow er to force one's living nor one's dying.4) O ne can h ave no pow er to perpetuate one's rule or one's

pos s e s s ions for w h ich th ere is so m uch vanity and nois ein our m ind.

5) No one can force spiritual aw ak ening nor can one force

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w isdom and k now ledge .6) Nobody h as pow er to obtain liberation from th is w orld

(w ith h is ow n effort).7) It is H e w h o h as all th e pow ers . H e first create s all th e

univers e th en look s after it.8) Guru Nanak Dev says , no one can be h igh or low by one's ow n

pow ers . It is all H is W ill th at decide s everybody's station in th islife . Th is is elucidation of "Parsadi" of M ool M antra. (33)

Stanzas 34 to 37 Th e Five R egions in Spiritual Progress

In th e s e four stanzas , Guru Nanak Dev m aps th e stage sin spiritual progre s s of th e devotee . Th is is a sum m ary of allth e previous stanzas . W h en God's grace de scends on a person,it gives ris e to strong aspiration for w alk ing on th e spiritual pathand one starts ris ing above th e routine w orldly state of living.O ne starts inq uiring "W h o am I?" "From w h ere h ave I com e?""W h o is th is God people w ors h ip?" etc. Th e five stage s givenin th e s e four stanzas are th e stage s of inner developm ent of th edevotee and s h ould not be confus ed w ith any outw ardly s igns .

Th e s e four stanzas de scribe , h ow h um an be ing's m ind isdiverted from w orldly de s ire s and enjoym ents and one startslook ing inw ard to one's soul or Atm a and starts investigatinginto th e true purpos e of h um an life . Th is is th e stage w h en onecom e s to realize one's dutie s and re spons ibilitie s tow ardsh im s elf, fam ily and society etc. Th is is "D h aram K h and" or"regions of dh arm a or duty". Th e devotee w ork s to disch argeh is dutie s tow ards fam ily lik e look ing after parents , rais ingch ildren, h elping oth er fam ily m em bers , look ing after th esociety in general and also h is ow n liberation. Th is state w ork sfor th e general im provem ent say ch aracter building and creatingsuitable environm ent for spiritual progre s s . In th is region, th edevotee develops m oral principles and h ealth y de s ire s andgenerally progre s s e s tow ards spirituality and starts follow ingH is W ill. Th is stage is de scribed in stanzas 1 to 7.

Next stage after th is com e s w h en th e devotee startss eriously as sociating w ith th e w is e , listens to th e ir advice and

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illum inating discours e s , reads th e h oly book s w ritten by s elf-realized souls . (Reading a book is also listening to th e w riter).In th is region, th e devotee gains k now ledge about th e Lord'screation, h ow th e elem ents lik e air, w ater, fire etc. w ork , h owm any Gods and Godde s s e s , h ow m any planets , suns , m oonsand h oly personage s w h o h ave attained h igh e st spiritualpinnacles . Th e devotee's s elfis h ne s s and personal de s ire sreducer gradually. Th is w as explained by Guru Nanak Dev instanzas 8 to 11 on th e subject of "suniye". First th e devotee'slove w as re stricted to h is fam ily only. Slow ly th is so calledfam ily w ill expand and a stage w ill com e w h en h e w ill realizeth at th e w h ole w orld is h is fam ily (stanza 28 line 3). Th us w ithbroadening of th e outlook , th e grace of th e saints and readingm ore and m ore h oly book s , th ere is a storm of k now ledge andw ith th is th e doubts and superstitions are blow n aw ay. Th isstage is th e "Gyan Kh and" or th e region of k now ledge .

Th e devotee, w h en fortified w ith k now ledge, realize s th atm ere borrow ed k now ledge is not enough . H e m ust w orkh im s elf to control h is m ind, de s ire s , latencie s , and delve deepinto m ysterie s of spiritual truth s . Th is is th e stage of h ard labourinvolving ris ing early in th e m orning, s itting in dh yan orm editation and exercis ing discrim ination, Repetition of Nam e,accepting W ill of God and oth er spiritual disciplines of cours econtinue along s ide . Th is is th e stage of "Saram Kh and" or"region of h ard w ork or labour". Th is is de scribed in stanza 12to 15. In th is region, th e devotee's body m ind and intellect areall properly m oulded and given beautiful s h ine . H is conscious -ne s s and m ind are rais ed to m uch h igh er and purer levels . Th ereis general aw ak ening tow ards h igh er levels and one isconverted into a celestial be ing and a s idh a purus h a.

W h en a w ork er s incerely labours for th e w h ole day, th em aster is pleas ed and generously rew ards th e w ork er at th e endof th e day. Sim ilarly, th e Lord and M aster is also pleas ed w ithth e devotee w h en h e is ripe in "Saram Kh and" as explainedabove and is pleas ed to be stow H is grace on th e devotee . Th isis called "Karam Kh and" or th e "region of Grace". Th is state,

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w h en God is pleas ed to be stow Grace is s im ply beautiful andis beyond de scription. Th e devotee is gifted w ith all th e pow ersof th e Lord. H e never deviate s from th e noble path w h ateverth e inducem ent or provocation. Th e devotee s e e s th e Lordeveryw h ere and in every be ing. H is m ind is alw ays attach edw ith th e Lord. H e is not afraid of birth and death becaus e h eis freed from th e cycle of re incarnations . H is m ind is alw aysfilled w ith h appines s and blis s .

In all th e above regions , th e devotee th ough h avingglim ps e s of th e unm anife st Lord, is still h aving connection w ithm anife st aspect i.e . m aya. After progre s s in th e "Karam Kh and",th e devotee is fully absorbed into th e unm anife st aspect of th eLord or "Nirank ar or Nirgun" aspect. Th is is "Sach K h and" orth e "region of True Lord". Th is is th e h igh e st region w h ereevery th ing is pre s ent and is controlled as per H is w ill. GuruNanak Dev h as , in th e last line of stanza 37 said th at anyde scription of Sach K h and is extrem ely difficult and h ard lik este el.

Som e sch olars de scribe th e s e five k h ands as five w orldslik e H eaven etc. Th is is not correct becaus e Guru Nanak Devh as clearly explained in Japji (stanza 31) th at H e is living onevery part of th e univers e , th erefore allotting a particular planetor region to th e stage of spiritual progre s s doe s not appear tobe correct.

Stanza 34 R egion of Dh arm a (Dh aram Kh and)

As th e Lord is pleas ed w ith a person, H e m ak e s h im realizeth e true purpos e of h is com ing in th e h um an form , h isre spons ibilitie s to fam ily, society and h im s elf. So th e ordinaryperson is converted into a devotee and starts perform ing goodactions and disch arging h is re spons ibilitie s dutifully. Everybody'sactions are evaluated and Lord is aw arding judgem ent as perth e sum total of actions . Th os e w h o h ave done good actionsare prais ed and decorated w ith approval. It is no us e as sum ingth at one is great or good. Th e judgem ent on w h eth er one is trueor fals e is only given by th e Lord w h en one goe s to H im .

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rwqI ruqI iQqI vwr ] pvx pwxI AgnI pwqwl ] iqsu ivic DrqIQwip rKI Drm swl ] iqsu ivic jIA jugiq ky rMg ] iqn ky nwmAnyk Anµq ] krmI krmI hoie vIcwru ] scw Awip scw drbwru ]iqQY sohin p µc prvwxu ] ndrI krim pvY nIswxu ] kc pkweI EQYpwie ] nwnk gieAw jwpY jwie ]34]

rwq I ruq I iQ q I v wr ] pv x pwx I Agn I pwq wl ] iq s u iv ic Drq IQ wip rKI Drm swl ] iq s u iv ic jIA jugiq ky rMg ] iq n kyn wm An yk An Mq ] krmI krmI h oie v Icwru ] scw Awip s cw drbwru]iq Q Y s oh in pMc prv wx u ] n drI krim pv Y n Iswx u ] kc pkweIAwyQ Y pwie ] n wn k gieAw jwpY jwie ] 34]

1) Rati ruti th iti var. 2) Paw an pani agni patal. 3) Tis w ich dh artith ap rak h i dh aram sal. 4) Tis w ich jia jugat k e rang. 5) Tin k enam ane k anant. 6) Karm i k arm i h oi vich ar. 7) Sach a Aap sach adarbar. 8) Tith e soh an panch parw an. 9 ) Nadri k aram pawainisan. 10) Kach pak ai oth e pai. 11) Nanak gayia jape jai. (34)

In th is stanza, in th e first th re e lines , Guru Nanak Devexplains th e conditions and environm ent in w h ich , a h um anbe ing is to carry out h is dutie s or dh arm a. In th e next tw o lines ,h e explains , th e variety of be ings w h o do dutie s . Th e follow inglines deal w ith H is justice as per each one's action, th at H is courtis True and Just. To clear any doubt, h e em ph as is e s in th e lasttw o lines th at it is no us e for any one to as sum e greatne s sbecaus e all truth and flalse h ood is correctly decided only in H isCourt (If one understands th is fact, h is ego w ill be expelled).

1) God m ade day and nigh t, s easons , lunar and solar rh yth mw h ich decide th e calendars .

2) Air, w ater, fire and oth er elem ents in th e low er regions .3) Am ong th e s e , th e earth is located, w h ich is m eant as an

abode for th e h um ans to enable th em disch arge th e ir dutie sand re spons ibilitie s under H is M oral Law s .

4) O n th is earth , H e created different living be ings of divers eform s and lives of various colours and type s ,

5) And h aving countles s nam e s .

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6) All th e s e be ings are judged by H im , according to th e irde eds .

7) By H im w h o is True and H is court is True .8) (In th is court) th e saints (th e ch os en one s) w h o h ave fully

controlled th e ir s e ns e s , look beautiful as th e y areh onoured and accepted by H im are decorated.

9 ) Vis ited by H is Grace, th ey are anointed w ith h is m ark ofacceptance .

10) W h o is true and w h o is fals e? It w ill be judged th ereaccording to H is im m aculate Law .

11) Guru Nanak Dev says th at it is only after reach ing th ere ,one com e s to k now of th is truth . (34)

Stanza 35 R egion of Know ledge (Gyan Kh and)

W ith th e understanding of one's true duty in th e region ofDh arm a, one's m ind becom e s very broad. Instead of onlyth ink ing of one's sm all im m ediate fam ily, th e w h ole creation ofth e Lord s tarts appearing as one unit. Th us s elfis h ne s sdisappears . O ne realize s th e greatne s s of th is expanded fam ilyunit i.e . all creation of th e Lord in m anife st from including allth e elem ents , de itie s , planets , great sage s and incarnations ,be ings of variety of specie s , k ings , oceans , m ountains etc.w ith out and end to be H is m anife station only. H is creation isas lim itles s as is H is greatne s s .

Drm K µf kw eyho Drmu ] igAwn K µf kw AwKhu krmu ] kyqy pvx pwxIvYsMqr kyqy kwn mhys ] kyqy brmy GwViq GVIAih rUp rMg ky vys ]kyqIAw krm BUmI myr kyqy kyqy DU aupdys ] kyqy ieMd cMd sUr kyqy kyqym µfl dys ] kyqy isD buD nwQ kyqy kyqy dyvI vys ] kyqy dyv dwnvmuin kyqy kyqy rqn smuMd ] kyqIAw KwxI kyqIAw bwxI kyqy pwq nirMd ]kyqIAw surqI syvk kyqy nwnk AMqu n AMqu ]35]

Drm KMf kw eyh o Drmu ] igAwn KMf kw AwKh u krmu] kyq ypv x pwx I v Ys Mq r kyq y kwn mh ys ] kyq y brmy GwV iq GV IAihrUp rMg ky v ys ] kyq IAw krm BUmI myr kyq y kyq y DU aupdys ]kyq y ieMd c Md s Ur kyq y kyq y m Mfl dys ] kyq y is D buD n wQ kyq ykyq y dyv I v ys ] kyq y dyv dwn v muin kyq y kyq y rq n s muMd ] kyq IAw

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Kwx I kyq IAw bwx I kyq y pwq n irMd ] kyq IAw s urq I syv k kyq y n wn kAMq u n AMq u ] 35]

1) Dh aram Kh and k a e h o dh aram . 2) Gyan Kh and k a ak h ah uk aram . 3) Kete paw an pani vaisanter k ete Kan M ah e s . 4) KeteBarm e gh arat gh arie h roop rang k e ves . 5) Ketia k aram bh um im er k ete k ete Dh u upde s . 6) Kete Ind ch and su r k ete k etem andal de s . 7) Kete s idh budh nath k ete k ete devi ves . 8) k etedev danav m uni k ete k ete rattan sam und. 9 ) Ketia k h ani k etiabani k ete pat narind. 10) Ketia su rti s ew ak k ete Nanak ant naant. (35).

1) Th is th en is th e Law , ch aracterizing th e region of D h arm aor duty (reference is to th e last stanza).

2) Now I w ill explain w h at is in th e region of Know ledge orGyan k h and.

3) Th ere are num erous elem ents lik e air, w ater and fire etc.and num erous are th e Kris h na and Sh ivas .

4) Th ere are num erous Brah am as w h o are creating be ings ofvarious form s , colours and s h ape s .

5) Th ere are num erous regions for disch arging one's dutie s(lik e th is earth ), num erous golden m ountains (lik e Sum er),and num erous D h ruvas (m yth ological saint after w h omth e pole star is nam ed) and th e ir eternal teach ings .

6) Th ere are num erous Indras , m oons , suns , regions andlands .

7) Th ere are num erous s idh as , budh as , nath as and num erousgodde s s e s in divers e form s .

8) Th ere are num erous gods and dem ons , num erous practi-tioners of s ilence and num erous oceans and th e ir jew els .

9 ) Th ere are num erous source s of life, num erous form s ofspeech , num erous k ings and rulers .

10) Th ere are num erous be ings of h igh s ens ibility andnum erous are th os e w h o are engaged in s ervice of oth ers .Guru Nanak Dev says -th ere is no end to th is great variety.In th e region of k now ledge, th e devotee becom e s aw areof all th is k now ledge . (35)

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Stanza 36 R egion of Earnest Effort (Saram Kh and)

From th e previous stanza, it is s e en th at th e devotee, onunderstanding vastne s s of h is fam ily, w ith th e rem oval ofnarrow ne s s of h is m ind, listening to th e discours e s of w is e sage sand reading of h oly book s , collects vast am ount of k now ledge .But th is k now ledge is only w orldly k now ledge . Now a stageh as com e w h en one realize s th at th e w orldly k now ledge isw orth les s , th e real k now ledge is D ivine k now ledge . Forobtaining D ivine k now ledge th e devotee h as to put in earne steffort to earn th e Lord's Grace . In th is region, th e devotee, asa re sult of h is s incere and h one st (egoles s) effort getstransform ed into an, inde scribable beauty. H is body, m ind andintellect are all m oulded and m ade fit to rece ive H is Grace .

igAwn KMf mih igAwnu prcMfu ] iqQY nwd ibnod kof Anµdu ] srmK µf kI bwxI rUpu ] iqQY GwViq GVIAY bhuqu AnUpu ] qw kIAw glwkQIAw nw jwih ] jy ko khY ipCY pCuqwie ] iqQY GVIAY suriq miqmin buiD ] iqQY GVIAY surw isDw kI suiD ]36]

igAwn KMf mih igAwn u prc Mfu ] iq Q Y n wd ibn od kof An Mdu] srmKµf kI bwx I rUpu ] iq Q Y GwV iq GV IAY bh uq u An Upu] q w kIAw glwkQ IAw n w jwih ] jy ko kh Y ipCY pCuq wie ] iq Q Y GV IAY s uriq miqmin buiD ] iq Q Y GV IAY s urw is Dw kI s uiD ] 36]

1) Gyan Kh and m ah i gyan parch and. 2) Tith e naad binod k odeanand. 3) Saram Kh and k i bani roop. 4) Tith e gh arat gh ariyebah ut anoop. 5) Ta k iya gala k ath ia na jah e . 6) Je k o k ah epich h e pach h utai. 7) Tith e gh ariye s u rat m ut m un budh . 8)Tith e gh arie s u ra s idh a k i s udh . (36)

1) In th e region of k now ledge, th e k now ledge s h ine sre s plendent.

2) Th ere is untold blis s as if em anating from celestial m us icalinstrum ents , beautiful s igh ts and oth er enjoym ents .

3) Th e region of earne st spiritual effort, of cours e expre s s e sits elf in th e beauty of spirit w h ich is de s igned inunm atch ed beauty.

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4) Th e re , th e devote e 's pe rs onality is m oulde d intounde scribable beauty.

5) In fact, w h at m eets th e eye is not capable of be ing saidin w ords .

6) If som e body attem pts to de scribe it, h e w ill only repentit afterw ards on h is failure .

7) Th e devotee's consciousne s s , understanding, m ind andintellect is m oulded in an extrem ely exalted state .

8) Th e consciousne s s is m oulded to th e lofty levels of godsand Self realized s idh as (36)

Stanza 37 R egions of Grace and Truth (Karam Kh and andSach Kh and)

W ith th e steady progre s s of th e devotee th rough h is ow nearne st effort, Grace of th e Lord is be stow ed in Karam Kh and.Now th e Lord w ith H is unlim ited generos ity be stow s all th epow ers in th e spiritual regim e . Th e devotee, as a re sult becom e sfully steadfast, h is faith and devotion are uns h ak eable.

Till th e stage of Saram Kh and, th e devotee is dealing w ithm anifest aspect of th e Lord i.e . th e w orld, be ings inh abiting th ew orld, elem ents lik e air, fire, w ater etc. In Karam Kh nad, w h enH is pow ers are fully bestow ed on th e devotee, h e gets glim pse sof unm anife st Lord and rests in both i.e. th e m anifest andunm anifest aspects. In "Sach K h and", it is totally th e static or th eunm anifest aspect of th e Lord, w h ere H e res ides , m anage s th etas k of running th e affairs of th e universe as per H is W ill.Alth ough in Sach Kh and, th e devotee is fully abosorbed in th eunm anifest Lord, but som e of th e exalted personages still w antto m aintain a relation w ith th e Lord lik e Parm ah ansa Ram ak ris h naw ors h ipped H im as Moth er and Guru Nanak Dev h as alsodescribed H im as Master. Parm ah ansa Ram ak ris h na h as ex-plained th is s ituation lik e th is . H e says, th at w h en an ant eatssugar, it doe s not w ant to becom e sugar but w ants to enjoy th esw eetne s s of sugar. So, on th e sam e anology, h e does not w antto becom e sugar (Lord), but w ants to rem ain an ant and enjoyth e relations h ip w ith th e Lord i.e . th e sw eetne s s of sugar. Th us

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w h en a saint w ors h ipping th e Lord in m anife st aspect even w h enh e is Self realized, (h as attained Sach Kh and), h e m ay h ave h isow n reasons for th is . It is im poss ible to de scribe nature of anexalted Self realized saint. Th is region can not be described inh um an language as it is beyond s ense s , m ind and intellect.

Th e first 10 lines of th e stanza are dealing w ith KaramKh and and th e next 8 lines w ith Sach K h and. W e s h all th erefore,deal w ith th e tw o k h ands s eparately.

krm KMf kI bwxI joru ] iqQY horu n koeI horu ] iqQY joD mhwbl sUr ]iqn mih rwmu rihAw BrpUr ] iqQY sIqo sIqw mihmw mwih ] qw ky rUpn kQny jwih ] nw Eih mrih n Twgy jwih ] ijn kY rwmu vsY mn mwih ]iqQY Bgq vsih ky loA ] krih Anµdu scw min soie ] sc KMif vsYinrMkwru ] kir kir vyKY ndir inhwl ] iqQY KMf mMfl vrBMf ] jy kokQY q Aµq n AMq ] iqQY loA loA Awkwr ] ijv ijv hukmu iqvY iqvkwr ] vyKY ivgsY kir vIcwru ] nwnk kQnw krVw swru ]37]

krm KMf kI bwx I joru ] iq Q Y h oru n koeI h oru ] iq Q Y joDmh wbl s Ur ] iq n mih rwmu rih Aw BrpUr ] iq Q Y sIq o sIq w mih mwmwih ] q w ky rUp n k Q n y jwih ] n w Eih mrih n T wgy jwih ]ijn kY rwmu v s Y mn mwih ] iq Q Y Bgq v s ih ky loA ] krihAn ñ du s cw min s oie ] s c KMif v s Y in rMkwru] kir kir v yKYn dir in h wl ] iq Q Y KMf m Mfl v rB Mf ] jy ko k Q Y q AMq n AMq ]iq Q Y loA loA Awkwr] ijv ijv h ukmu iq v Y iq v kwr] v yKYiv gs Y kir v Icwru] n wn k k Q n w krV w swru ] 37]

1) Karam k h and k i bani jore. 2) Tith e h ore na k oi h ore. 3) Tith ejodh m ah abla soor. 4) Tin m e Ram rah iya bh arpoor. 5) Tith es ito s ita m ah im a m ah e. 6) Ta k e roop na k ath ne jah e . 7) Naoh m arh e na th age jah e. 8) Jin k e Ram vase m un m ah e. 9 ) Tith ebh agat vase k e laoi. 10) Karh e anand Sach a m un soi. 11) SachKh and vas e Nirank ar. 12) Kar k ar vaik h e nadar nih al. 13) Tith eKh and m andal varbh and. 14) Je k o k ath e ta ant na ant. 15) Tith eloa loa aak ar. 16) Jiv jiv h u k am tive tiv k ar. 17) Vaik h e vigs ek ar vich ar. 18) Nanak k ath na k arara sar. (37)

1) Th e region of Grace, expre s s e s its elf in th e Lord's spiritualpow er. (W h en H is Grace de scends on th e devotee, h e

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becom e s so strong th at no de s ire or tem ptation can s h ak eh im from th e steadfast spiritual path . In Saram Kh and, itw as th e beauty of spirit, now it is th e Lord's grace or pow erth at h as de scended on th e devotee .)

2) Th ere is noth ing but th e Lord's pow er th at dw ells indevotee's m ind in th is region.

3) Th ere are great w arriors and h eroe s of great pow ers . (Th isdoe s not refer to w orldly w arriors and h eroe s but to th os espiritual pilgrim s w h o h ave fough t th e tem ptations of th ew orld, controlled th e ir m inds and m ade progre s s to reachth is stage .)

4) Th e s e w arriors and h eroe s ' m inds are full w ith love of th eLord.

5) Th ere are countles s devotee s of th e Lord, s h ining in th e irsplendour and com pletely inter-w oven w ith H im and H isprais e .

6) Th e ir beauty can not be expre s s ed in w ords .7) Th ey ne ith er die nor can be dece ived by any oth er

distraction from th e ir path .8) Th is is becaus e Lord Ram (th e Lord w h o is pervading

every w h ere) is re s iding in th e ir h eart.9 ) In th e region of Grace, saints of m any w orlds are also

re s iding.10) Th ey are alw ays in blis s becaus e th e True Lord re s ide s in

th e ir h eart.

Sach K h and is th e de scription of Region of Truth w h ereth e Lord in th e unm anife st form re s ide s . Th is is th e stage w h ereth e devotee h as reach ed h is de stination and is absolutelyabsorbed in th e Lord lik e a drop of w ater w h ich started fromth e m ountains and pas s ing th rough various stream s and riversfalls into th e ocean and gets m erged in it.

Since th e Lord in th e static aspects is realized by th edevotee, h e becom e s part of it and th us becom e s aw are of allregions , univers e s , form s etc. and becom e s fully aw are of th efact as to h ow th e Lord is running th e w orld play and is pleas edw ith H is play. But s ince H e is beyond s ens e s , m ind, intellect

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and m aya, it can not be expre s s ed in a language spok en andunderstood by h um an faculties .

11) In th e region of Truth , th e Lord in th e unm anife st or staticform re s ide s .

12) From h ere , H e tak e s care of H is creation w ith H isBenevolent Grace and is alw ays in blis s .

13) In th is region are various univers e s , planets and satellite s .14) If one w ere to de scribe th e s e , one w ould not find an end

to th e s e de scriptions .15) In th is region th ere are w orlds and w orlds w ith th e ir ow n

form s and form ations .16) And 17) In all th os e w orlds , planets and univers e , th e w ork

goe s on according to H is W ill. Th e devotee, after arrivingin th is region is fully aw are th at th e Lord is look ing aftereveryth ing w ith H is pleasure as per H is W ill. In th is region,th e devotee fully understand H is W ill.

18) Guru Nanak Dev says th at it is very difficult to describe th ee s s ence of th is region. H e says , it is as h ard as steel. (37)

Stanza 38 M ak ing of a Teach er, Blessed w ith Th e "W ordof Th e Lord"

Th is is th e last stanza and in th is , Guru Nanak Dev h asbrough t out th e subject of m ak ing of a teach er or guru or aproph et, w h o is to com m unicate th e Lord's "W ord" to h um anbe ings for th e ir salvation. To understand true e s s ence of th iss tanza, th e follow ing parable told by Sri Parm ah ans aRam ak ris h na m ay h elp.

O nce, th re e m en w ere going in a very big field w h ere th eycam e acros s a large w ell. Th e w ell w as surrounded by a veryh igh w all and beautiful celestial sounds w ere com ing out of th ew ell. Th e th re e m en stopped and listened to th e m us ic and w ereench anted by it. Th ey th ough t of finding th e s ecret and th esource of th e m us ic. At last, after lot of effort one m an locateda ladder, put it up on th e w all and w ent up. H e w as intoxicatedby th e scene ins ide , jum ped in and did not return. Th e oth ertw o m en w ere surpris ed at h is be h aviour, s ince h e did notcom m unicate anyth ing to th em before jum ping in.

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After som e tim e, th e s econd m an w ent up th e ladder tofind th e truth for h im s elf and after s e e ing w h at w as ins ide , w asso m uch affected th at h e also jum ped in w ith out saying a w ordto th e th ird m an.

Now it w as th e turn of th e th ird m an to go up th e ladderand find th e s ecret for h im s elf. W h at h e saw ins ide w as s im plym ystifying. H e saw beautiful fairie s and angels s ingingh eavenly songs on celestial instrum ents and a large num ber ofpeople enjoying th e sam e . H e w as very h appy, h e th ough t th ath e m ust s h are th is k now ledge of h eavenly gift of m us ical w ellw ith th e oth er h um an be ings . So h e got dow n from th e ladder,w ent back to h is village and told everybody to com e and enjoyth is h eavenly m us ic in th e w ell. Th us h e becam e th e guide orteach er or guru for oth ers .

It appears th at in th is parable, th e abode of th e Lord asde scribed by Guru Nanak Dev in stanza 27 h as be en ch angedto a m us ical w ell by Parm ah ansa Ram ak ris h na to m ak e th e storyeasy to understand.

Th e spirit of s h aring blis s exh ibited by th e th ird m an is verym uch a norm al tradition am ong sage s of m ost religions . All th egreat proph ets and exalted sages , w h o spent th e ir lives in th es ervice of h um anity belong to th e category of th e th ird m an.W h ere as m ost people of th e w orld are of th e type of first tw om en. Th e laugh ing Buddh a of Ch ina is Very w elk now n exam pleof th e th ird person type. Th e laugh ing Buddh a repres ents one ofth e incarnations of Lord Sidh arth a, th e Buddh a. W h en h e w asoffered m uk ti or salvation i.e. absorption in th e Lord, h e refusedand ch ose to be back in th e w orld to h elp needy and distres s edh um anity. Even in Upnis h das, it is m entioned th at it is s elfis h toasprie for m uk ti. Guru Gobind Singh , th e tenth Guru in succes s ionto Guru Nanak Dev, h as also express ed th e sam e sentim ent. H e saidth at, h e does not w ant to rule th e w orld nor does h e w ant m uk ti,all th eat h e w ants is th e love of Lord's lotus feet and to be able toserve H is creation.

Th is is a state w h en even renunciation is renunciated. As perVedanta, th is is called "Turia Atit" or beyond th e fourth state."

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Th e oth er state s be ing w ak ing state, dream ing state, deep sleepstate and th e fourth state w h ich is beyond th es e th re e states w h enone realize s h is Atm a or self. W h en a sage h as no de s ire evenfor liberation and h as love for H im and H is creation only, h e iss aid to be in "Turia Atit" state w h ich is beyond th e four stages .

A q ue stion m ay aris e as to w h y all Self-realized personsdo not fall in th e category of th e th ird person in th e parable?Th is h as be en answ ered by M ah aris h i Ram ana of Tiruvannam alai(Tam il Nadu, India). H e says , th e state of a devotee w h o h asrealized h is Self (i.e . reach ed "Sach K h and" of stanza 37) cannot be de scribed. Th e state of th is Self-realized saints is as perth e W ill of th e Lord. Som e lik e to rem ain absorbed in th e Lord,som e enter into s ervice of relieving th e suffering of h um anityand yet oth ers , in th e eye s of com m on m an go m ad. Th eyrem ain in s eclus ion and th row stone s at anybody w h o w oulddisturb th em . Yet th ey are very m uch in control of th e ir m indand are alw ays one w ith th e Lord. Th ere are s everal exam plesof such sage s in all parts of th e w orld. Th e role and th etem peram ent of th e sage is allotted by th e Lord as per H is W ill.

Th e sam e is expre s s ed in Sri Guru Granth Sah ib "Rangh asah e , rang row e h e , ch up bh i k ar jah e . Parw ah nah i k is i k e ri,bajh Sach e nah e ." i.e . such as person w h o is in love w ith th eLord m ay e ith er laugh , w eep or k e ep q uiet. H e doe s not carefor any one except th e Lord. Th e h igh e st am ong th e Selfrealized are th e one s w h o are bles s ed by th e Lord w ith H is Wordas per stanza 38.

Till stanza 37, Guru Nanak Dev h as gradually developedth e personality of th e devotee till h e is fully absorbed in th eunm anifest aspect of th e Lord w h ere h e understands everyth ingand H is W ill. Th e devotee m ay re st th ere perm anently or h e m aybe furth er bles sed by th e Lord to go back to th e w orld w ith H isWord and com m unicate th e sam e to th e h um an beings as doneby Guru Nanak Dev and h is succe s sors and m any oth er proph ets .

Th is h as be en confirm ed by Guru Nanak Dev in Vaar RagaM ajh , sloak on page 150 of Sri Guru Granth Sah ib "H au dh adivaik ar k are laia…Nanak sach salah poora paia." H ere Guru

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Nanak Dev h as de scribed th at h e w as called to H is pre s enceand given a robe of h onour in th e form of h is prais e and th efood in th e form of Nectar of Naam . Th e Lord directed h im todistribute th is Nectar of Naam in th e w orld and m ak e it h appy.

In th is stanza, Guru Nanak Dev h as explained w ith aparable of preparing a gold ves s el out of gold m etal afterproce s s of purification, in w h ich th e Lord pours Nectar of "H isWord" m anufactured in H is True m int. O nce th is greate st giftis given by th e Lord out of H is com pas s ion and Grace, suchdevotee s are alw ays in blis s becaus e of H is m ercy and k indne s s .

jqu pwhwrw DIrju suinAwru ] Ahrix miq vydu hQIAwru ] Bau Klw Aginqp qwau ] BWfw Bwau AMimRqu iqqu Fwil ] GVIAY sbdu scI tkswl ]ijn kau ndir krmu iqn kwr ] nwnk ndrI ndir inhwl ]38]

jq u pwh wrw DIrju s uin Awru ] Ah rix miq v ydu h Q IAwru ] Bau KlwAgin q p q wau ] BWfw Bwau AMimRq u iq q u Fwil ] GV IAY sbdu s cIt kswl ] ijn kau n dir krmu iq n kwr ] n wn k n drI n dirin h wl ] 38 ]

1) Jat pah ara dh iraj suniar. 2) Ah ran m ati Ved h ath iar. 3) Bh auk h ala agan tup tau . 4) Bh anda bh aau Am rit tit dh al. 5) Gh arieSabad Sach i tak sal. 6) Jin k au nadar k aram tin k ar. 7) Nanaknadri nadar nih al. (38)

1) And 2) If continence (pow er to re strict s ens e s fromw orldly enjoym ents) be th e jew eller's s h op; patience, th egold sm ith ; intellect be th e anvil and D ivine k now ledgeof H oly Book s lik e Vedas be th e h am m er and oth erinstrum ents of gold sm ith .

3) And 4) Th e fire of th e forge is th e egoles s earne st effortput in w ith disciplined life and th is fire is strength enedconstantly by th e blow er of fear of th e Lord.

4) And 5) In such a jew eller's forge a receptacle or ves s elof Lords Love is m anufactured. In th is precious ves s el, th eLord pours Nectar of "H oly Word" m inted in th e True M intof th e Lord.

6) O nly th os e on w h om th e Lord's special com pas s ion and

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Grace as stated above is s h ow ered are given th e tas k ofcom m unicating th e "W ord of th e Lord" (Gurbani) to oth erh um an be ings and be stow ing k indne s s on th em . (Th ism eans th e devotee is turned a teach er to teach th eh um anity, H is W ord.)

7) Guru Nanak Dev says th at such h igh souls are alw ays ineternal blis s under H is k indne s s and m ercy. (38)

Th e Closing Slok a

Th e Jap is clos ed by a salok a (of Guru Angad Dev, th esucce s sor to Guru Nanak Dev). It refers to h um an life ingeneral. It de scribe s th at God in h is k indne s s h as created th ew orld, th e elem ents and th e tim e (s ince God is beyond tim e,space and action) w h ere h um ans are to play th e ir part and tryto strive for ach ieving H is Grace as stated in M ool M antra (GurPrasad and D h aram K h and of 34th stanza)

W h atever actions are com m itted by h um ans in th is life,th ey are evaluated in th e Lord's court. Th en depending uponth e k arm a of each , th ey are de stined th e places , i.e . som e goclos er to th e Lord and oth ers go still furth er aw ay (pleas e s e eline 3 of stanza 29 ). Th os e w h o dw ell on H is Nam e, h avecom pleted th e ir toil, th ey not only go from th is w orld w ith brigh tface s , but carry m any m ore w ith th em to final salvation.

Th is slok a is in fact sum m ary of Japji. It im pre s s e s on th edevotee th at if h e carrie s out h is dutie s (as explained in D h aramKh and, stanza 34) and oth er instructions , h e w ill find union w ithth e Lord and h e not only w ill h im s elf be liberated, but w ill guideand liberate m any m ore along w ith h im .

sloku ]

pvxu gurU pwxI ipqw mwqw Driq mhqu ] idvsu rwiq duie dweI dwieAwKylY sgl jgqu ] cMigAweIAw buirAweIAw vwcY Drmu hdUir ] krmIAwpo AwpxI ky nyVY ky dUir ] ijnI nwmu iDAwieAw gey mskiq Gwil ]nwnk qy muK aujly kyqI CutI nwil ]1]

sloku ]pv x u gurU pwx I ipq w mwq w Driq mh q u ] idv su rwiq duie dweI dwieAw

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KylY s gl jgq u ] c MigAweIAw buirAweIAw v wcY Drmu h dUir] krmIAwpo Awpx I ky n yV Y ky dUir ] ijn I n wmu iDAwieAw gey mskiqGwil ] n wn k q y muK aujly kyq I Cut I n wil ] 1]

Salok .1) Pawan Guru pani pita m ata dh arat m ah at. 2) Diw as rat duidai daia k h ele sagal jagat. 3) Ch angiaia buriaia vach e dh aramh adoor. 4) Karm i aapo aapni k e nade k e dur. 5) jini Naam dh iaiyagaye m usak at gh al. 6) Nanak te m uk h unale k eti ch h uti naal. (1)

1) Air is th e teach er, w ater th e fath er and th e great sacredearth is th e m oth er. (Th e Lord created all elem ents to nurs eand nurture life on th is earth .)

2) Day and nigh t are fem ale and m ale nurs e s in w h os e lap,th e w h ole w orld is playing (i.e . h um ans are perform ing th egood and bad actions depending upon th e ir nature asexplained in stanza 34 D h aram K h and).

3) Th e good and bad deeds of h um an be ings are adjudgedby D h aram raj (god of justice) in th e pre s ence of th e Lordin H is Court.

4) According to th e de eds perform ed by each , th ey arebrough t e ith er nearer to H im or are th row n furth er aw ayfrom H im . (stanza 29 line 3)

5) Th os e w h o dw ell on H is Nam e h ave succe s s fullycom pleted th e ir tas k or labours .

6) Guru Nanak Dev (all succe s sors to Guru Nanak Dev h aveus ed th e nam e 'Nanak ' in th e ir com pos itions in th e H olyGuru Granth Sah ib) says th at such (as given in line 5) h avebrigh t face s i.e . th ey are approved and accepted by th eLord in H is court and th ey carry m any m ore w ith th emacros s th e ocean of m aya to salvation i.e . freedom frombirth and death . (1)

rR