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GURU NANAK'S
JAPU JI
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URU NANAK'S
JAPU JI
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GURU NANAK
JAPU JI
TEXT (TRILINGUAL)
TRANSLATION & STUDY
G.S. RANDHAWA
First edition :
January 1970
Price
Rs. 200/-
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CONTENTS
Foreword 7
Editorial Note 11
Key to Transliteration 15
Introduction 17
[Significance(17), The Tradition (17), Structureand Contents
(18), Idiom (22), Purpose (24), Areas of Enquiry (25), The
Concept of God: The Mulmantra (26), Ek Omkar(21), Other
Attributes of God (30), Guru and Gurprasad(40), The Universe
(43), Man in the Hierarchy of Creation (45), Man's Quest and
Aim (46), Ego (Haumai) (47), The Divine Order or Will (52),
Free Will & Determinism (54), Karma, Predestination & Fate
(57), Pursuit of the Quest (58), The Paths to Salvation (59), The
Yoga (62), Loving Adoration of God (64), The Sahaja Marga
ofthe Sikhs (67), Maya (Illusion) (69), The Cultivation of Virtue
(70), The Five Realms (71), Life after Death (76), Deliverance
Its Socio-oriented Character (77), The Doctrine of Grace (78),
The Guru's Role (82), Formalism in Religion (84), Dignity of
Human Life (84), The Ideals High Lighted (85), Social Dimen-
sion of Guru's Teachings (87), Cosmological Perceptions (88)].
Japu Ji (Text) 92
Bibliography 221
Index 223
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FOREWORD
The quincentenary of Guru Nanak, the founder of the Sikh
faith, prompted this book's first edition about two and a half
decades ago. Lately, even as it was planned to take out its
second edition, a friend suggested that it might be advisable to
recast and expand it so as to have it cater to the more
discerning of English-knowing readership. Also, it should
meet the needs of the second generation of emigrant Sikhs
who, having stayed away from their native milieu a bit too
long, have by now but only a faint acquaintance with their
ancestral language and tradition; and are perforce obliged to
converse and think in English. The second edition
appeared in 1990 in pursuance of that suggestion. It
embodied the text of the Japu Ji in its original form, i.e.,
Gurmukhi, its transliteration in Roman and a totally revised
rendering of the text in English together with copious notes
so as to enable the reader to appreciate the true import of
the sublime composition.
After a reprint issued in 1992, the third edition came up in
1994 embodying further efforts to improve the rhythmic
pattern of the rendering in English. Besides, care was taken to
convey the involved meaning of the original text a bit more
explicitly, without of course sacrificing the aptness of the
English idiom, as is germane to ecumenical writing in English.
The Introductory part of the book too was then further elabo-
rated and made to cover a few new areas. This enabled the
book to cover comprehensively atleast the basic feature of the
present edition too. Another improvement, that was wrought
then for the benefit of the Devanagari-knowing readers, was
the addition of the Devanagari version of the Japu Ji along
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EDITORIAL NOTE
The original text of JapuJi inGurmukhi and Devanagari
appears in this volume stanza-wise on the page to the left,
followed by transliteration in the Roman script. The rendering
into English of the respective stanzas, with the necessary
explanatory notes, appears on the corresponding opposite
page in each case.
2. To facilitate reference, every individual verse in all the
four forms (Gurmukhi, Devanagari, its transliteration, and its
English rendering) has been numbered with a superior figure,
so as the passage covered by the rendering from one figure to
the other, marks as a whole, the import of the verse bearing that
number in the original text.
3. Footnotes have been suffixed in respect of individual
verses in the relevant stanzas; and for this purpose the ab-
breviation V for verse and St. for stanza have been used.
4. The word, phrase or sentence of the rendered version
needing explanation, has been placed in double commas
(inverted) to facilitate easy grasp of the subject under discus-
sion; while its meaning, where necessary, has been put in
single commas (inverted).
5. Attempt has been made to ensure that the transliteration
of certain phonemes conforms to their current pronunciation
in Gurbani, rather than to what their orthographic pattern
suggests. For example, hoi (Hf?),jai (wfe),nai (Trfe), in trans-
literation take the form of hoe (^%), jae (TT%), nae (3%), etc.
Similarly nau (7P$), than (w§), bhau C&§), etc. get transposed
into nao {7?%),thao (w§),bhao C&$\ etc., of course with a
nasal sound added where necessary. Such changes, it may be
noted, have been made mostly in the case of end vowels only.
6. Care has been taken to ensure that the readers do not lose
12 i ^ H ^ ^ ^ ^ ^ ^ ^ H ^ H I GURU NANAKS
' JAPUJI
r
12. With regard to transliteration of the Gurmukhi text in
Devanagari, it, to all intents and purposes, is a letter to letter
transcription. It is not possible to discuss in details the salient
features of the two orthographic systems, Gurmukhi and De-
vanagari— one in vogue for Punjabi, particularly Gurbani,
and the other for Hindi. To spare the Hindi-knowing reader
from possible ambiguity, a few very pertinent hints are as
below:
(a) Certain short vowels, to be clear, short /i/ and short /u/
that appear with words in Gurbani, are not pronounced. These
are either indicative of certain grammatical formations, or are
vestigesofolderpronunciationsdiscarded long ago by Punjabi,
but still retained by Hindi. An instance is adi sachu. A Hindi
speaker would pronounce N in adi and /u/ in sachu both,
whereas a Punjabi speaker will drop both the sounds.
(b) Punjabi has, for over long years, developed a practice to
drop short N or else change it into a longer one. Thus surti is
pronounced as surt/surat or surti and not with short vowel
I'll. List of such words is very long. Only a few may be repro-
duced for the sake of elucidation of the point: suddhi (Skt.),
suddh or suddfo(Pbi.); buddhi (Skt.), buddhqr buddhi (Pbi.);
dharti (Skt.), dhart or dharti (Pbi.); kirati (Skt.),klrat orkirti
(Pbi.), etc.
(c) Also, in some cases, short/i/is indicative of assimilation
of /ya/ by Punjabi. For example, satya of Sanskrit appears in
Punjabi as sati with an /i/, but is always pronounced as sat. In
assimilation of letters other than /ya/ the word in Punjabi is
indicated with a short /u/, e.g. sapta of Sanskrit becomes satt
in Punjabi and satu in Gurbani.
(d) Following the practice of Sanskrit pronunciation, words
indicative of feminine gender are often written with a short
I'll at the end, but it is not pronounced. Best examples of this
phenomenon are kudrat in kudrat[i] kavan kahan vichar[u],
band in band[i]khalasibhanai hoe and sift in jis no bakhshe
sift[i] salah. Likewise, words of masculine gender in the
singular case are often seen carrying a short/u/ in
J
14 GURU NANAK'S JAPUJI
KEY TO TRANSLITERATION
Gur- Roman Gur- Roman I Gur- Roman I Gur- Roman
mukhi mukhi mukhi mukhi
or ka ta * * a ^r ha
V kha ¥ tha »r a fa (w) ri
*T ga •5" da ftr i/y/e
Ttf gha TI dha tf l on? q/k
(»raHt)
* n W na f u/o if f
(»retf)
1 cha/c V pa f u
S chha ^ pha % e
TT ja ¥ ba * ai/ae Otfier Symbols
y jha ¥ bha % 0 St. Stanza
Y n "H ma >>? au V. Verse
7 X T* ya
m
m/ii () Additional/
elucidatory
z tha ? ra 1 • n
*
information /
s da 7* la 7T s sound added
[] Sounds writ-
va ¥ s ten but not
ra sh/s pronounced
*
in Gurbani
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INTRODUCTION
SIGNIFICANCE
Japu Ji, Guru Nanak's prime composition, is the quintes-
sence of Sikh thought and philosophy. An intensely subtle and
scholastic masterpiece, it embodies in a remarkably terse form
the fundamentals of the Sikh faith; and hence occupies a pre-
eminent position among the Sikh scriptures. In fact, it is
something in the nature of an inspiring prologue to Guru
Granth Sahib.
It is recited by Sikhs on all solemn occasions; and is
believed to have a profound invocatory effect. Basically, an
essay on the nature of the Supreme Reality, it so guides man
in the course of his spiritual ascent, as to enable him to
ultimately comprehend and be attuned to the Divine Spirit.
Primarily, in view of its profound significance as a treatise on
Sikh thought, as also because of it being prefacing the Guru
Granth, it has, by quite a few commentators, been referred to
as Japu Nisan—implying thereby that it is the Ensign of the
Holy Granth.
THE TRADITION
The tradition regarding the composition of Japu Ji is fairly
old. Appearing in its earliest exegesis (1635 A.D.) passed on
to us by Sodhi Miharban, the nephew of the fifth Guru, Arjun
Dev, it states that the compilation of Japu Ji was undertaken
by Guru Angad, then Bhai Lehna, at Guru Nanak's own
bidding. Guru Angad gleaned appropriate slokas and pauris
(stanzas) from the entire corpus of Guru Nanak's compo-
sitions and compiled these in the present form. This is
18 GURU NANAK S JAPUJI
IDIOM
With the question of the form-pattern is closely connected
the nature of the idiom used and the way in which it has been
INTRODUCTION 23
( ^
- PURPOSE
The sole purpose of the Japu Ji is to examine the predica-
ment of, what the Christians and other Semitic faiths call, 'the
2. Make contentment thy ear-rings, O Yogi;
And let modesty thy begging-bowl be.
(XXVIII.l)
3. In every region does God abide,-
His stores unlimited sustenance provide.
(XXXI. 1)
4. Self-existent Thou art, O Lord,
From Ye proceeded the Primal Word.
(XXI. 7)
INTRODUCTION 25
Fallen Man'; but which the Sikhs view as the problem of 'the
Individuated Soul' separated from its True Essence by 'the pall
of sham and untruth'; or, to be more specific, by Man's 'self-
conceit' or 'morbid self-projection'. But how is one to get rid
•
contd.
dream and a vision but now has become a dire necessity, in sooth,
there can be no brotherhood of man without the fatherhood of God.
Man's most cherished goals of equality, liberty and fraternity cannot
be sustained unless we believe firmly and unflinchingly in the Father-
hood of God, from which the Doctrine of Universal Brotherhood of
Man, ipso facto, flows.
INTRODUCTION 37
j
INTRODUCTION 41
(3) inner conscience, (4) the venerated one and (5) the chief or
head, etc. Sanskrit scholars regard guru to have stemmed
from the root gri which means to eat up and to assimilate, to
enlighten. Thus, Guru is one who expels the torpor of
ignorance (avidya), and enlightens human mind.
Bhai Santokh Singh, a Sikh historiographer, poet and
theologian of the nineteenth century, however, explains the
word somewhat differently. Gu, he explicates, means inertia,
matter, ignorance and transcience, and ru means light which
18
illumines, 'the principle of consciousness'. Hence guru is that
attribute of God which sustains and illuminates the principle
of consciousness in the Universe. Since the attributes and the
substance are ultimately one, the gur/guru/guru used in the
Sikh Scripture, either refers to God who is the ultimate de-
stroyer of nescience, or to the Sikh Gurus (Preceptors) collec-
tively, according as the context be.
Further, it should be clearly understood that Sikhism does
not recognise the need for a personal guru. After the demise of
the tenth Master, Guru Gobind Singh, that status rests with
the Guru Granth, which embodies the Gurus' revelations and
teachings. Guru Granth as a living guru, through the corporate
body of the Sikh community (panih) continues to guide and
inspire the Sikh community.
Reverting to the interpretation of the last unit of the
Mulmantra and taking it to be a conjoined attribute, it could
be interpreted in two ways : (i) God is attainable through the
grace of the Guru, the spiritual guide; and (ii) God Himself is
the ultimate dispeller of darkness and bestower of His Grace.
Besides, in case He Himself does not bless the seeker, nothing
can anyway be gained. This last element forming Guru
Nanak's Doctrine of Grace or Divine Grace carries great
weight in the Sikh Scripture. Guru Nanak affirms in the
Japu Ji:
In all His Creation that I behold,
Nothing, save through His Grace, avails.
(VI. 2)
Not only that, even virtue may be imbibed only through the
performance of good deeds; and devotion itself may be
offered only if the Divine Grace so wills :
Yet, to sing to Thee, such alone are privileged,
As Thy sublime Grace hath blessed;
And ever deeply steeped in Thy love abide.
(XXVll. 15)
Thus Divine Grace may settle upon a person direct from God;
or through His chosen deputy in a human form, viz. by one
endowed with the power to deliver Lord's message revealed to
him and to confer benedictions in like manner. Such a one is
almost identifiable with the Divine Word. The Guru is thus,
akin to the Word of God or the Voice of God; the Word
(gursabda) being Divine Revelation without which Man
gropes in darkness and through which alone he may attain true
light and knowledge.
The concept of Divine Grace is the logical outcome of the
attribute of God as the Sole Creator. Having created this Uni-
verse, He could not be expected to be indifferent to it. Hence
the benign attributes of sustenance, protection and compas-
sion flow profusely and unceasingly from Him. The Sikh faith
sees in Him a kind-hearted, loving and loveable Supreme
Master. Eternal bliss, imperturbability, infallibility of judge-
ment, as also boundless love, are inherent in His Being.
Japu Ji attributes to Him the language of Boundless Love
(bhakhya bhau apar).
Another verse in Japu Ji reads :
Beauty and Truth, Thou art—Boundless Love too.
(XXI. 8)
It is significant to observe that Christianity echoes much
the same sentiments as regards this attribute of God:
He that loveth not knoweth not God, for God is Love.
(John 4.8)
He who is filled with love is filled with God himself.
(St. Augustine)
INTRODUCTION 43
THE UNIVERSE
The Mulmantra has shown that the basic Sikh thought is
44 GURU NANAK'S JAPU Jl
r
Of his numerous utterances elsewhere, in the Holy
Scripture the following two may suffice:
As is ordained the destiny of man,
28
So shall he receive his meed.
Destiny that has been ordained by the Lord,
29
O dear me, may never never be altered.
On the face of it, these may lead one to the conclusion that
Guru Nanak is out and out for what they in philosophy call De-
terminism. Determinism in philosophy implies that, given
certain initial conditions, everything that happens is bound to
occur as it does, and in no other possible way. Thus nothing in
nature is contingent; nor is there any scope for freedom of
thought or action for man. Those believing in or rather those
resigned to inflexible determinism hold that none of our
actions are free, but only appear to be so. Consequently, moral
responsibility is an illusion. On the other hand, soft deter-
minists believe that while our actions are indeed caused, we
are nevertheless free; since causality does not compel our will.
Against the background of the vejses quoted above which
seem to affirm the Doctrine of Determinism, the following
from the Japu Ji are significant
Such as be
(XX. 8)
At the Lord's Court shall man's deeds
be judged aright,
According as their nature be;
Some shall draw closer to Him;
While others farther recede.
(Concluding Sloka, V.3)
28. jaisi kalam vufi hai mastakfij, laisijiarc pssfij
CM ofHH ^ t t KTTHfor ^tff T&K3 VfTTll)
Sri, Ml, AG, 74
29. lekh na miiai he sakhijo likhia kartarlij
Ramkali.Ml.AG, 937
56 GURUNANAKSyAPt/7/
INTRODUCTION 57
INTRODUCTION 59
Japu Ji, takes cognizance of this hurdle and lays down the
remedy. This is to lead a life that involves bridling and
harnessing of 'self and total surrender to God's Will. In other
words, it involves launching on a path of loving adoration of
the Lord, for, as the great Muslim theologian, Al-Ghazali,
says, 'Love of God is the furthest reach of all stations, the sun
of the highest degrees, and there is no station after that of love,
31
except its fruit and consequences'.
The same truth is found very pithily expressed by St.
Francis of Sales in the aphorism : 'Love is the abridgement of
32
all Theology'.
Lord. The observation that the earth has been installed by the
Lord as a dharamsala, wherein actions of humans are to be
adjudged by fairest norms (XXXIV 3-6), further stresses this
point.
Some of the cardinal virtues that the Guru wants Man to
cultivate are contentment, modesty, a feeling of loving frater-
nity for one and all, suppression and harnessing of ego
(XXVIII), continence, patience and love (XXXVIII). All of these
are felt imperative for a balanced and harmonious develop-
ment of the human personality and for the smooth and orderly
running of society, which, in fact, is and should be the prime
concern of every religion. This, it does by binding men to-
gether and by inculcating moral virtues in them. It has been
very rightly said:
Educate men without religion and you make them but
clever devils.
This is a very apt assessment of the true role of religion in
human life, and warrants no further elaboration.
Reverting to religion's role for developing a harmonious
human personality, it may be recalled that mind, which has
been viewed as a bridge between the body and the soul, gets
soiled through vices; and once it gets opaque, little hope is left
for the Divine ray to penetrate it. The Guru, as has already been
42
shown, pointedly refers to this state and suggests the very
pertinent remedy for cleansing it with the meditation of nam.
from the Master for all his failings and omissions. Such a level
of consciousness, the Guru says, is to be gained in this realm—
the Realm of Dharma.
Next is the Realm of Knowledge or Gyan khand. In it,
Man's intellect and his spiritual vision steadily get keener and
his mental and spiritual horizons widen. He starts perceiving
cosmic mysteries through deliberate intellectual effort. The
vastness of this Universe, its infinite variety and the grand
design behind it begin to unfold themselves before him in this
realm. Man begins to comprehend the basic unity underlying
it, and becomes conscious of his own situation in it, as also of
his kinship with the Supreme Being. He, Guru Nanak says,
begins to realize that his 'ego' has been the cause of the loss of
his primal home and of his close proximity to the Supreme
Lord. It is 'the pall of sham and untruth' which has spelt his
undoing. As a result, he initiates conscious efforts for reunion
with the Divine Spirit; and begins to experience a yearning to
regain his lost situation. In the spiritual parlance, all that is
needed, is a turnabout and, rather than stray away from the
Lord and seek the things mundane, look to Him and seek
proximity to Him through self-surrender and loving devotion.
Thereafter, a proper integration of Man's spiritual powers
and his intellectual faculties takes place; and he, not only
becomes aware of the beauty and profundity of the Lord's
Creation, but also of the deeper meaning and essence of
things—all this far beyond what is manifest.
Armed with this awareness, he moves on to the next realm,
the Realm of Spiritual Endeavour orAscesis or Saram khand.
Exquisite forms and beauteous shapes are the hall-mark of the
images fashioned therein. Man's intuition, understanding and
insight, all are superbly shaped there. In fact, Man begins to
acquire the vision of sages and seers. His incessant labours in
the spiritual field ultimately equip him to enter the next realm,
the Realm of Grace or Karam khand.
INTRODUCTION 75
i
INTRODUCTION 77
gration goes on and on. But when the pall of sham and untruth,
which is the product of ego and individuation, gets
demolished, man re-emerges as hijs real self.
Sikhism does not believe in Heaven or Hell signifying
places of bliss or of torture, whereto people are supposed to
retire after death to reap the fruits of their actions. References
to narak (hell) and swarag (paradise) in certain hymns of the
Sikh Scripture are only conventional devices to bring home
truths of mystical life to laymen in the idiom that they have
traditionally been familiar with. These are not to be viewed
literally as the beliefs of the Sikh Gurus. Man in the Sikh faith
is believed to suffer or enjoy his present life on the terra-firma
on the strength of his deeds of the previous life; and, for his
good or bad deeds done in this life, he is to be recompensed
in the next one— till he is redeemed. This is the retribution of
the inexorable Law of Karma, to which we find frequent
references in the Japu Ji and in the rest of the Sikh Scripture.
DELIVERANCE—ITS SOCIO-ORIENTED CHARACTER
Though 'salvation' does find frequent reference in the Sikh
Scripture, it is not viewed therein as an individual process in
isolation. An individual effort might even seem rather selfish.
The individual's spiritual evolution, Guru Nanak felt, must be
in a social context, for the individual's moral, spiritual and
social progress are inextricably linked with the social group
which has nurtured him. Hence, a Sikh is expected to advance
on the spiritual path too in such a manner as to become an
instrument of amelioration and salvation for his fellow beings
as well. The Epilogue to the Japu Ji brings this out forcefully:
Such as do the Lord's Word meditate,
Their life's toil, they duly sublimate.
Rapt they advance in effulgence wide,
Redeeming many a more in their stride.
(The Concluding Sloka, V. 4)
78 GURU NANAK'S JAPV JI
FORMALISM IN RELIGION
Guru Nanak did not approve of formalism in religion. He
saw little use for pilgrimages, rituals and austerities that had,
for ages, been believed to be sure devices for gaining spiritual
merit. A ritualistic religion, he felt convinced, was light and
frivolous and not serious in spirit. Rituals led people to start
and even end with these; and left with them little inclination
to seek the true spirit of religion. They thus tended to take for
kernel, what was mere husk.
In unequivocal terms, Guru Nanak denouncesrituals,etc.,
when he says—
Pilgrimage, penance, compassion and charity,
May earn one merit—paltry as a sesame seed;
But he who hearkens, meditates,
And in the love of the Lord saturates,
Bathes in the sacred fount within him;
And his soul all grime forsakes. (XXI. 1-4)
Besides, the Guru felt that the need was for man to cleanse
his soul and tie himself in loving devotion to his Creator. He
felt, that the human heart so richly endowed by his Creator,
needed to be further sanctified with nam-simran—meditation
on the Word.
DIGNITY OF HUMAN LIFE
As if by sheer force of tradition, numerous religious
groups in India had, for ages, been running down human life
on earth; and had even been referring to the world itself as a
mere illusion. This had resulted in a degree of diffidence and
defeatism in people and had made them morbidly fatalistic.
The belief in the transitoriness of the world and its illusory
character had also generated a measure of lassitude and lack
of faith in life. Escapist renunciation was a direct outcome of
this approach. Guru Nanak, however, made people to realise
that life is real and earnest; and that every new life implies the
Creator's manifest indication that He has an abiding faith in the
purpose and potentialities of human life. Guru Nanak thus
•
INTRODUCTION 85
with the ideals held aloft in it; the foremost two of which are
to be 'truthful' and to be loving', and the next two are to be
'fearless' and to be 'free of enmity'. The later two are, in a way,
concomitant of the first two; for man cannot be truthful unless
he is fearless, and he cannot be loving unless he forsakes
hatred and enmity. Yet another, the fifth one, is quite signifi-
cant. This is acquisition of the knowledge which has been
recognized as an essential prop and hallmark of human life:
Let search for Light Divine sustain thee;
And Lord's benign compassion thy steward be.
Thence shalt thou taste of that rarest harmony,
That stirs in the human heart Supernal Symphony.
(XXIX. 1)
Again, in the Realm of Knowledge, it is Reason which
reigns supreme and opens up vistas of 'myriad melodies and
visions' capable of enrapturing the soui (XXXVI. 2). Indeed in
Guru Nanak's philosophy of religion, knowledge, whether it
comes through intuition or study or through systematic rea-
soning, is a basic essential for an enlightened and purposeful
life. In fact, Guru Nanak elsewhere strongly pleaded for
reason, sanity and balance conditioning our views on things,
not merely on issues secular but even in the sphere of religion.
Let reason condition man's adoration of the Lord;
Let sanity and reason fetch him honour and name;
Reason need help man to decipher what he does scan.
Sanity need determine even his acts of charity;
Of sanity alone, O Nanak, is the enlightened path;
51
Save sanity, it is all the Devil's vaunt.
r
COSMOLOGICAL PERCEPTIONS
Unlike many other prophets and seers, Guru Nanak makes
no pretence at unfolding the mystery of Creation. Though
various notions regarding Creation had been current, yet Guru
Nanak feels that these were merely fanciful and arbitrary; and
had had little rational basis. He, therefore, categorically re-
jects the traditional Indian and Semitic beliefs as to the time,
occasion and sequence of the creation of the Universe. In his
view, for anyone to try to arbitrarily fix the date, time, season,
and circumstance of Creation, would be something altogether
presumptuous,
For the Lord God who created the Universe,
Has had this mystery in His Will.
(XXI. 14)
Besides
And he that vaunts, knowledgeable is he,
Welcome at the Lord's steps shall he never be.
(XXI. 18)
Even as regards the size and expanse of the universe, Guru
Nanak affirms that
Spheres there are beyond our own;
And numberless more beyond these.
(XVI. 11)
It staggers human imagination to ponder how the Lord's
one Word created the limitless Cosmic expanse; 'and instantly
ran a myriad streams of life therein' (XVI. 20). The Guru,
like other prophets, does envisage a stage, at which the Divine
Essence lay dormant for billions and trillions of years of
human calculation. This, in a revealing canto in Rag Maru,
the Guru calls the dhundhukara—something analogous to the
formless gaseous state of the present day scientific concep-
tion. In this state, regarded by the Guru as a state of quiescence
(sunn samadhi) of the Attributeless Lord, nothing prevailed
INTRODUCTION 89
52
except His Will. Then, as He thought of manifesting Him-
self, He created this vast expanse of myriads of diverse hues
and forms. This He did with one Word as if out of nothing. The
antiquity, vastness and variety of this manifest form is so
bewildering that Guru Nanak deems all speculations about it
utterly futile :
Limitless is His Creation too;
Its bounds we simply never ken.
Millions have vexed to know its extent,
Yet success have had they none.
(XXIV. 5-8)
Guru Nanak's view of Creation is thus nearer the modem
scientific stance. It seeks to cleanse people's minds of the
cobwebs of earlier fanciful and irrational beliefs. At the same
time it excites in people's minds a state of 'wonderment',
vismad, at the boundless enormity of the Lord's powers and at
the inscrutable nature of His Will. It is indeed refreshing to
find that in a single stroke Guru Nanak achieves two seem-
ingly irreconcilable objectives : (a) cleansing peoples' minds
of the ages-old irrational beliefs regarding the circumstance
and process of creation and the shape, size and sustenance of
the Cosmos, as also —and as a logical corollary thereto—
(b) reaffirming and reinforcing their implicit faith in the
Divine Grder manifest in the Cosmos with all its astounding
expanse and bewildering complexity, as also precision and
accuracy of its operation and sustenance.
52. arbad narbad dhundhukara.
dharan[i] na gagana hukam[u] apara
• •
r
f
P
JAPU JI
TEXT (TRILINGUAL) TRANSLATION
AND ANNOTATIONS
92 GURU NANAK'S JAPU JI
£
1
2 3 1 4 5
TTfe 7PH o^B " 1JW P<Sdsi0 f<Sd<^d
l
?3fr
i
ek omkar
2 3 7
sat[i] nam[u] karta purakh[u]
4 5 6
nirbhau nirvair[u] akal murat[i]
7 8 9
ajuni saibhahg gurprasad[i].
(THE MULMANTRA)
(The Creedal Statement)
1
Lord God is One, Absolute and Supreme;
Peer has He none, in His Cosmic Scheme.
Transcendent He is, yet Immanent too.
2
Truth Eternal is His Name True.
3
Sole Creator—He pervades all Creation;
4-5
He knows no fear; is at enmity with no one.
6-7
Timeless and formless—not incarnate is He;
8
Self-existent—Being He is of His Own Being
9
Guru's grace alone may us unto Him attain,
(That too if the Lord's Will does so ordain.)
V.l. "Lord God is One". The numeral I in the original text (pro-
nounced as ik or ek connotes Unicity, while omkar stands for His
Essence. For its explication, see Introduction, pp. 27-30.'
V.2. "Truth . . . Name true". Some commentators regard sat[i] and
nam[u]as two distinct characteristics of the Lord. Sat[i] connotes eternity
and immutability, while nam [u] (name), if taken separately, would con-
note 'the spirit' or 'essence'.
V.3. "Sole Creator", karta-purakh[u]. Taken separately karta would
mean 'the Creator and purakh[u] (Skt. purusha), the Universal Spirit—the
fountain Head of all creation and of all souls. Pwrakh[u] added to karta
connotes that, in Sikh thought, Prakriti has no place in the creation of the
phenomenal world. Lord God is, thus, the Sole Creator.
V.4-5. "no fear . . . no one". In certain theological systems, apart from
other highly complimentary traits, anger or annoyance too are attributed
to God. However, Guru Nanak believes nothing but ^boundless love' to be
flowing from God's Being (stanza IV. 1). The absence of anger and enmity
in God's Being also implies His unquestioned supremacy and superiority
over all else; and hence there being no ground for annoyance or jealousy
on His part. Besides, it is indicative of total poise and sublime serenity in
His Being.
94 GURU NANAK'S JAPU JI
mr
(sloka)
2
'ad[i] sach(ch)[u] jugad[i] sach(ch)[u]
3 4
hai bhi sach(ch)[u] nanak hosi bhi sach(ch)[u]. 1.
TEXT AND TR. (SLOKA) 95
THEJAPU
(sloka)*
God Lord Eternal, His Essence is Truth;
So had He been ere the primal age;
So has He been through all ages, O Nanak,
And so shall He, for ever ever more, be.
positive affirmation
and
96 GURU NANAK'S JAPU JI
1
^ # Hfo 7> "U^t H "R^t 7TO" ^ 1 1
s
<jorfrf "aw^l" "ra^r TTOOT teftp>r Trfolhll
2
1 ^ ^ ^ l^»f ^ * n f T^T # r a "cTKI I
6
f^fa ^nf "^m ~*F^ #iteT ^ifcn i? i i
I
!
sochai soch[i] na hovalje sochi(h) lakh var.
2
chupai chup na hovalje lae raha(n) liv tar.
3
bhukhia(h) bhukh na utarije baiina(n) purta(h) bhar.
4
sahas sianpa(n) lakh hohe(h) ta ik na chalai nal[i],
5
kiv sa(ch)chiara hoiai kiv kurai tutai pal[i).
6
hukam[i] rajai chalana nanak likhia nal[i]. 1.
TEXT AND TR. (St. I) 97
I
l
Purificatory rituals, a million-fold,
Help not purge man's soul;
2
Nor prolonged silence lead to quietude,
Ceaselessly contemplate though one may.
3
Though world-loads of wealth be at his feet,
Yet man's insatiable lust shall not be appeased.
4
Flights of intellect too avail one not;
Countless though these be.
5
How may we then realise the Truth?
How may the pall of sham and untruth be rent?
6
Abide ye, O Nanak, by the Divine Will,
Ordained as it is, in thy being.
V.l. "Purificatory rituals". Soch in Guru Nanak's bam appears at
different places to imply both thinking (soch) and cleansing (sauch). For
that reason, some commentators interpret it as 'thinking' or 'contempla-
tion'. However, soch as 'thinking' stands covered by the phrase sahas
sianpa(n) (flights of intellect), occurring in verse 4. Its other connotation
that of 'purificatory rituals' hence seems more apt. These purificatory
rituals including yajnas, penances, ablutions, bathing at holy places, etc.,
were, earlier believed to purify the human heart and have it in readiness
for receiving Divine Light therein.
V.2. "prolonged silence". The reference is to ascetics, particularly to
Jain munis, who advocate prolonged silence as a device for spiritual
discipline. The idea behind observing prolonged silence is to conserve
energy much needed for spiritual advancement, as also to avoid inadver-
tent lies or idle talk.
V.3. "Man's insatiable lust" connotes 'hunger for materialistic pur-
suits' , a depraved form of which was lustful orgies indulged in by the Vam-
margi sakatas who, believed that excessive indulgence in wine, women
and other carnal pleasures might, ultimately, lead them to real bliss by
giving them a foretaste of it, and also by the revulsion that may be caused
by excessive indulgence.
V.4. "Flights of intellect" refers to deep speculation—probing the
essence, i.e., Ultimate Reality.
V.5. "pall of sham and untruth", 'a solid wall of falsehood and
egoism', as the commnentators usually interpret it, 'which bars man from
the realisation of the Ultimate Reality'. Pal a Rajasthani expression,
contd. on p. 99
GURU NANAK'S JAPU JI
3
'•gornt t ^ f c "J^forg- -goTK 77orfu>>r Tr^tll
2
"gor>fl- -d^f?r ?ft»f "Uortk 1xfr ^ f ^ x ^ t l l
1
1 ^ f t ^taf% 3TMTR - p ^ -?r ^ % n *nf i1
3
fW3ft ^3cPJ # f I ^ T #rf% f ^ ^ ^TTf^i |
4
^ ^ T "g^ft «Hsl^« *fa f ^ f t -STCT "J^Tf3Tf|| |
II
'hukami hovan[i] akar
hukam[u] na kahiajai.
2
hukami hovan[i]jia
hukam[i] milai vatfiai.
3
hukami ut(t)am[u] nich[u]
hukam[i] likh[i] dukh sukh paiaih.
4
ikna hukami bakhsis
ik[i] hukami sada bhavaiaih.
5
hukamai andar[i] sabh[u] ko
bahar[i] hukam na koe.
6
nanak hukamaije bujhai
ta haumai kahai na koe.2.
TEXT AND TR. (St. II) 99
( ~ ^
II
1
In His Will—all mystery to us,
Infinite forms come into being.
2
His Will begets all living things;
In the same do we attain excellence.
3
In His Will, may we be high or low;
In the same have we our share of joy or woe.
4
While, some blessed few, in His will,
their deliverance attain;
Groping in cycles of birth and death
do others remain.
5
All that is, is in His Will;
Beyond His Will doth abide nil.
6
O Nanak, one that may divine His Will,
Shall ever be free of ego's ill.
contd.fromp. 97.
actually means 'a dam' built across a stream to stem and store water for the
lean season. It seems to be akin to the English word 'pall' indicative of a
dark and heavy covering, or to Latin pallium. The word in the Rajasthani
language seems to have come down from the Indo-European stock of
common vocables. The basic thesis in Japu Ji is to see as to how this pall
may be rent and the human heart be got in readiness to receive therein the
light of the Lord. The word in the original text is sa(ch)chiar 'truthful', i.e.,
one who has realised the Truth; in other words, a man of God.
V.5. "In His Will", The original text has hukam (order, command)
repeatedly used in this stanza. Since order/command of a person issuing
the same, is supposed to represent his will, the two words semantically are
synonymous. "Will", rather, appears to be more comprehensive, for it
involves even what has not yet been expressed, but may be expressed in
time to come. Hence the preference for "will" to the word "order/
command". The Guru's lumping raza (will) with hukam (order) in the
closing line of the preceding stanza confirms the aptness of this approach.
V.6. "ego's ill". //aii/nai(literally /]aurt+ma;7})tentamounts to saying,
'I am' or 'I exist' by myself even independent of the Creator. Usually it is
identified with an individual's ego or 'I am-ness'. One of the cardinal
commandments of Sikhism is implicit faith in the Divine Will. This makes
for self-effacement and consequent dilution of ego.
100 GURU NANAK'S JAPU JI
3
W% "5T "3^ "U# toft WZ
W # ot ^fe" TT% (SlH'd
6 T
'3T # ot Tft»f &fefcT*#^T
7 T
'9T # "it Wit fet "^fo
1
TTt "^t ^F3 ^fa fr$ TTFJI I
2
^nt ^ r ^rfcr ^n^r ^ftaFji
11
7
TT^ ^Ft *nA ^ r ^fti i
in
1
gavai ko tan[u] hovai kisai tan[u].
2
ga vai ko dat[i]janai nisan[u].
3
ga vai ko gun vaQ*iala(i) char.
4
ga vai ko vidya vikhamfu] vichar[u].
5
gavai ko saj[i] kare tan[u] kheh.
6
ga vai kojia lai phir[i] deh.
7
ga vaiko japai disai dur[i],
8
ga vai ko vekhai hadra hadur[i].
contd. on p. 102
TEXT AND TR. (St. Ill) 101
III
1
Such, as are so blessed, of His Might they sing.
2
Of His Bounties—Priceless Tokens—do others sing
3
Some chant of His Glory, His Graces Sublime;
4
Others exalt Him through philosophic rhyme.
5
Some sing of Him as Creator and Destroyer,
6
Others revere Him as Withdrawer of life,
its Rebestower.
7
Some view Him as the Power Remote;
s Yet others perceive Him as Divine Presence
Proximate.
contd. on p. 103
V.l. The original text uses the word gavai (sing) repeatedly in this
stanza. This has been rendered here variously as "sing", "chant", "exalt",
"revere", "proclaim", "perceive", etc. which tends to show its semantic
richness in Punjabi.
V.3. "Graces sublime", vadiaian char of the original text; literally
'excellent qualities'.
102 GURU NANAK'S JAPU JI
10
orfa otfe orat ^ t "stfe ^fe
1 ,, 1,
#^ •§ &# ?for irfo
10
^fa ^fa ^vft ^tet ^ f c ^tfcl I
13
f ^ f t 1^5 ^TFT TT^II
9
kathna kathi[h] na avai totfi].
10
kath[i] kath[i] kathl(n) koU[n] kotfi] kotfi].
n
de(h)da de lai(h)de thak[i] pahe(ii).
12
juga(ti) jugafitar[i] khahi khahe(i)).
13
hukami hukam[u] chalae rah[u].
14
nanak vigsai veparvah[u].3.
TEXT AND TR. (St. Ill contd.) 103
8
y T T
ww H'fVjy w^ Trfe ¥ fe>>i "^f" >>fwll
*»mfa Hgrftr ^fa ^rfr ^ f e ort ^ ^ II
3
ifa fcr »rat mft>ft te fefr TOTS 11
— *- w — —
5 r
»ffrf3 ^ T W TJrf" ^ f e » T ^ ^ W I I
*cra>fl" >>F# oru^ ?j^t % ^»rf II
'TTTJCT t t TT^ft 71T »f{r TTf^Tf 11811
2
3rraf|[ ^mff 3f| 3f| ^rfcr ^ ?jm 11
s
3 f e 3^1 ~w% "?TFJ ^f?3nf 3fare 11
IV
'sacha sahibfu] sach[u] nai
bhakhia bhao apar[u]
2
akhe(ti)h matige(fi)h deh[i] deh[i]
dat[i] kare datarfu].
3
pher[i] ke agai rakhlai
jit[u] disai darbar[u].
4
muhau(ii) ke bolafi[u] bohai
jit[u] sufi[i] dhare piar[u].
5
a[ti]mrit vela sa(ch)ch[u] nao(ii)
vadiai vichar[u].
6
karmi a vai kapra
nadari mokh[u] duar[u].
7
nanak evai(fi) janlai
sa bh[u] &pe sa (ch)chiar[u]. 4.
^
IV
1
True is our Lord—True is His justice too.
Boundless love is the idiom of our Master True.
2
Ever do we beg and crave of Him;
Ever freely do His bounties flow.
3
What may we then offer unto Him,
To have a glimpse of His Grace Divine?
4
What prayer may we submit unto Him,
To merit, for us, His Grace Sublime?
5
In the ambrosial hours preceding dawn,
Meditate ye, O man, on the glory of the Holy Word.
6
For while this human form comes of our past actions,
Through His Grace alone may we attain salvation.
7
He in Himself is Truth Eternal—
That is all ye know, O Nanak, and all ye need to know.
V.l. "Boundless love". In the Mulmantra God has been referred to
as being free of all fear and enmity. The same idea is restated here. The
Supreme Creator having created the Universe could not possibly be
indifferent to it. The Almighty is, in fact, all love and care for His Creation;
and the self-same love which the Master bears for us, prompts us to hold
His Creation in bonds of love.
V.3. "His Grace Divine". The word in the original text is 'darbar'
which means 'court'. The seeker's craving to have an audience at His Court
is to seek His Grace. Traditionally, in India, as elsewhere, one had to offer
a precious gift even in order to have an audience with a high personage.
Guru wonders what man could possibly offer at the court of the Bountiful
Lord; for, in fact, everything flows from Him to us.
V.5. "ambrosial hours", amrit vela. In the Indian tradition a marked
degree of merit goes with waking up in the early hours of the morning; and
after routine ablutions praying to the Creator in an atmosphere and in a state
of mind free from all tensions and distractions. Hence "ambrosial hour".
The word 'amrit in Panjabi language, is semantically a veryrichone and
has more than a dozen connotations including 'pure', 'nectar', 'gold', etc.
1
V.6. "human form", kapra, a garment; metaphorically 'body , or
'corporeal frame of man'. "past actions", actions done in the previous
birth. The Sikh faith believes in Transmigration of Soul as also in the
Doctrine of Karma. It is believed that human actions done in a previous life
determine the nature and status of the birth to come. "Through His
Grace. . . salvation". In Sikhism Divine grace is considered absolutely
imperative for man attaining salvation. For "Grace" see Introduction,
pp. 78-81.
*
2
W i - » f f a f<Sdd(S "HlVll
4 T
7J ?7oT ^ F ^ l " *T^t fcSU'All
7 - T
^re>rfV T T F ^ranty "%€ "arenftf •gftp>f TTM^II
7
1 ^ I % ^T* ^ % 3 * ^7J% Tf|3TT ^TTf I I
V
1
tfiap/ana jae kita na hoe.
2
ape ap[i] niranjan[u] soe.
3
jin[i] sevia tin[i] paia man[u];
4
nanak gaviai gunl nidhan[u].
5
gaviai suniai man[i] rakhiai bhao,
6
dukh[u] parhar[i] sukh[u] ghar[i] laijae
7
gurmukh[i] nadang gurmukh[i] vedang
gurmukh[i] rahia samai.
contd. on p. 108.
TEXT AND TR. (St. V) 107
V
1
He can neither be installed,
Nor His likeness be shaped;
2
For, in sooth, formless and self-existent is He.
3
They, that serve Him, shall honoured be.
4
Extol ye then, O Nanak, the Repository of All Vir-
tues.
5
Hear and sing of His Glories,
And let thy heart brim with the love of the Lord;
6
Thus shall all misery depart;
And an abode of peace be thy heart.
7
Guru's Word is Supernal Symphony;
Guru's Word is loftiest scripture;
Guru's Word is all-pervasive.
For Lord's own Will bides therein.
contd. on p. 109
can
Mulmantra, is further reaffirmed. The Theory of Incarnation
the practice of installing images of Him are altogether ruled out.
nadarti
anhad
phony that yogis seek to perceive in their moments of trance. Anhad nad
is considered to be the first intimation of God to the heart of man. Literally,
it means 'without striking (anhat) or ethereal'. It is supposed to be ever
created
eda
the Sanskrit root
means
seeds
of knowledge, temporal and spiritual. In theology, however, the term
mean
be
the Vedas may impart.
108 GURU NANAK'S JAPU JI
r
contd. from p. 106.
9
w "u^" w& w r < ^ ORI^ ora?r ?r "Fretll
10 1
STS feoT "e^J WFNI
11
8
gur[u] lsar[u] gur[u] gorakh[u] barma gur[u] parba tl
mai.
9:
je hau(n)jana akha(h) nahl kahna kathan[u] najal.
w}
gura ik deh[i] bujhai.
n
sabhnajia(n) ka ik[u] data so mai(h) visar[i] najal.5.
TEXT AND TR. (St. V contd.) 109
1
<fftfa ^FTT "^ tcflg "JJM 1^J "*TFt 1% ^ " ^ l I
2
%ft f*rcfe "^Hif 3w fag "^F^TT 1% ft£r ?if 11
3
" J # U f a T^T v»i^|^< T ^ f a ^ ^ 1^ ^ " ^ fasT "goftl I
VI
'tirath[i] nava(h)je tis[u] bhava(ii),
vip[u] bhane ke nae kari(h).
2
jeti sirath[i] upal vekha(n),
vin[u] karma(n) ke milai lai(ti).
3
mat[i] vich(ch)[i] ratan javahar manik,
je ik gur ki sikh suni.
4
gura ik deh[i] bujhai.
5
sabhna(n)jia(ii) ka ik[u] data,
so mai(h) visar[i] na jal. 6.
*
VI
1
I would bathe at Holies all,
If that could earn me His Love and Grace.
(But what use all these rituals are,
If, from my Lord, I were still to be far).
2
In all His Creation that I behold,
Nothing, save through His Grace, avails.
3
Latent in the spirit of Man,
Rarest of gems do lie—-
Guru's Word
4
Guru has lent me this insight:
'Of all living beings is He the sustainer
Him may I forsake never'.
V.l. "I would bathe . . . far". The Guru refers to the utter futility of
bathing at holy places on special occasions and during particular configu-
rations of the planets as a device for earning spiritual merit. It would, in his
view, be naive to believe that such pranks as these could get an individual
any closer to the Divine Spirit.
Pilgrimages, fasts, vigils and rituals which form part of apara
vidya can at best create in the human spirit a mindless craving for a better
life; but, apart from this, these do not mean much and could earn hardly any
merit.
ratan, javahar and
stand for jewels, gems, pearl
>urse, is to the immense inherent potentialities of human r
imbibe higher moral and spiritual values through guidance
f an enlightened guide—a guru.
•
112 GURU N AN AK'S JAPU JI
2 T
?FZ VW "fete W&>% TJTfe" "^T TTf ^fell
*
5 r
offe »fefo cite orfo ^rft "err Tjtll
'TTTJor f<Sddjfd ^cT oft djd4fd>>r ^3J3 £ l l
7
3<F "crfe 77 Trret fa fen "3J?/ ixfe oitlbll
^ ^ T ^ 3TR35TT ^ f t ^ f t ^ f c l I
2
^m -$z\ ftfa wft^ ^ifo ^ r " ^ ^tf 11
5
^kr ateft ^ ^ft <ftft ^ sftn
7
"^T ^ ^T "^srf "^ 1crg ^g^j ^\% "%k\ ival i
VII
; e
J «/"£ c/jare a27'a hor dasuni hoe.
2
nava(n) khanda(n) vi(ch)ch[i] janiai nal[i] chalai
sa bh[u] koe.
3
changa nao(h) rakhae kai jas[u] kira t[i] jag[i] lei.
4
je tis[u] nadar[i] naavaita vat na puchhai ke.
5
kJta(n) ahdar[i] kitfu] kar[i] dosi dos[u] dhare.
6
nanak nirgun[i] gun[u] kare gunvahtia(h) gun[u] de.
7
teha koi[i] na sujhaijetis[u]gun[u]koi kare.7.
*
;
TEXT AND TR. (St. VII) 113
VII
1
Were a man to live for ages four;
Nay, even ten times that score;
2
Though his name were to cross nine shores,
And multitudes follow him evermore;
3
Were his fame too to grow from more to more,
And universal acclaim be his score;
4
Yet, if the Master's Grace, he fails to secure;
Of no account shall he be—
5
A mean worm, a mere flea!
Stigma from even a sinner shall he carry.
6
O Nanak, God may bestow virtue on the graceless;
And folks with merit further bless.
7
Yet, such a one, I see none else,
As could claim to bestow aught on Him.
6
1
'§fat> fTO ^fc "*jft ^TFTI I
VIII
1
suniai si(d)dh pir sur[i] nath.
2
suniai dharat[i] dhaval akas.
3
suniai dip loa patal.
4
suniai poh[i] na sakai kal[u].
5
nanak bhagta(n) sada vigas[u].
6
suniai dukh pap ka nas[u]. 8.
TEXT AND TR. (St. VIII) 115
VIII
1
Hearkening of the Word Divine does the common
folk elevate,
To Siddhas', Pirs' revered Nathas' state.
2
Hearkening does the secrets unfold,
Of Earth, its prop and skies aloft.
3
The Lord's Word to human folk reveals,
Isles', spheres' and nether regions' mysteries.
4
Defy death too, such as hearken the Name.
5
Radiant bliss, O Nanak, is a devotee's fare;
6
Hearkening the Word relieves him of pain, sin and
care.
3
7Tfe>>l" "R3T rjdlPd HfcT W
5 T 1
7> ?>or sldld' TT^ " fcdl'H
1
^f^ t ^ ^WT t f
2
# ^ UMI^I Tqf 11
IX
Suniai isar[u] barma ihd[u].
2
suniai mukh[i] salahan mand[u]
3
suniai jog jugat[i] tanfi] bhed.
4
suniai sasat simritfi] ved.
J #-i r\
nanak bhagta(n) sada vigas[uj.
6
suniai dukh pap ka nas[u]. 9.
TEXT AND TR. (St. IX) 117
IX
1
Hearkening yet the Word of the Lord,
Common folk may, in His Grace, attain,
The eminence of Siva, Brahma and Indra's plane.
2
On hearkening the Word, the lips of the lowly,
Hum the praises of the Lord Most High.
3
Yogic powers are unfolded on hearkening the Name;
Also the faculties latent in our corporeal frame.
The Word yet lends the keen insight
To perceive Sastras, Smritis and Vedas aright.
5
Radiant bliss, O Nanak, is a devotee's fare;
6
Hearkening the Word relieves him of pain, sin and
care.
V.l. "Siva, Brahma and Indra". Of the pantheon of Hindu god's Siva
(Isar) is said to be the sustainer; Brahma, the creator; and Indar (Skt. Indra)
the sender of rains, and thus ensuring the fertility of the Earth.
V.3 "Yogic powers . . . the Name". For Yoga, its systems and
powers, see Introduction pp. 62-64.
V.4 "Sastras. . . Vedas". Sastras are the treatises on the six philo-
sophical systems of the Hindus; Smritis are the twenty-seven sacred Hindu
texts incorporating random reflections on Vedas by various rishis; and
Vcdas, are the most celebrated and sacred Hindu texts numbering four.
These are the Rig, the Sam, \hcA tharva and the Yajur. As a generic term
'Vedas' includes the Bralimanas, the Aranyakas and the Upanishads too.
GURU NANAK'S JAPU JI
Ho
'TTfe^ 7T3" K§tf HP>r?7ll
2
7jfe>>|- »f37Tfe" oF fcH<S'(Sll
5 T
7J ?7or ^ T ^ TT^" fedl'Hll
?0
X
1
suniai sat [u] santokh[u] gian[u].
2
suniai athsath[i] ka isnan[u].
3
suniai par[i] par[i) pavaih man[u].
"suniai lagai sahaj[i] dhian[u],
5
nanak bhagta(n) sada vigas[u].
6
suniai dukh pap ka nas[u]. 10.
TEXT AND TR. (St. X) 119
X
1
Hearkening the Word earns one aright,
Truth, contentment and rare insight.
2
Lord's Word earns one the graces,
Of dips at sixty-eight holy places.
3
Honour and name, that with learning go.
Greet one at the Name's prow.
In sooth, Lord's Word begets rare equipoise.
5
Radiant bliss, O Nanak, is a devotee's fare;
6
Hearkening the Word relieves him of pain, sin and
care.
/
120 GURU N AN AK'S JAPU J I
( ^
2
^f^ TNT T$K HTfcRTT^I I
XI
1
suniai sara(n) guna(n) ke gah.
2
suniai sekh pirpat[i]sah.
3
suniai andhe pave(h)h vah[u].
4
suniai hath hovai asgah[u].
5
nanak bhagta(h) sada vigasfu].
6
suniai dukh pap ka nas[u]. 11.
TEXT AND TR. (St. XI) 121
XI
1
Hearkening yet the Word of the Lord,
Helps man oceans of virtue ford.
2
Hearkening the Word does well impart
Sheikh's wisdom, Pir's piety, Wali's parts
3
Even to the blind of soul,
Hearkening lends rare vision whole;
4
And fathomless deeps are fordable made.
5 Radiant bliss, O Nanak, is a devotee's fare;
6 Hearkening the Word relieves him of pain, sin and
care.
<*3
'"H77 oft "grfe" onft 7> TPf?
2
"ff "cT oTt fat V s ^ f e
4
"H?ir or -gftr oral?)' ^terall
6
H oT "Hf?r TF% "Hfc oTfelh3
6
^ *Pt * ^ t frfH ^ 1 1 ^ 1 1
XII
marine ki gat[i] kahl najae
2:?
je ko kahai pichhai pachh[u]tae.
3
kagad[i] kalam na likhanhar[u].
4
manne ka hahfi] karan[i] vichar[u]
nam[u] niraiijan[u] hoe
s
6:
je ko mann[i] janai man[i] koe. 12
TEXT AND TR. (St. XII) 123
XII
1
Meditation on the Word Divine
Helps one such a state attain—
2
All accounts of it would be in vain.
3
No pen, no paper, no scribe's skill
4
Could, to that state, do justice full.
5
6 Word has its essence so immaculate
He alone would taste of it, as hath faith
<=13
6
3" "ST -Hfc "*% MlTT ^fell^ll
2
"*ft w f W T ^t fdri i
3
" ^ *|f| ^ T ^T W l I
XIII
1
mannai surt[i] hovai man[i] budh[i].
2
mannai sagal bhavan kl sudh[i].
3
mannai mu(n)h[i] chota(n) na khae.
4
mannai jam kai sath[i] na jae.
5
zisa nam[u] niranjan[u] hoe.
6
je ko mahn[i] janai man[i] koe. 13.
TEXT AND TR. (St. XII) 125
XIII
1
Meditation on the Word Divine.
To higher consciousness awakens the mind
2
The mysteries of the Cosmic spheres
To one meditating are laid bare.
3
Frustrations simply plague him not.
4
Fear of death too is lost.
5
Word has its essence so immaculate—
6
He alone would taste of it, as has faith
<*8
2
yfc vfe faf IX&JK wf? 11
A
yfc xran -K3\ 7T7>wll
6
£ <*KfoTT%>ffr£felh8ll
4
?tt SFOT ifcft xFR^I I
s
TVflT "JTF5 ftt*FJ ^l?l I
6
^ ^ ifft «n^ itf% ^ i I?YI i
XIV
Mafinai marag[i] thak na pae.
2
matinai pat[i] sio(n) pargat[u]jae
3
matinai mag[uj na chalai panth[u].
4
matinai dharma sett sanbahdh[u].
5
aisa nam[u] nirahjan[u] hoe.
6
je ko mann[i] janai man[i] koe. 14.
TEXT AND TR. (St. XIV) 127
XIV
Meditation paves Man's course clear;
To honour and distinction his faith leads
Misleading bylanes tempt him not.
Dharma alone is his firm prop.
5
Word has its essence so immaculate—
6
He alone would taste of it, as has faith.
7
yfc "Ug^t TTtFf II
3
yfc ^ t 3 ^ "3if ftrell
s T
'>>fa TW f<ScH6 ijfell
S
H "^ Xfo TT^ "Hfo ^fFlhMll
3
^ <ft crft ~*$s "Rren i
XV
Mahnai pavaih mokh[u] duar[u].
2
mahnai parvarai sadhar[u].
3
mannai tarai tare gur[u] sikh.
4
mahnai nanak bhavaih na bhikh.
5
aisa nam[u] nirahjan[u] hoe.
6
je ko mahn[i] janai man[i] koe. 15.
TEXT AND TR. (St. XV) 129
XV
1
Meditation leads one to the portals of salvation;
2
The liberated one's fellows too find liberation.
(Firmly assured of one's own salvation),
3
One leads on the congregation.
4 Nanak, meditation helps one cease all quests.
5
Word has its essence so immaculate—
6
He alone would taste of it, as has faith.
4
w OF -gjf %^ ftrwrll
s
orrt •# ore%- 77^ TTW
4
^TT ^T ^ tr^ Hiangi I
s
^ ^t ^ ^ : ^HTCI
XVI
1
paiich parvan panch pardhan[u].
2
paiiche pave(h)h dargah[i] man[u].
3
panche sohe[h]h dar[i] rajanfu].
4[
pancha[n] ka gur[u] ek[u] dhian[u].
5;
}
je ko kahai karai vichar[u].
6
karte kai karnai nahi sumar[u].
contd. on p. 132.
TEXT AND TR. (St. XVI) 131
XVI
1
Elect are the ones approved unto Him;
Honoured they are among their fellow-folk too
Graced they abide in His presence sublime;
3
Welcome they are at His portals Divine.
are thev in pious meditation
5
Were
6
Creator's endless
futile attempt would it be,
>r far beyond Man's comprehension is He
contd. on p. 133.
1
V.l. "Elect". Panch of the original text literally means 'five as also
'the elderof a clan, tribe or fraternity', "Five" in the Sikh cultural milieu has
a religious overtone too, as is apparent from the saying panjati vich para-
mesar—There is a Divine element pervading where five well-meaning
persons congregate'. In this particular context, the traditional commenta-
tors hold it to mean five classes of persons previously mentioned in the
Japu /i, i.e., (i) those who abide by His will, (ii) those who meditate on the
True Lord's Name during ambrosial hours of early morn, (iii) those who
forsake Him never, (iv) those who hearken His Name and sing of His
praises, and (v) those who reflect, i.e., meditate on His Name. Hence "the
elect" means the people who through the practice of Nam should have
attained an advanced spiritual state.
V.2-3. "presence sublime", dargah, court, "portals", dar, gate.
Rajan of the Punjabi text means kings, but here it connotes Lord of all
lords, i.e., The Almighty God.
132 GURU N ANAK'S JAPU J I
9
3" ^ f t t t TTfWfll
,5
%f W f faltf TT^" "§fe
ls
^g" ^ST #ff% " ^ " ^ 1 I
18
^ft cf# "^rrA ^ J ^KJI I
i3.'
Jia ja t[i] ranga ke na v.
14
sa bhna likhia vuri kalam.
is
eh[u] lekha likh[i] janai koe.
16
lekha likhia keta hoe.
17
keta t2n[u] sualih[u] rup[u].
18
keti dat[i] janai kaun[u] kut[u],
19
kita pasao eko kavao.
^tis te hoe lakh dariao.
contd. on p. 136.
TEXT AND TR. (St. XVI Contd.) 135
23
H "3XT " ^ TT^t Tftt oT^II
24 1-
3" Tre T ^ ^ f f e fcSd"o('dlh£
23
^t ^ 1 ^ "HTf *>1# ^TCI I
24
^[ l^T tWWlcl PR+K I 1*^1 I
2;
qudrat[i] kavan kaha(h) vichar[u]
22.. ^.^n
varia najava(h) ek var.
23}
jo tudh(u) bhavai sai bhali kar.
24*r.
tu(ii) sada salamatfij nirankar.16.
TEXT AND TR. (St. XVI Contd.) 137
7-
>XHy w w ¥ y Tpg"ll
8 -
>>nmtffo"frr?"frfe ^a
3TCTO ^ T T 3 R T ^ ^ T c T R I I
^m im ~ffi ^ ^ i i
7
3W§ ^C ^ TO m i
8
3TTO ?ftft #R *n? cTTRl I
XVII
;
asatikb jap asankb bbao.
2 asankb puja asaiikh tap tao.
3 asahkh grantb mukh[i] ved path,
4
asahkh jog man[i] rahe(h) udas.
5 asatikh bhagat gun gian vicbar.
6
asahkh sati asahkh datar.
7
asahkh sur mu(h)h bhakh sar.
8
asahkh mon[i] liv lae(h) tar.
contd. on p. 140.
TEXT AND TR. (St. XVII) 139
XVII
1
Countless folk Thy Name recite;
Countless more do Thee adore.
2
Countless are there, that worship Thee;
Countless anchorets endure penance for Thee.
3
Countless, from memory, scriptures recite.
4
Countless ascetics forsake the world for Thee.
5
Countless devotees of Thy excellences sing.
Countless do Thy mysteries explore.
6
Countless are the pious souls that adore Thee;
Countless too are Thy benevolent folk.
7
Countless crusaders enemy's steel brave;
8
Countless, in silence, fix their thoughts on Thee.
contd. on p. 141.
11
H ^IT
12 -
3" K^ TTTTHfe fcSdoi'dIh^
U
^ W ^ ^Tt ^ f t ^ K l I
9
kudratfi] kavan kaha(h) vichar[u]
10.,x~z
van a na ja va (n) ek var.
11jo tudhfu] bhavai sal bhali kar.
12 *.-,
tu(ii) sada slamat[i] nirankar. 17.
TEXT AND TR. (St. XVII Contd.) 141
v
142 GURU N ANAK'S JAPU JI
3
»f7f>f »f>ra orfo wfu" 1R3"
s
»nT>=r vn/t IFII ofa ^fall
6-
»fHtf o[fe>>F3" TO fed'fd
7
"»my "HHg- MB" ^IV >rftr
3
3TW 3TIR ^ft ^ff% ^fkl I
4
arete ? M "^ ^t%3n w r f | 11
s
m$ wft *TFJ ^ft ^n%i i
XVIII
1
asaiikh murakh ahdh ghor.
2
asaiikh chor haramkhor.
3
asaiikh amar kar[i] jahe(ii) jor.
4
asaiikh gal vadh hatia kamahe(h).
5
asankh papi pap[u] kar[i] jahc(h).
6
asaiikh kujiar kure phirahe(h).
7
asankh malechh malfu] bhakh[i] khahe(h).
8
asankh niiidak sir[i] karhe(h) bhar[u].
contd. on p. 144
TEXT AND TR. (St. XVIII) 143
XVIII
1
Numberless fools in stark ignorance abide.
2
Numberless others on pelf thrive.
3
Numberless autocrats with brute force drive.
4
Numberless cut-throats on violence thrive.
5
Numberless sinners in sin depart.
6
Numberless liars just falsehood impart.
7
Numberless perverts themselves in filth abase.
8
Numberless slanderers just themselves debase.
contd. on p. 145.
144 GURU NANAK'S JAPU JI
s 10
9„«
nanak[u] nich[u] kahai vichar[u].
10
varia najava(h) ek var.
n:ljo tudh[u] bha vai sal bhali kar.
tu(ii) sada slamat[i] nirahkar. 18.
12+r.
TEXT AND TR. (St. XVIII) 145
2
»ref>f W H »nfy TPHII
3
">HHV oraftr frrfo " ^ ijfe
5
>>ra3t "f^wr "afte" ^re w<r
7 T
>W3 frrfo ira^r ^ r f e "
2
3FPT WT 3TW #3T I I
5
mft ffi^FJ iftcT ^T TTTf I I
XIX
I
asankh nav asankh thav.
2
aga(h)m aga(ii)m asankh loa.
3
asankh kahe(n)h sir[i] bhar[u] hoe.
4
akhari(ii) nam[u] akhari(ti) salah.
5
akhari(n) gian[u] git gun gah.
6
akhari(n) likhan[u] bolan[u] ban[i].
7
akhara(ii) sir[i] saiijog[u] vakhanfi].
contd. on p. 148.
TEXT AND TR. (St. XIX) 147
XIX
1
Myriads are Thy Names, O Lord, myriads Thy abodes
too.
2
Beyond all reach extend Thy countless realms.
3
Even to say 'countless' would be profane;
(For 'countless' of our reckoning smacks of
irreverance to Thee.)
4
In words do we pray to Thee, in words Thee adore.
5 Through words it is, we attain knowledge;
In words we sing of Thy attributes.
6
In words it is, we converse and scribe.
7
In words do Ye ordain our destiny.
conid. on p. 149.
V.4. "In words". Akhar (Skt. Aksar) literally means 'letter', but in
Punjabi it is often used to signify a 'word' also.
148 GURU NANAK'S JAPU JI
!3
^ I W 77 TFT %oT T3"
14
tT H*T ¥*# TT^I" ¥Wt WZ
,5
cT TT^r TTHTHfe- fo d d,' d Ifttf
1
*ft W ^ ^ " ^ ^T^ '
3o
' " S ^ - ^ J f % H?T itX
as * * *-
6
§U in)" TJ^t "# ^fer
^0
1
' * ^ 13 AS cFJ ^ 1 I
4
^ ^1J3 " ^ aftf atei i
XX
l
bhaiiai hath[u] pair[u] tanfu] deh,
2
panl dhotai utras[u] kheh.
3
mutpahti kapaxfu] hoe.
4
de sabunfu] laiai oh[u] dhoe.
5
bhariai matfi] papa(h) kai sahgfi],
6
ohfu] dhopai na vai kai rahgfi].
contd. on p. 152.
'
TEXT AND TR. (St. XX) 151
XX
1
When hands, feet and body be soiled,
2
Water may cleanse these sure.
3
When clothes too are with grime soiled,
4
Soap may their cleansing ensure.
5
But when human spirit is defiled by sin,
6
Meditation on the Name alone may scrub it clean.
contd. on p. 153
152 GURU NANAK'S JAPU JI
7
^\ wft 3n^j " ^ i i
7
pu/i/tf papl akhan[u] nahi
8
kar[i] kar[i] karna likh[i] lai jah[u]
9
ape bij[i] ape hi khah[u].
10
nanak hukami avah[u]jah[u].20.
TEXT AND TR. (St. XX Contd.) 153
r
XXI
1
Pilgrimage, penance, compassion and charity
2
May earn one merit—paltry as a sesame seed;
3
But he who hearkens, meditates
i
And in the love of the Lord saturates,
4
Bathes in the sacred fount within him,
And his soul all grime forsakes.
5
All virtue is Thine; no worth is mine;
6
Prayers without virtue are shallow whine.
7
Self-existent Thou art, O Lord.
From Ye proceeded the Primal Word;
And thence Thy Creation's expanse.
8
Beauty and Truth, Thou art— Boundless Love too.
contd. on p. 157.
v
156 GURU NANAK'S JAPU JI
12
13 1
^ r f TT" "R^ft " H ^ ffB" W TT "Sret
4 7
• w oraH "fTT^Tst or^ w w r Trt" ret
14
W ^TT f*TC# W ^flfa 3TI^ ^ T 1-ftf I I
9
kavan[u] su vela vakht[u] kavan[u].
ka van thit[i] ka van[u] var[u].
10
kavanfi] si ruti mah[u] kavan[u] jit[u] hoa akar[u].
n vel na paia pandati(h) ji hovai lekh[u] puran[u].
12
vakht[u] na paio qadia(h)ji likhan[i]
lekh[u] q uran[u]
13
thit[i] var[u] najogijanai rut[i] mah[u] na koi.
14 „\=
ja karta sirthi ka u saje ape janai sol.
contd. on p. 158.
\
TEXT AND TR. (St. XXI Contd.) 157
ls
t o ^ft arraT to UMI$ to cr^ft to ^Tmn i
16
"?TH^ 3TT^T ^ 5 ^F> 3TT$ ^ p ^ ^ %3TFIT I I
17
"^T "m^f ^ ^Tf "^TT ^T <FT ^ t l I I
18
^T^P ^ ^ t 3TFH ^Tl^ 3tf 7T?3n ^T ^ 1 1 ^ II
15
kiv kar[i] akha(n) kiv salahi(h) kiu varani kivjana
16
nanak akhan[i] sabh[u] ko akhai ik du(ii) ik[u]
si ana.
17
va<ja sahib[u] vatfi nai(h) kitaja ka hovai.
18
nanak je ko apaujanai agai gaia na sohai.21.
TEXT AND TR. (St. XXI Contd.)
33
3 r
TRnr » r e w orufcr orHH ?>m&fe^"trail
1
HRTMT W M *Pst 3TFTTOT 3TFITOI I
5-
?TP^ ^ST 3Tf^ 3ftf ^ T 3 ^ | 1^3. | |
XXII
1
patala[h] patal lakh agasa(n) agas.
2
orak oxak bhal[i] thake ved kahan[i] ik vat.
3
sahas atharah kahan[i] kateba(h) asulu(h) ik[u]
dhat[u].
4
lekha hoe ta likhiai lekhai hoe vinas[u].
3
nanak vada akhlai apejanai ap[u].22.
\
TEXT AND TR. (St. XXII) 161
XXII
1
Countless are the nether regions;
.
V.3. "The Semitic Texts". Kateb, like the Vedas of the Hindus,
implies religious books of the Jews, the Christians and the Muslims. These
are: (a) The Taurat or the Pentateuch, (b) Psalms of David, (c) Injll or the
Gospels (The New Testament) and (d) The Quran (Furqan).
The word Semitic itself stems from Sem the son of Noah of Old
Testament. The Semitic languages include Assyrian, Aramaic, Hebrew,
Phoenician, Arabic, Ethiopic, etc.
"Touches . . . fount". The original text asulu(fi) ik[u] dhat[u]bears
two interpretations : (i) The Universe in its essence is the same, i.e., God
is the cause and root principle of all things, (ii) The earliest commentary
on Japu Ji by Miharban has, however, had a very different interpretation
to offer. It takes asulu(fi) to have stemmed from Asvalu, the hair on the
body of a horse; ik of course is 'one' and dhat means 'drops* or 'is lost'. Put
together, it means 'the loss of one hair out of thousands and thousands on
the body of a horse'. Hence the above rendering.
162 GURU NANAK'S JAPU JI
33
2 T
7T^t»f *H# ^TT IT^fU" TTHfe 77 TT^Xftrll
3 1
"HHF W Httd'tS Pdldd' TT3t "H ^ U77
4
oft3T H f k 77 ^ 7 7 1 ^ f37T X77^ 77 <^1 Hd To! I=i311
^3
3
^T ^ l^cTH f*TC^T M TfT^ 9^1 I
^ <J% ^ ^ F f t ^ ^ 1 ^ ^ ^ K f | l R^ M
XXIII
Lo^j^
salahi salahe(n) eti surt[i] na paia.
2
nadia(n) atai vah pavai(n) samuhd[i] najaniaih.
3
samurid sah sultan girha seti mal[u] dhan(uj.
4
kiri tul(i) na hovanije tis/uj manho(h) na visaraih.23.
TEXT AND TR. (St. XXIII) 163
XXIII
1
Thy devotees adore Thee, O Lord;
Yet know as little of Thy Glory,
2
As rivulets do of the oceans they meet.
3
Mighty emperors with dominions vaster than the
seas,
Holding mounds of wealth besides,
Match not, O Master, the puny ant,
Whose heart nurtures an iota of Thy Love.
V.3. The Punjabi text has samufidsah (shah) sultan. Hence "mighty
emperors with dominions vaster than the seas."
164 GURU N ANAK'S JAPU JI
38
' W 77 ff&3\ oRlfe 77 W H
3
W 77 ^ f f e TTTjfe 77 W l l
4
>H3 77 7P*)" 1cT»F "tffo" >f3"ll
5
»f3r 77 W§ offer »fToPcT||
6
»fer 77 7FD" "U'd'^'dll
4
3f<J ^ " ^ #^3TT T#f *f<JI I
XXIV
J
aht[u] na sipha kahanfi] na arit[u]
2
aht[u] na karnai den[i] na aht[u].
3
aht[u] na vekhanfi] sunanfi] na aht[u].
4
ant[u] najapai kia man[i] mahtfu].
5
ah t[u] na japai kita akar[u].
6
ah t[u] na japai para var[u].
7
aht[u] karan[i] kete billahe(h).
8
ta ke ant na paejahe(h).
contd. on p. 166.
TEXT AND TR. (St. XXIV) 165
XXIV
1
Countless are His attributes;
Endless is their reckoning too.
2
Infinite is His vast Creation;
Boundless are His Bounties too.
3
Limitless are the visions He stirs;
Matchless too the melodies He strikes.
4
Inscrutable is the mystery of His Mind;
5
Limitless is His Creation too;
6
Its bounds we simply never ken.
7
Millions have vexed to know its extent,
8
Yet success have had they none.
contd. on p. 167.
166 GURU NANAK'S JAPV JI
contd. on p. 164.
W »I3"77
1
'"WH " oTUt>fr -ERJBT tfell
n TTfag- ^ F -gr§-||
i2
^ # ^Ufa ^ ^ 77^"
13
U
fHTT ^ # oT©" rT%" Hfe
5 T
I
-&rz »rftr TT% wfir »f fu'll
16
TT^oT 7)Wt oTCMt t ^ l k s l !
°^fciT ^ ^ "^fcn 11
11
^3T ^TT% ^*T *TFJI
12
^T% ^rft ^*T ^TTCI I
1 3
^ 3^T II
14 "fcTCJ "3T^ ^3" fW% "tfl^l I
15
3*rft ^ r 3TTlq 3Tifqr 11
16
^TO ^ t ^ M t ^TfcTI R Y I I
9
eh[u] aiit[u] na janai koi
w
bahuta kahiai bahuta hoi
n va(d)da sahib[u] ucha thao(ii).
12.-.
uchai upar[i] ucha nao(h) .
13
evad[u] ucha hovai koi.
14
tis[u] uche ka u janai soi.
15:
jevadfu] ap[i] janai ap[i] ap[i].
16
nanak nadari karami dat[i].24.
m
2 T
?Z3 W3* f3& 77 3>TfH"ll
8
3fe>>r fy -p- TTF wll
3
%^ Tfrf| ^ 3TCTCI |
7
%% " ^ ^ - ^ "^T%l I
8
%fcT3TT ^ TJ^T " ^ ?TTCI I
XXV
'bahuta karam[u] likhia najae.
2
va(d)da data til[u] na tamae.
3
kete matigai(h)h jodb apar.
4
ketia(ii) ganat nahi vichar[u].
5
kete khap[i] tutai(n)h vekar.
6
kete lai lai mukar[u] pahi(n)
7
kete murakh khahi khahi(h)
8
ketia(n) dukh bhukh sad mar.
9
eh[i] bhi dat[i] ten datar.
contd. on p. 170.
m
XXV
1
Thy Abounding Grace baffles all count.
2
Benevolent Lord, Thou coveteth not a bit.
3
Numberless illustrious heroes beg at Thy door;
4
Numberless such others—there be no count!
5
Numberless fools in carnal passions dissipate;
6
Numberless ungrateful wretches receive only to deny.
7
Numberless are the fools, that are obsessed with
greed.
8
Numberless others writhe in hunger and pain.
9
Bountiful Lord, in Thy Cosmic plan,
Even his tribulations indeed, are, boons for man.
contd. on p. 171.
-
GURU NANAK'S JAPU JI
from p. 168.
10
I2
$ $ *ffe^ »T*ffe IFfFll
t
,4
>>r^Tr% w)- #fe
,6
fa7r ?r g w fete TTT^TII
1 0
t £ TsMTCft *ntfr ^ t f l I
14
3rti ^n^ arrt ^ i i
15
straff % ft %f " ^ i i
17
^ F T ^ HTfcRTT^t Mlfd^l^ I R * \ l I
3
>H>RT »T^fa ->HK7r $T TFfrll
7
»fHB" WHfa »fH^ (SlH'dl!
XXVI
1
amul gun amul vapar.
2
amul vaparie amul bhantfar.
3
amul avai(n)h amul laijahi(n).
4
amul bhai amula samahi(ri)
5
amul[u] dharmfu] amul[u] dibanfu],
6
amulfu] tul[u] amul[u] parvan[u]
7
amul[u] bakhsis amulfu] nisan[u].
8
amul[u] karam[u] amul[u] phurman[u].
contd. on p. 174.
TEXT AND TR. (St. XXVI) 173
XXVI
1
Sublime are Thy attributes, O Lord;
Priceless is Thy Dispensation too.
2
Limitless are Thy gracious stores;
Blessed, yet those, that partake of these.
3
Blessed are the ones, that beg at Thy gate;
Blessed yet those, that with Thy bounties depart.
4
Priceless blessing is devotion to Thee;
Blessed are those, that lose themselves in Thee.
5
Perfect again are all laws Thine;
Perfect too is Thy Dispensation Divine.
6
Flawless are the scales of Thy judgement;
Honoured yet those that acquit themselves with
grace.
7
Priceless O Master, are all bounties Thine;
Priceless too is Thy mark thereon.
8
Limitless is Thy benevolence, O Lord;
Priceless too are all Commands Thine.
contd. on p. 175.
i
°"»rfy- »rfa w fire wfe
"Wffa ^ r ire w<r
,5
*>r¥fo ^hre wjfr fan
,6
»rafr <re ofte wll
16
3TO% ^% ^ ^n i
9
amulo(h) amul[u] akhia najai.
10*
akh[i] akh[i] rahe liv lae.
Ux
akhai(n)h ved path puran.
12*
akhai(n)h pa(h)re karai(h)h vakhian.
I3
akhai(n)h barme akhai(h)h ind.
14
akhai(h)h gopi tai govihd.
15
akhai(n)h isar akhai(h)h si(d)dh.
16*
akhai(n)h kete kite bu(d)dh.
contd. on p. 176.
\
IEXT AND TR. (St. XXVI Contd.) 175
»T*fa
8
\
20
"^" orftr orfa "^fe" ^fe" Trfa
21
t t oftttftr ortftrll
l8
3^ri| ^ft ^rc ^ ^ H itai i
19
"
an^rft *nff[i i
^
20
" ^ " ^ "^f| "sfr "sfe *nf^i i
21
^ ^ ^tft^ii
17;;
akhai(n)h danav akhai(n)h dev.
is*
akhai(n)h sw[i] nar mun[i]jan sev.
19
kete akhai(ii)h akhan[i] pahe(n).
20
kete kah[i] kah[i] uffli] uffli] jahe[n]
2,
ete kite hor[i] karhe(ii).
22+x z
ta akh[i] na sakai(n)h kei kei.
contd. on p. 178
TEXT AND TR. (St. XXVI Contd.) 177
24
7P7yS[ Wt WW WZ\\
"3" -dt >>f^ TO fedM
2 3 ^ | ^ ^ | ^ , ,
23:
yevaflu] bhavai teva<j[u] hoe.
24„z
nanak janai sacha soe.
25:
ye ko akhai bol[u] vigar[u].
26+x
ta likhlai sir[i] gavara(n) gavar[u].26.
TEXT AND TR. (St. XXVI Contd.) 179
/
GURU N ANAK'S JAPU J I
ID
-
"H" "^"3" OT" R "Ura "5RF "fir? ^fa TT3¥ Tm%ll
XXVII
]
50 dar/u7 A:e/ia 50 gharfu] keha
jit[u] bah[i] sarab samale.
2.,-^V
vaje nad anek asaiikha
kete vavanhare.
3
kete rag pari sio(h) kahian[i]
kete gavarihare.
4„~
gavai(n)h tuhno paun[u] pani baisaiitar[u]
gavai raja dharmfu] duare.
5„ri
gavai(h)h chit[u]gupt[u] likh[i] janaih
likh[i] likh[i] dharm[u] vichare.
contd. on p. 182.
TEXT AND TR. (St. XXVII) 181
1
V.3. "celestial minstrels' . The original text reads raga pari sio(n)
kahian[i], Raga here means 'a tune', while pari sio(ti) amount to 'like one
produced by a fairy'. Hence "celestial minstrels".
V.4. "Dharmaraj", or Raja Dharam, as per Hindu mythology, is the
angel supposed to be entrusted with the task of taking away the life of a
being and also maintaining record of his deeds—good or bad.
V.5. "Chitragupta". In the Hindu tradition Chitragupta is the angel
entrusted by Yama with the task of recording all of man's deeds—good or
bad. The Muslim tradition, however, has two angels, posted one on each
shoulder, who are referred to as Katibain-e-Kiramun (The venerable
182 GURU NANAK'S JAPU JI
r
contd. from p. 183.
6 7
dl'^(d ^ f a f ^3W " # ^ "HUfc" W "H^t
7
Trait ts wwfli 3& ^rfcran ^R fnti i
8
Traf| fro wwft 3^R TTT^ w "d^rti i
x
TEXT AND TR. (St. XXVI Contd.) 183
14
^ ? f a W H^tf" sldJsJ' offo offo W W l l
15
*HEt BTO" dl'^fd "fl" 3TT "S^fo ^3" ^ t ¥3T3" WFTII
i6 -
"Ufa # t W^TT H "P" fofe 7T »f^f?) 7TOoT few • ^ t
13
7TI3l| ^ftET iq^I^T ^ J 7n^f| W»ft ^ 1 I
14
Tra% *^te i ^ wter "^R ^>ft T$ sntu
ls
^ t wft "TT^ "^ <jtj "*n^f% T% ^ wis TST^I I
16
^ft ^% iwffi 3 *r M r ^ 3narfH ^ F ^ 1%3TT cffatfi i
10„x
gavan[i] pandit par(h)an [i] rakhisar
jug[u] jug[u] veda nale.
gavai(n)h mohania(n) man[u] mohan[i]
UrrX
17
"*ftf ^ f "?RT ^ 'm^i ^ r r irr€r ^nf i1
^ ^faft ^ ^ ^mft T^RT faft T^nf 11
20
^fc ^ f t 3 $ -sffaT 3TTW ^ T tcRT 3t ^3TTf I I
21
^(t fif *nt *ftf ^ t f t ^ 5 "^ ^TJIT *nf! I
22
tft MlRwi^ ITT^T HlRmif^ ^TO T^J T^TTf I RVs I I
,7
50l sol 5ada sa(ch)ch[u] sahib[u]
sacha sachi nai.
18
hai bhi hosijai na jasi
rachnajin[i] rachai.
19
raiigi rangl bha(n)ti kar[i] kar[i]
jinsi maya jm[i] upal
20
kar[i] kar[i] vekhai kita apna
jiv tis di vatfiai.
21
jo tis[u] bhavai sol karsi
hukam[u] na karnajal.
22
so pat[i]sah[u] saha pat[i]sahib[u]
nanak rahan[u] rajai.27.
TEXT AND TR. (St. XXVII Contd.) 187
3t
3
">>r^t i M TrgTT?" TT>r3t "Hfo Tft# Trer ^tel!
4 T T
5>H T#7T fet >X #7fll * \ *•» * \
s
3Tlft 3^fcj 3FTTft 3HT^fcT *J*J ^ J TT^t ^ J | R£ I I
XXVIII
1
munda santokhfu] saram[u] pat[u]jhoIi
dhyan ki karai(n)h bibhut[il.
2
khihtha kal[u] kuari kaya
jugatfi] danda partit[i].
3 x
aee panthi sagaljamati
man[i]jitaijag[u]jit[uj.
4 x
ades[u] tisai ades[uj.
5 x
ad[i] anil[u] anad[ij anahat[i]
jugfu]jug[u]eko vesfuj.28.
TEXT AND TR. (St. XXVIII) 189
XXVIII
1
Make contentment thy ear-rings, O Yogi;
And let modesty thy begging-bowl be.
Smear thyself not with ashes;
Instead, let ye be wrapped in meditation deep.
2
May intimations of thy mortality never let ye go
astray;
And let thy mortal frame chaste and vestal—pure be;
May firm faith itself thy sectarian staff be;
3
And Brotherhood of Man be as Aee Panth to thee.
Subdue ye thy ego in thee,
The world shall then thine be.
4
Hail! All Hail! unto the Primal Lord!
5
Pure who is—Eternal too;
And ever and ever the same.
It
' l ^ l f e fePWTj -ZffrW JsJ'dfe "Wfe Wfe <^'Hfd TTFll
2> T r
>f ftl 75TO TTqt H¥ "FF eft "feftl fntlT >>f^ TPFll
*
3
7THgT f^m tTfe oT^ rW<*fd 7TC »F^fa 3 ^ 1 1
5
>>ffe" >H(^" ^HTT^F ^cS'Ofd "fTCT 7T3T %5T ^TTlktf II
1
TfTfcT ^ ^ ^ ^ "*^for T ^ : iqfc eJMf| ^ ||
2
3Tlfqf " ^ ^TFft ^JT ^TT ^ t "ftfa fafo 3T^T TTTCI I
5
3nf% 3Ffoj 3H]f? 3^T^f ^pj T^TJ TT^t 3 f I R? I I
XXIX
J
bhugat[i] gyan[u] daya bhaii<jaran[i]
ghat[i] ghatfi] vajaih nad.
2
ap[i] nath[u] nathi sabhja ki
ridh[i] sidhfi] a vara sad.
3
satijog[u] vijog[u] doe kar chalavai(h)h
lekhe avai(h)h bhag.
4
ades[u]tisaiades[u].
5
ad[i] anil[u] anad[i] anahat[i]
jug[u] jug[u] eko ves[u]. 29.
TEXT AND TR. (St. XXIX) 191
XXIX
1
Let search for Light Divine sustain thee;
And Lord's benign compassion thy steward be.
Thence shalt thou taste of that rarest harmony,
That stirs in the human heart Supernal Symphony
2
Lord God is the Master, universal is His sway.
Pursuit of miracles and occult-powers drives man
astray.
3
Communion with God, and forsaking of Him-
These twin factors human destiny shape.
Yet, whatever we all do receive,
Our actions earn it as be His Decree.
4
Hail! All Hail! unto the Primal Lord!
5
Pure who is—Eternal too;
And ever and ever the same.
3o
'¥oT y?z\ rldlfd fe»Ttf- "fef?7 ^TW "U^^"
s
wfe" "»f?jtH »f?rfe- »f?rute M M ^ #Rll3o
30
4
a% M ^ n "PRR ^r ant "^TT i^r toji i
6
3fift 3Tftg 3FfTf? <JHI^Rl ^ 3 ^ J X^t ^ g i l ^ O I I
XXX
1
e£a mai juga t[i] vial
tin[i] chele parvanfu]
2
ik[u] sahsari ik[u] bhaiidarl
ik[u] lac diban[u].
3
jiv tis[u] bhavai tivai chalavai
jiv hovai phurman[u].
4
ohu vekhai ona nadar[i] na avai
bahuta eh[u] vidan[u]
5 x.
ades[u] tisai ades[u].
6 x
ad[i] anil[u] anad[u] anahat[i]
jug[u] jug[u] eko ves[u]. 30.
TEXT AND TR. (St. XXX) 193
XXX
1
The mythical goddess Maya, they say,
Conceived and delivered the Holy Triad—
2
The Creator, the Sustainer and the Destroyer
(Yet ail this is an illusion vain)
3
For all that is, is as He does ordain.
4
None does see Him, yet He sees it all.
That is the greatest wonder of it all.
5
Hail! All Hail! unto the Primal Lord!
6
Pure who is—Eternal too;
And ever and ever the same.
3<*
2
H fa? TTfaW I t o p ^rg-||
4
<S'<Sd TT# oft 7T^t oT^II
8 T
»ffe• -»f?>te" »fS fe• »i<v<jPd rrer Tr^T ^ 3 * 1 toll
3t
6
3nft 3pft^ 3HTfc 3 F T I ^ ^3»J *RJ ^ ^ J l l^ t I I
XXXI
J
asan[u] hi hi bhahdar.
2
jo kichh[u] paia so eka var.
3
kar[i] kar[i] vekhai sirjanhar[u].
4
nanak sa(ch)che ki sachi kar.
5
ades[u] tisai ades[u].
6
ad[i] anil[u] anad[i] anahat[i].
jug[u] jug[u] eko ves[u]. 31.
TEXT AND TR. (St. XXXI) 195
XXXI
1
In every region does God abide;
His stores unlimited sustenance provide.
2
These, stocked once, do for ever endure.
(Testimony it is to His concern and care).
3
The Creator, O Nanak, does with fond concern view,
4
The Universe created in His own image True.
5
Hail! All Hail! unto the Primal Lord!
6
Pure who is—Eternal too;
And ever and ever the same.
33
i
feof ^ Tftt Tttf "Ufa 7W "d^ftr Wtf ^ f a
3
%3' "g^ vfe" v ^ ^ r "^Hf "ufe f\fofln
4 1 1-
lfe" ^TH " ^ToTF oft ofte >>r£l" ^tlTll
5
<S'<Soi 7T5^t" W&>% oC$ oT# '^t7Tll33
S
^ F ^ t HTf^ ^ t ^ t 3 f a l l ^ I I
XXXII
uik du(ti) jibho(ti) lakh hohe(n)
lakh hovai(n)h lakh vis.
2
lakh[u] lakhfu] gera akhiaih.
ek[u] nam[u] jagdis.
3
et[u] rah[i] pat[i] pa varia(h)
chariai hoe ikis.
4
sun[i] gal(l)a(h) akas ki
kita(ii) ai ris.
5
nanak nadari paiai
kuri kurai this. 32.
1
XXXII
1
If a hundred thousand tongues I bore,
Nay, even twenty times that score,
2
And pray if I were with each tongue to chime,
The Creator's Name a hundred thousand times,
3
Thence may I crawl up the steps my dear Lord to
meet.
4
His inspiring Name tempts even the puny ant to Hi«
feet.
5
O Nanak, His Grace alone may us unto Him attain.
All other means are vaunts of the vain.
r >t
33
2
rfc 77 MaTfe" "#fe" 77 Hf II
3
tT? ?7 rO^Pd >f5fe" 773" ^ f II
4
"fff 77 ^ft? Wffr "Hfe" %
5
"?T§ 77 Trecft fap>ff?7 ^l^'Pdll
6
rfo 77 rJdlJ) s»7* W f
'fan ^rfe Hf crfo #5" nfe
5
3 *te f
vif^ vf
^ | 0 |
fn^nft ^Hrfti i
IT#T "^ " ^ 1 I
6-
5ik ^T •sprit " ^ ^farci i
7
fa$ *[fa *fte ^tt "#§ Tfai i
\
TEXT AND TR. (St. XXXIII) 199
XXXIII
(B y himself)
1
Man has no power to speak of Him or even silence
keep.
2
Receiving or bestowing are beyond man's sweep.
3
Over life and death, he has no sway;
4
Nor over pelf and realms that rack him all the way.
5
No awareness for light and reflection has he;
6
No means for his very soul to be free.
7
He that may any pretensions make,
Shall find his total worth all fake.
8
O Nanak, no being is, by himself, high or low.
V.4. "pelf and realms". raj[i], realms; mal[i], pelf. man[i] sor[u],
because of which there is agitation in mind which racks the soul.
V.5. "for light", surtfi], consciousness, awareness; gyan, light;
vichar, reflection.
200 GURU N ANAK'S JAPU JI
r A
38
'•gr^t j3\ "fe^t ^ 3
3
"teK "l^fo i r a ^ t ^ f t l "&R •traMTTTT
""fetf "fete" rffrf HdlPd ^ ^3T
3*
3
1^rg ftfa tR^ «nft ^sft «<*WM 11
*1^j ftfa *far "5p# •#? t r i i
XXXIV
1 ,*
ratt(»; rutf(Jij thia(ii) var.
2
pa van pani agni pa tal.
3
tis[u] vi(ch)ch[i] dharti thap[i] rakhi dharmasal.
4
tis[u]vi(ch)ch[i] jia juga t[i] ke rang,
5
tin ke nam anek anant
contd. on p. 202.
\
TEXT AND TR. (St. XXXIV) 201
XXXIV
1
God made nights, days and seasons,
2
Water, Air, Fire and nether regions.
3
In the midst of these, the Lord didst station,
Earth—the arena for Dharma—in position.
4
Here abide beings and species,
5
Of myriad hues and infinite forms.
contd. on p. 203
V.3. "Earth ... Dharma". Man's very placement on earth as the very
pride of Lord's Creation enjoins upon him to justify his existence here
through a faithful performance of duties assigned to him. In doing so he
has, of necessity, to cultivate virtue and incessantly endeavour in the
course of his onward spiritual journey to earn his Maker's Grace.
202 GURU NANAK'S JAPV JI
9
<St!d1 oT3fk V# (SlH'd
10
ore" "Uop^t "§t ~<rfe
It
7>r?>cT ^ T f e ^ TT^ TFfFll38ll
6
karmi(h) karmi(n) hoe vichar[u].
7
sa(ch)cha ap[i] sa(ch)cha darbar[u].
8
tithai sohan[i] pahch parvan[u].
9
nadari karam[i] pavai nisanfu].
]0
kach(ch) pakal othai pae.
11
nanak gaea(h) japai jae.34.
ANDTR 203
3M
2 r
faT»T?>" ^ oT WTO oTCH
3
"St3 V^T "U^t ^Hdd "^3" oTTT >HJ7r
5 -
^3t>>r C^K ¥>ft >ra" #3" # § "q §U#TT
3
%^ WT HFft " ^ R %^ ^>H 1 ^ 1
5
%<ft3TT ^*7T ^ f t ^ %% ^ t ^ ^3^TI I
XXXV
l
dharma khand ka eho dharm[u].
2
gian[u] khand ka akhahu(n) karm[u].
3
kete pa van pani vaisah tar
kete ka(h)n mahes.
4
kete barme gharat[i] ghariaih
rup rang ke ves.
S ketia(h) karam bhumi mer[u] kete
XXXV
1
Such then is the Realm of Dharma;
2
And thence, one moves to the Realm of Knowledge.
3
Countless are therein forms of fire, air and water;
Countless there are Krishnas and Sivas too.
4
Countless are Brahmas fashioning myriad forms.
5
Countless fields of action and lofty mounds of
sterling gold.
There abide devotees receiving sermons, as Dhruva
of yore.
conld. on p. 207.
V.3. "Krishnas and Sivas". Kan (Kahn) refers to Lord Krishna, and
Mahesh to god Siva.
V.5. "Dhruva of yore". Dhu (Dhruva), a legendary devotee of God,
frequently finding mention in Indian texts. Dhruva's father had two
queens. While still a child, he was driven out of his royal father's lap by
his step-mother. Thereupon, he left home and embarked upon a life of
devotion to the Lord. Being impressed by his steadfastness and unflinch-
ing devotion, god Vishnu is believed to have appeared on the scene and
blessed him . Dhruva's steadfastness has had such an appeal with the
Indian mind that the Polar Star itself got christened after him.
GURU NANAK'S JAPU JI
from p. 204.
W W oT3" oT3" M3TT "eF
7
^ 3 " "fan WI Ttt ^T3" "^3" "e^t "#K
e 1
^ 3 " "B^" "e ?^" Mfe" 3"3 ^ 3 " ^377 TTK^"
^ « r \ ^ r t * *S_*S
%% ^? ^ ^C %^ %% Tf^T 3tf| I
7
%% % I f g "?TFT %^ %ct M %fl
8
%% ^ ^PT^ ^ f " ^ %% TcR W^\ I
6
£ete ihd chand sur kete
kete mandal des.
7
kete si(d)dh bu(d)dh nath kete
kete devi ves.
8
kete dev danav mun[i] kete
kete ratan samund.
9
ketia(h) khani ketia(h) bani
kete pat narihd.
10
ketia(h) sum sevak kete
nanak ant[u] na aht[u].35.
TEXT AND TR. (St. XXXV Contd.) 207
t
208 GURU NANAK'S JAPU JI
3i§
2
"fert" 7FZ "fe?^ fe ">>f^ll
A
f3§ w^fe wfr>t ^ r c »f§yll
s
3"-ST ort fat -u^d'tell
9
fet -unfrft w fair oft Hfall3£ll
4 ,
M ^nif% T R ^ -*%§ 3^5311
XXXVI
1
As in the Realm of Knowledge, knowledge sways
supreme,
2
And myriad celestial melodies and enrapturing
visions lend joy serene,
3
So in the Realm of Spiritual Endeavour, Beauty
sways supreme.
4
Shaped there are forms of exquisite beauty.
5 Baffling all account is the description whereof.
6 Woe to one, who ventures to speculate!
7
Forged there are intuition, understanding and insight
rare.
8
Forged too is the vision of gods and seers there.
33
1
oreH "tf3" oft W t "Rf II
2
fet W 77 oM "Uf II
3 1
f e f HIT "KU ^?" Trail
4 1
"te77 "HfU" "3** ^"ftPtf " ¥3Wll
5 1 7
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XXXVII
1
karam khahd ki banijor[u].
2
tithai horfu] na koi hor[u].
3
tithai jodh mababal sur.
4
tin mahi(h) ram[u] rahia bharpur.
5
tithai slto sita mabima mahi(h).
6
ta ke rup na kathane jahi(n).
contd. on p. 212.
TEXT AND TR. (St. XXXVII) 211
XXXVII
1
In the Realm of Grace,
The spell of the Word alone prevails;
2
For nothing else does there avail.
3
Abide there heroes, doughty spirits and bold;
4
Their mighty spirits brimming with the love of the
Lord.
5
Dwell there devotees like Sita wedded to the Word
t
Divine;
6
Their exquisite graces so very hard to define.
contd.onp.213.
V.I "Realm of Grace". Karam (Persian,'Grace') here is not to be con-
1
fused with Karma (Skt., 'action ) for the latter stands covered partly by
Dharma Khand as also by Saram Khand, the Realm of Spiritual Endeav-
our. While good actions or pious deeds do win merit and constitute the
basic imperative; yet Divine Grace is an overriding and overall determin-
ing factor; and is the final arbiter of human destiny, as pointed out in the
Introduction, pp. 78-81.
V.3. "heroes... bold". ThePunjabi text, if literally translated, suggests
that the mighty heroes who have found a place in that Realm, are those who
have love of God (Rama) embedded in their hearts. The allusion seems to
be to the legendary character Hanuman, a monkey—god in the Indian epic,
the Ramayana, who, it is said, ripped open his chest to show that Lord
Rama's image was indelibly embedded therein.
V.5 "Devotees like Sita". The phrase sito sita in the original text has
been interpreted differently by different commentators. While the tradi-
tionalists and a few later commentators love to identify sito with Raja Ram
Chandra of Ramayana 's fame and sita with his spouse (cf. Bhai Vir Singh
and Pundit Narayan Singh), many others prefer to avoid this allusion and
take sito sita to mean 'the cool and the hot' (sit+asit)y or 'white and black'
(sita+asita), 'deeply absorbed' (tighdy sewn) in Lord's praise. More
pertinent seems to be the reference to Sita, who was deeply attached to her
spouse, Lord Rama. Legend goes that when Hanuman came back to Lord
Rama after having contacted her in the Asoka Batika in Lanka, Lord Rama
enquired of him as to how she had survived without him, since she had
often proclaimed that if separated from him, she would not live even for
a day. Thereupon, Hanuman replied that since, day in and day out, she, in
meditation, remained tied to her Lord's feet, the Angel of Death dared not
lay his icy hands upon her. Sita's name, no doubt, has been introduced to
stress the kind of attachment that is expected of a Lord's devotee.
212 GURU NANAK'S JAPU JI
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fla oA£/7 marahe(n) na thage jahe(h).
8
jin kai ram[u] vasai man mahe(h).
9
tithai bhagat vasai(h)h ke loa.
w
karahe(n) anand(u)sach(ch)a man[i] soe.
n
sa(ch)ch khandfi] vasai nirankar[u].
12
kar[i] kar[i] vekhai nadar[i] nihal.
13
tithai khand mandal varbhahd
14
je ko kathai taantnaaiit
contd. on p. 214.
TEXT AND TR. (St. XXXVII Contd.) 213
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214 GURU NANAK'S JAPU JI
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tithai loa loa akar.
16::
jivjiv hukam[u] tivai tiv kar.
17
vekhai vigsai kar[i] vicharfu].
18
nanak kathna kaira sar[u].37.
TEXT AND TR. (St. XXXVII Contd.) 215
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jat[u] pahara dhiraj[u] suniarfu].
2
ahran[i] mat[i] ved[u] hathiar[u].
3
bhau khal(l)a(h) aganfi] tap tao.
4
bhanda bbao amrit[u]titfu]dhal[i].
s
ghariai sabd[u] sa(ch)chi taksal.
6
jin kau nadar[i] karam[u]tinkar.
7
nanak nadari nadarfi] nibal. 38.
TEXT AND TR. (St. XXXVIII) 217
XXXVIII
(O man),
To purge thyself of the dross of ego
And shape thy self as be the Will of the Lord.)
1 Let continence be the forge, wherein,
Strive ye with patience—much as the goldsmith
does.
2
With Reason as thy anvil, let knowledge thy tool be.
3
May intimations of mortality be the bellows
To keep aglow the flame of penance in thee.
4
Let Love act as thy crucible,
And Lord's Name the catalyst be.
5
In such a mint, let thy being be shaped,
Into a nobler self of sterling mettle.
6
Yet, such indeed is the lot of only those,
Whom Divine Grace has benignly blessed.
7
O Nanak, with one glance from the Gracious He
The lowliest may truly blessed be.
sabda
t
original text has been interpreted in two ways: (i) hymns in praise of God
or revelations about Him, (ii) man's noble conduct, of which his speech-
form is the barometer. Since transmission of Word Divine or making of
revelations about Him, is the prerogative of the prophets only, the latter
meaning appears to be very pertinent in the context. Hence rendering here
of tithai ghariai sabda into 'sterling mettle'
218 ^ M ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ B l GURU NANAK'S JAPU JI
1
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slok[u]
l
pavan[u] guru pani pita
mata dhartfi] mahatfu].
2
divas[u] rat[i] doe dai daya
khelai sagal jaga t[u].
3
changiaia(n) buriaia(h) vachai
dharm[u] hadur[i].
4
karmi(n) apo apani
ke nerai ke dur[i].
5
jini nam[u] dhiaia
gae masakat[i] ghal[i].
6
nanak te mukh ujale
ketichhutinal[i].l.
TEXT AND TR. (SLOKA) 219
SLOKA *
1
Guru's Word is as vital to Man's spirit,
As Air is to his very being.
Water is the source of all life,
And Mother Earth its benign sustainer.
2
Day and Night are the nurses twain,
In whose lap, Man does his assigned role play.
(Endowed with these bounties Divine
On Earth—the abode of Dharma or Duty
And human spirit been allowed free-play)
3
At the Lord's Court shall man's deeds be judged
aright,
According as their nature be.
Some shall draw closer to Him,
While others farther recede.
4
Such as do the Lord's Word meditate,
Their life's toil, they duly sublimate.
Rapt they advance in effulgence wide,
Redeeming many a more in their stride.
PUNJABI
Jodh Singh, Bhai, Japu Ji Steek, Publication Bureau, Punjabi
University, Patiala, 1988 (Reprint).
Miharban, Sodhi, Janamsakhi Sri Guru Nanak Dev Ji, Vol. II,
Sikh History Research Department, Khalsa
College, Amritsar, 1969.
Narayan Singh, Pundit, Steek Sri Guru Granth Sahib Ji,
Vol. I, Chattar Singh, Muzang, Lahore, 1939.
Sahib Singh, Sri Guru Granth Sahib Darpan, Raj Publishers
Jalandhar. 3rd edition.
Shabdarth Sri Guru Granth Sahib Ji, 4 Vols., S.G.P.C.,
Amritsar.
Sher Singh, Dr. Japuji Darshan, Lahore Book Shop,
Ludhiana, 1969.
VinobhaBhave,7flpw/7 (Punjabi Tr. Sita Ram Bahri), Punjabi
University, Patiala, 1969.
Vir Singh, Bhai, Santhya Sri Guru Granth Sahib, Khalsa
Samachar, Hall Bazar, Amritsar, 1972 (3rd re-
print).
, Sri Guru Nanak Prakash, Khalsa Samachar, Hall
Bazar, Amritsar, 1961.
URDU
Diwan-e-Ghalib (ed. Malik Ram), Ghalib Centenary
Committee, Delhi, 1969.
/Ganda Singh Mashriqi, Tarjuma Japuji Sahib (Al-Ma'soom
Haqaiqual M'ani) (AD 1892) Pub. Narayan Singh
Granthi, Bagh Memorial Society, Ropar, 1969
(Reprint).
Ganda Singh (Prof.), Makhuz-i-Twarikh-i-Sikhan, Sikh
History Society, Amritsar, 1949.
PERSIAN
,
Asiri,FazlMahmood{t&.),Ruba yat-i-Sarmad, VisvaBharati,
Shanti Niketan, 1950.
Atif, Dr. Khan Mohammad, Tarikh-i-Zaban-o-Adabiyat-i-
Farsi, Lucknow University, Lucknow, 1990.
Azad, Maulana Mohammad Hussain, Nigaristan-i-Faras, Atif
Book Depot, Matia Mahal, Delhi, 1992.
Mitra, K.M. (Esq.), Ruba'iyat-i-Abu Sa'idAbu-al-Khair, Nami
Grami Karimi Press, Lahore, 1926.
Abu-al-Khair, Abu-al-Sa'id, Bible, 34, 39, 40,42,43,46, 50,
80. 64,70,76,161.
Addison, Joseph, 31. Booden, J.E., 57.
AG (Adi Granth), 31, 33, 37, Brahma, 109, 117, 155, 183, 193.
38,39,44,45,48,49, Bulleh Shah, 121.
50, 55, 68, 82, 86, 89. Carlyte, Thomas, 45.
Al-Kabadi, Abu Bakr, 66. Cervantes, Miguel de, 78.
Ahriman, 36. Chitragupta, 181.
Ahuramazda, 36. Christ, Jesus, 27, 36, 79.
Airavat (elephant), 185. Cicero, 57.
Allahabad, 119. Confucius, 52, 75, 76.
Angad,Guru, 17, 18,50. Dhanvantri, 185.
Angra Mainyu, 36. Dharmaraj, 181.
Arjun, Guru, 17, 18, 30, 37, Dhruva, 205. *
38,48. Einstein, Albert, 56.
Asoka Batika, 211. Epicurus, 56.
Atharva (Veda), 111. Farid, Sheikh, 48.
Augustine, St., 42,47. Fuller, Thomas, 78.
Aurangzeb, 39, 81. Ghalib, 48.
Aee (sect), 189. Gobind Singh, Guru, 39,41.
Ayudhya, 119. Gokul, 175.
Baal, 36. Gorakh, 109.
Badrinath, 119. Gurdas, Bhai, 18, 32.
Bahri, Sita Ram, 35. Guru Granth Sahib,
Balim, 36. (The Sikh Scripture), 17, 18, 31,
Beccher, Henry Ward, 65. 32,41,44,45,48,55,56,70,
Benares, 119. 82,83.
Bergson, Henry, 31. Hafiz Shirazi, 57.
Bhagavadgita, 60. Hanuman, 211. I ^ I ^ H H
224 INDEX
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