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Japji Sahib
Dear readers:
Professor Sahib Singh Ji did a great service by translating entire Guru Granth Sahib Ji.
I had a great fortune of reading his entire work. Where it gave me a great joy, at the
same time it also made me sad. When I looked at my immediate family who cannot
understand Punjabi well, I felt sad that they will never be able to fully understand the
beautiful Sikh faith. Out of my love for them, I decided to at least translate Japji Sahib
prayer into English in depth which should cover most of the Sikh philosphy. Since, the
work is complete now, I thought I also share it with others in case it can benefit some
other English speakers.
Please note, this translation is not word to word translation of Bhai Sahib Singh Ji’s
work. Instead I have used my understanding of reading the entire Guru Granth Sahib Ji
to translate Japji Sahib. Matter of fact, at some places my interpretation may even differ
than his.
Layout of the document (Revision 1)
This document is divided in different sections. All the sections are colored differently
using the following order:
Page # indicates the page number of Shri Guru Granth Sahib, the Sikh scripture, where
these lines are written.
Original Gurbani, and its transliterations are in brown color.
Each word is translated to help the readers draw their own conclusions and learn new
Punjabi words. These translations are in light blue color.
The English translations of the complete lines are in black color. Individual lines are in
bold, while the complete paragraph written to give the overall meaning is not bold.
My comments are in purple color.
Gurbani used as reference is in green. These lines are not translated in as much detail.
Thank you
Rani Kaur Deol
[email protected]
Vancouver, BC, Canada
Rani Kaur Deol @ 2014 All Rights Reserved as follows:
No one else has the right to edit this document in any way. If you wish to insert your
own material within, please identify the different authors properly. However, all are
welcome to copy, use, distribute this document or any portion of it, as long as, it is not
for financial gains and its original message is not lost.
Thank you
Contributions:
Gurbani and its transliterations By
Kulbir Singh Thind, MD
www.GurbaniFiles.org
Table of Contents
Mool Mantar ................................................................................................................................................. 6
Opening Ceremonial Stanza .......................................................................................................................... 7
1st Stanza ....................................................................................................................................................... 9
2nd Stanza .................................................................................................................................................... 12
3rd Stanza ..................................................................................................................................................... 16
4th Stanza ..................................................................................................................................................... 19
5th Stanza ..................................................................................................................................................... 23
6th Stanza:.................................................................................................................................................... 25
7th Stanza ..................................................................................................................................................... 28
8th Stanza ..................................................................................................................................................... 30
9th Stanza ..................................................................................................................................................... 32
10th Stanza ................................................................................................................................................... 34
11th Stanza ................................................................................................................................................... 36
12th Stanza ................................................................................................................................................... 38
13th Stanza ................................................................................................................................................... 39
14th Stanza ................................................................................................................................................... 41
15th Stanza ................................................................................................................................................... 44
16th Stanza ................................................................................................................................................... 50
17th Stanza ................................................................................................................................................... 54
18th Stanza ................................................................................................................................................... 57
19th Stanza ................................................................................................................................................... 60
20th Stanza ................................................................................................................................................... 63
21st Stanza .................................................................................................................................................. 68
22nd Stanza .................................................................................................................................................. 71
23rd Stanza................................................................................................................................................... 73
24th Stanza ................................................................................................................................................... 76
25th Stanza ................................................................................................................................................... 80
26th stanza ................................................................................................................................................... 86
27th Stanza ................................................................................................................................................... 93
28th Stanza ................................................................................................................................................... 95
29th Stanza ................................................................................................................................................... 97
30th Stanza ................................................................................................................................................... 99
31st Stanza ................................................................................................................................................. 101
32nd Stanza ................................................................................................................................................ 102
33rd Stanza................................................................................................................................................. 105
34th Stanza ................................................................................................................................................. 108
35th Stanza ................................................................................................................................................. 111
36th Stanza ................................................................................................................................................. 114
37th Stanza ................................................................................................................................................. 118
38th Stanza ................................................................................................................................................. 120
Salok .......................................................................................................................................................... 122
If God is love and compassionate, then why so much suffering in the world? ........................................ 123
Who is the Sikh Guru?............................................................................................................................... 125
Was Guru Naanak Dev Ji a saint or a prophet?......................................................................................... 126
What is Naam? .......................................................................................................................................... 128
What is Maya? .......................................................................................................................................... 130
Why do we meditate?............................................................................................................................... 131
Page 1
ੴ ਸਤਿ ਨਾਮੁ ਕਰਿਾ ਪੁਰਖੁ ਤਨਰਭਉ ਤਨਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪਰਸਾਤਿ ॥
Ek-oNkaar sat naam kartaa purakh nirbha-o nirvair akaal moorat ajoonee
saibhaNg gur parsaad.
Word to word meaning:
Ek: one, only one, not different just for the Sikhs but only one for all.
ONkaar: infinite, all pervading God.
Sat: always true, one that exists continuously, immortal, eternal.
Naam: God’s name. Please see section, What is Naam? for details.
Kartaa: doer of all, creator.
Purakh: formless, all pervading.
Nirbha-o: Nir means without and Bhao means fear, without fear, not afraid of anyone
or anything, does not experience the emotion of fear.
Since God is the absolute all powerful creator of all, He has no one to be afraid of. No
one else has power anywhere near God’s to challenge Him. However, in free will
provided by the Lord, many do good and many do bad deeds, but ultimately can act
only within the laws established by the Lord.
Nirvair: Nir means without and vair means enmity, without enmity, holds no animosity
towards anyone, does not experience the emotion of hate.
God is love. He does not discriminate against anyone. His blessings are befalling upon
all the same, as sun is giving its light to all. Some are not in tune with the Lord to
receive them. Please see section, If God is love and compassionate, then why so much
suffering in the world? for details.
Akaal: timeless, time has no influence on Him, time does not make him older or
different in anyway like we do. He stays the same forever.
Moorat: image, form. Although God does not have any particular physical form, but
the word is used to describe the virtues of God, that such is His form.
Ajoonee: beyond birth and death cycle. One who does not incarnate or take birth at
all. Guru Sahib questions if God is present everywhere, then if he is also in a particular
body, then who is everywhere else outside the body? However He sends His
messengers to deliver His message. The messenger in our case Guru Naanak, is as
pure as God Himself. As Guru Sahib is simply delivering the message, there is no
difference between God and Naanak. But it does not mean, One God has taken birth
as Naanak.
SaibhaNg: emergence from self, no one created Him. Lord does not have mother or
father. He is self sustained, does not depend upon anyone or anything.
Gur: Guru’s. For details, please see section, Who is the Sikh guru?
Parsaad: blessing, offering, grace.
No one can unite with God on their own. It is only through the Guru we can be one with
Him. However, it is only those Lord Himself is pleased with, He causes them to meet
the Guru. So even this blessing is ultimately in His control as is the whole creation.
Mool Mantar
One infinite, formless, timeless, all-pervading Lord, whose name is eternal. He is
the creator of everything, fearless, and holds no enmity towards anyone. Lord
does not take births. God emerges from self, no one created Him. Lord can be
realized only by the Guru’s grace.
My comments:
This is the beginning of Sikh scripture, Guru Granth Sahib Ji. It is also called MoolMantar, meaning the basic Sikh belief. Its short form, Ek-oNkaar gur parsaad, is used at
the beginning of all prayers, and is also used whenever a new subject starts in the
scripture. It is a compact description of the virtues of God that Sikhs worship. This is
also said to be the very first revelation Guru Nanak Dev Ji made.
Many Sikhs meditate by repeating this Mool Manter. Many Sikhs also like to include the
next lines in their Mool Manter. Please see section, Why do we meditate? for details.
Next the prayer named Japji Sahib starts.
Sikhs recite this prayer in the morning, although no restrictions on when to sing any
particular prayer.
॥
॥
jap.
Jap: recite, name of the prayer that is starting.
Recite God’s name, remember Him all the time.
ਆਤਿ ਸਚੁ ਜੁਗਾਤਿ ਸਚੁ ॥
aad sach jugaad sach.
Aad: at the beginning of the time, before nothing existed but God himself.
Sach: true, truth, one that indeed is in existent, one of God’s names in Sikh scripture.
Jugaad: throughout the ages, all the time that has passed since the beginning of time.
Lord was present at the beginning of the time, and through out the ages He was
present.
ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥
hai bhee sach naanak hosee bhee sach. ||1||
Hai: right now, at present time. Bhee: also. Naanak: Guru Naanak Dev Ji, the
founder of Sikh faith. Hosee: in the future, for all the time to come. ||1||: Opening
ceremonial stanza of the prayer is complete.
Lord is present now, and Naanak, will ever be present. ||1||
Opening Ceremonial Stanza
The Lord was present at the beginning of the creation. No one created Him, and He
does not depend upon anything in His creation. Through out all the ages, the
millions/billions of years that has passed by, the Lord has been ever present without any
changes to Him, His power, appearance, or His universal divine laws that have been
established to manage the creation. At this very moment, He is present just the same,
and for all the time to come, He will always be present in the same form. The time has
no impact on Him, or His authority.
Many Sikhs use up to this point as their mool manter for meditations. This line includes
Guru Naanak Dev Ji’s name which Sikhs find comforting while meditating.
ਸੋਚੈ ਸੋਤਚ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥
sochai soch na hova-ee jay sochee lakh vaar.
Sochai: performing ritual cleaning to purify the body, soul or objects. Soch: purity,
chastity. Na: negation word, no, not, cannot, will not. hova-ee: happen, become,
develop. Jay: if, even if. Sochee: plural of sochai, performing the ritualistic purifying
cleansings. Lakh: one hundred thousand, a very big number commonly used to
indicate a big count like in Canada we commonly say million. Vaar: times.
By physically purifying yourself, the inner purity cannot be achieved, even if
cleanse millions of times.
ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਤਲਵ ਿਾਰ ॥
chupai chup na hova-ee jay laa-ay rahaa liv taar.
Chupai: attempt to silence the mind by becoming quiet physically, the act of keeping
silence. Chup: silence, serenity, tranquility of the mind, inner peace. Laa-ay: attach,
focus, concentrate. Rahaa: remain for long periods of time, continuously. Liv taar:
act of keeping deep inner concentration within the body.
By becoming silent, the mind is not silenced even if remain in continuous
meditation.
ਭੁਤਖਆ ਭੁਖ ਨ ਉਿਰੀ ਜੇ ਬੰ ਨਾ ਪੁਰੀਆ ਭਾਰ ॥
bhukhi-aa bhukh na utree jay bannaa puree-aa bhaar.
Bhukhi-aa: by fasting, by abstaining from materialistic belongings. This word can also
mean the greedy, who are always yearning for more and more. Bhukh: the greed, the
hunger, the desire. Utree: comes off, satiated, gratified. Bannaa: to tie up in a bundle
to collect, gather, hoard, accumulate. puree-aa: many worlds, used to indicate huge
amounts. Bhaar: weight, burden, loads of riches.
By fasting or excessive indulgence the yearnings will not be appeased even if
accumulate loads of the world.
ਸਹਸ ਤਸਆਣਪਾ ਲਖ ਹੋਤਹ ਿ ਇਕ ਨ ਚਲੈ ਨਾਤਲ ॥
sahas si-aanpaa lakh hohi ta ik na chalai naal.
Sahas: thousands, a large number. si-aanpaa: wise ideas, philosophies, designs,
schemes, crafty ideas. Lakh: one hundred thousand, a very large number, here it is
used to say even if a very large number then so what. Hohi: have, possess, are
present. Ta: then, even then. Ik: one, even one. Chalai: work, function, walk,
succeed. Naal: along, with to the hearafter.
Thousands wise schemes may be, even one will not accompany after death.
ਤਕਵ ਸਤਚਆਰਾ ਹੋਈਐ ਤਕਵ ਕੂੜੈ ਿੁਟੈ ਪਾਤਲ ॥
kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.
Kiv: how, in which way. Sachi-aaraa: truthful, pure, worthy of the Lord. Ho-ee-ai:
become, develop. Kiv : how, in which way. Koorhai: the falsehood’s, the deception’s.
Tutai: break, come off the eyes. Paal: curtain, veil, divider from the Lord.
How can we become truthful? How can the veil of falsehood be removed?
ਹੁਕਤਮ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਤਲਤਖਆ ਨਾਤਲ ॥੧॥
hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1||
hukam: order, command, will, divine law. rajaa-ee: If someone is offered multiple
ways of executing something, the one way that pleases that person, is his/her rajaa.
rajaa means will, desire, liking, preference, selection of one option when multiple are
available. rajaa-ee means the one with the rajaa, one who possesses those choices
and chooses one, one with the will power; one of God’s names. chalnaa: walk along,
live, abide. likhi-aa: written, destined. naal: along, with. ||1||: First stanza of the
prayer is complete.
Accept and live in God’s will, Naanak it has been written along. ||1||
1st Stanza
At the beginning Guru Naanak Dev Ji taught us what God is like, what are His virtues.
Now Guru Sahib is teaching us how to reunite with this Lord.
It starts with explaining the various existing methods people were using to attain
spirituality. First line talks about soul’s purity, second line talks about soul’s serenity,
third line talks about soul’s yearnings, fourth line talks about soul’s various
predicaments due to own ego. Finally Guru Sahib reveals how to attain all these.
Many people go to pilgrimages to take bath at holy waters believing it will wash away
their sins. Many people keep purity of the kitchen by washing it with milk, or by not
allowing lower caste people anywhere near themselves. Many people consider some
things created by the Lord impure.
Many people leave their homes and spend lives in jungles sitting in meditative trance to
attain serenity. Many take vows of silence. Many are abstaining from food, or other
worldly facilities, and many greedy are over indulging. Many are coming up with other
wise intelligent philosophies using their own ego. All of these methods are in vain when
it comes to walking on the Lord’s path.
If all the existing methods are of no avail, then how can we become worthy of the Lord?
How can we break free from the veil of falsehood and see the Lord pervading all, and
ultimately become one with Him?
Guru Naanak Dev Ji answers this question and also teaches us the essential step to
walk on God’s path. It is to live in Lord’s will. Whatever pleases God, that is what is
happening, and that is what is best for us. If we are not content with His decisions,
then we are nothing more than two faced deceits who are saluting the Lord for show off
only that You are the highest power, the most wise, the most kind. At the same time
we are questioning His wisdom.
Page 474 for reference:
ਸਲਾਮੁ ਜਬਾਬੁ ਿੋਵੈ ਕਰੇ ਮੁੰ ਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਨਾਨਕ ਿੋਵੈ ਕੂੜੀਆ ਥਾਇ ਨ ਕਾਈ ਪਾਇ ॥੨॥
Salaam Jabaab Dhovai Karae Mundtahu Ghuthha Jaae || Naanak Dhovai Koorreeaa
Thhaae N Kaaee Paae ||2||
Ones who salute and also question the Lord (meaning sometimes they bow their heads
to God, then sometimes they show their displeasure at God’s decisions), they are
completely off mark (from living in God’s will). Naanak, both are dishonest, neither has
any merit at the Lord’s court.
Guru Sahib reveals that this is the law written by the Lord Himself right from the
beginning of the time stating how to walk back to Him. Just as God created His
creation, along it, He established His divine laws which never change. This is the
commandment for the souls if they wish to reunite with the Lord that live in His will.
Sikhs are allowed to pray and ask for things. Specially at the beginning of the journey,
they do. Slowly they learn that whatever they really need God already knows, and is
providing for them without they even asking. However, Sikhs should not show
displeasure at decisions that Lord has executed.
Next Guru Ji explains what this order, will, divine law is like.
ਹੁਕਮੀ ਹੋਵਤਨ ਆਕਾਰ ਹੁਕਮੁ ਨ ਕਤਹਆ ਜਾਈ ॥
hukmee hovan aakaar hukam na kahi-aa jaa-ee.
Hukmee: through the order, the divine law. Hovan: become, develop, come into
existence. Aakaar: the shapes, the physical forms. Hukam: order, command, will,
divine law. Na kahi-aa jaa-ee: cannot be explained, communicated.
By God’s order, the physical forms come to existence. The divine law cannot be
fully communicated.
ਹੁਕਮੀ ਹੋਵਤਨ ਜੀਅ ਹੁਕਤਮ ਤਮਲੈ ਵਤਿਆਈ ॥
hukmee hovan jee-a hukamai milai vadi-aa-ee.
jee-a: the living beings. Hukamai: by the divine law. Milai: is received. vadi-aa-ee:
praise, Lord’s glories. In the scripture, Guru Naanak Dev Ji considered it a great
blessing to sing God’s glories, so he must be talking about this praise here. Praises
from the world are considered insignificant. Guru Sahib cannot be giving one line to
highlight such praises.
By God’s order the living beings come to existence. By His command, some
receive the service to sing His glories.
ਹੁਕਮੀ ਉਿਮੁ ਨੀਚੁ ਹੁਕਤਮ ਤਲਤਖ ਿੁਖ ਸੁਖ ਪਾਈਅਤਹ ॥
hukmee utam neech hukamai likh dukh sukh paa-ee-ah.
Utam: praise worthy, uplifted, elevated. Neech: lowly, unpleasant. Likh: written,
inscribed. Dukh: sufferings, miseries, torments. sukh: joy, happiness, comforts. paaee-ah: is attained, received.
By God’s divine laws some are elevated, while others are lowered. Due to the
commands that are written under the divine law, some are suffering, and some
are joyous.
ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਤਕ ਹੁਕਮੀ ਸਿਾ ਭਵਾਈਅਤਹ ॥
iknaa hukmee bakhsees ik hukmee sadaa bhavaa-ee-ah.
Iknaa: ones, some people. Bakhsees: blessing, forgiveness. Ik: ones, some people.
Sadaa: always, forever, very long time. bhavaa-ee-ah: caused to wander, deviated
from the true path, wander in the birth and death cycles.
By the Lord’s order, some receive His forgiveness; while some are caused to
wander in the reincarnation cycles for long times.
ਹੁਕਮੈ ਅੰ ਿਤਰ ਸਭੁ ਕੋ ਬਾਹਤਰ ਹੁਕਮ ਨ ਕੋਇ ॥
hukmai andar sabh ko baahar hukam na ko-ay.
Hukmai: order, divine law. Andar: within, inside. Sabh ko: all, everything and
everyone. Baahar: outside, above, disobedient. ko-ay: anyone.
The whole creation is under His divine order. Nothing, no one is beyond this law.
ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਿ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥
naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2||
Bujhai: figures out, comprehends, understands, grasps. Ta: then. ha-umai: ego,
arrogance. Kahai: speak, claim. ||2||: second stanza is complete.
Naanak, if the world could grasp the authority, grandeur of this law, then no one
will speak in ego. ||2||
2nd Stanza
In the first stanza, Guru Sahib mandates that we must be content in God’s order. In this
stanza Guru Sahib gives us a glimpse of how grandeur Lord’s order is that has been
established for His creation at the beginning of the time. This divine law cannot be
communicated in whole.
All the physical forms, the living beings came into existence under this order. Some of
the people receive the blessings to sing Lord’s praises throughout His creation. Some
are elevated, and some are lowered in their status under this divine law.
In other words, God created a law, according to which if some people commit
respectable actions, their status is elevated. If some people commit sins, their status is
lowered. However, the Lord has given the free will to choose how they act. The law
states how the judgment is passed as to who is praise worthy, and who is lowly.
Likewise under this law, some are suffering, and some are joyous.
Under the Lord’s divine law, some receive His blessings, His forgiveness and are
reunited with Him; while some are caused to suffer in transmigration forever.
God’s order dictates how His whole creation is judged, is unfolding; nothing and no one
is beyond this law. This includes gods, goddesses, angles, demons, higher living
beings, lower living beings, and the physical creation, the forces of the nature,
everything, the whole creation is unfolding within the set laws. If people could grasp
that everything in the universe is operating under the divine laws, then no one will speak
in ego.
ਗਾਵੈ ਕੋ ਿਾਣੁ ਹੋਵੈ ਤਕਸੈ ਿਾਣੁ ॥
gaavai ko taan hovai kisai taan.
Gaavai: sing. Ko: someone, anyone. Taan: might, power, force. Hovai: possesses,
has. Kisai: that someone.
Some sing of the Lord’s might, who possess the might themseves.
ਗਾਵੈ ਕੋ ਿਾਤਿ ਜਾਣੈ ਨੀਸਾਣੁ ॥
gaavai ko daat jaanai neesaan.
daat: gifts, blessings.
symbol, insignia.
Jaanai:
considering, believing, knowing.
Neesaan:
sign,
Some sing of the gifts, the blessings they have received believing that these are
His signs.
ਗਾਵੈ ਕੋ ਗੁਣ ਵਤਿਆਈਆ ਚਾਰ ॥
gaavai ko gun vadi-aa-ee-aa chaar.
Gun : virtues, qualities, attributes. vadi-aa-ee-aa : praises, glories. Chaar: beautiful,
magnificent.
Some sing of the magnificent virtues, glories.
ਗਾਵੈ ਕੋ ਤਵਤਿਆ ਤਵਖਮੁ ਵੀਚਾਰੁ ॥
gaavai ko vidi-aa vikham veechaar.
vidi-aa: knowledge, education, through books. Vikham: very difficult to comprehend,
complicated. Veechaar: philosophy.
Some sing using the knowledge obtained from studying the profound
philosophies of the Lord.
ਗਾਵੈ ਕੋ ਸਾਤਜ ਕਰੇ ਿਨੁ ਖੇਹ ॥
gaavai ko saaj karay tan khayh.
Saaj: to fashion, to create, to construct. Karay: does, makes it happen. Tan: body,
physical form. Khayh: ashes, dirt, ruins.
Some sing about God’s ability to create the physical forms, then destroy them.
ਗਾਵੈ ਕੋ ਜੀਅ ਲੈ ਤਿਤਰ ਿੇਹ ॥
gaavai ko jee-a lai fir dayh.
jee-a: life, the essence of life. Lai:
subsequently. Dayh: gives, grants.
takes away, seizes.
Fir:
then, afterwards,
Some sing about God takes the life, then gives the life again.
ਗਾਵੈ ਕੋ ਜਾਪੈ ਤਿਸੈ ਿੂਤਰ ॥
gaavai ko jaapai disai door.
Jaapai: seems, feels like.
distance.
Disai:
appears, looks.
Some are singing that He appears so far away.
Door:
far away, remote, at
Page 2
ਗਾਵੈ ਕੋ ਵੇਖੈ ਹਾਿਰਾ ਹਿੂਤਰ ॥
gaavai ko vaykhai haadraa hadoor.
Vaykhai: sees, perceieves, oberseves, comprehends, realizes.
very near, close to oneself, as a companion.
haadraa hadoor:
Some are singing beholding the Lord as within, always close.
ਕਥਨਾ ਕਥੀ ਨ ਆਵੈ ਿੋਤਟ ॥
kathnaa kathee na aavai tot.
kathnaa: account, something being told, narrative. Kathee: by narrating, by telling,
by explaining. Na: Not. Aavai: arrives, happens, develops. Tot: shortage, lack,
reaching maximum capacity.
No shortage, ends to God’s greatness can be found by providing His
descriptions.
ਕਤਥ ਕਤਥ ਕਥੀ ਕੋਟੀ ਕੋਤਟ ਕੋਤਟ ॥
kath kath kathee kotee kot kot.
Kath: recited, explained, sang about. Kath Kath: recited over and over and over.
Kathee: by narrating, by telling, by explaining. kotee kot kot: millions millions and
millions, many many, very very large number.
Millions upon millions upon millions have been reciting in many many different
ways.
ਿੇਿਾ ਿੇ ਲੈ ਿੇ ਥਤਕ ਪਾਤਹ ॥
daydaa day laiday thak paahi.
Daydaa: the provider, the giver. Day: gives, provides. Laiday: the receivers, the
recipients. Thak paahi: grow tired, exhausted.
The Lord keeps on providing. The recipients become exhausted.
ਜੁਗਾ ਜੁਗੰਿਤਰ ਖਾਹੀ ਖਾਤਹ ॥
jugaa jugantar khaahee khaahe.
Jugaa jugantar: throughout many ages like millions of years. khaahee khaahe: keep
on eating, consuming.
The recipients have been consuming throughout the ages.
ਹੁਕਮੀ ਹੁਕਮੁ ਚਲਾਏ ਰਾਹੁ ॥
hukmee hukam chalaa-ay raahu.
Hukmee: one with the will, order, command, divine law. Hukam: through this order,
law. chalaa-ay: manages, runs, executes. Raahu: the path, the passage, the course.
The Lord manages the creation through His divine order on the course (that
pleases Him).
ਨਾਨਕ ਤਵਗਸੈ ਵੇਪਰਵਾਹੁ ॥੩॥
naanak vigsai vayparvaahu. ||3||
Vigsai: rejoices, delights. Vayparvaahu: carefree, untroubled. ||3||: third stanza is
complete.
Naanak He Himself is carefree and in delight. ||3||
3rd Stanza
In this stanza, Guru Sahib further explains how grandeur Lord’s order is and how
everyone, according to their own understanding, speaks of the Lord. Some people who
are strong, consider God to be powerful and sing of His might. Some who are blessed
with gifts, consider God to be the great provider, and praise Him for the gifts. Some
praise the Lord’s magnificent glories and His greatness. Some study various
philosophies and holy scriptures and they use this knowledge to praise the Lord.
Many understand that the Lord Himself gives us life, takes it, then gives it back meaning
endless cycles of reincarnation and sing of this. Some perceive the Lord to be
somewhere far away, in the heaven. Some found Him ever present with them and more
near than anyone else and proclaimed their findings.
God is all this and beyond all this. No matter how many, and for how long His creation
will speak of His virtues, they will not find any ends to His descriptions. Lord and His
divine order is beyond the human comprehension to fully realize it.
His creation is so vast that age after age since the beginning of the time, countless have
been consuming His gifts and speaking of the Lord in various ways. Those consuming
became tired and wanted to go back to the permanent home with the Lord, but His
offerings don’t fall short. The Lord is constantly taking care of his creation with His
established divine laws. He is never exhausted, annoyed by their demands. He is
always carefree, and joyous.
ਸਾਚਾ ਸਾਤਹਬੁ ਸਾਚੁ ਨਾਇ ਭਾਤਖਆ ਭਾਉ ਅਪਾਰੁ ॥
saachaa saahib saach naa-ay bhaakhi-aa bhaa-o apaar.
Saachaa: the one who always exists, eternal, God. Sahib: the respected one, the
revered. Saach: permanent, eternal. naa-ay: justice, righteousness. bhaakhi-aa:
the language, way to communicate. bhaa-o: love. apaar: unfathomable, infinite.
The revered Lord is eternal. His justice is also eternal. Love is the language of
the unfathomable Lord.
ਆਖਤਹ ਮੰ ਗਤਹ ਿੇਤਹ ਿੇਤਹ ਿਾਤਿ ਕਰੇ ਿਾਿਾਰੁ ॥
aakhahi mangahi dayhi dayhi daat karay daataar.
Aakhahi: say, speak, state. Mangahi: ask, beg, request. dayhi dayhi: give give,
please give us. daat: bestows upon, gives, provides, grants. Karay: does, executes,
performs, acts. Daataar: the generous provider.
Again and again all are asking, requesting, please Lord give us give us. The
generous Lord keeps on providing.
ਿੇਤਰ ਤਕ ਅਗੈ ਰਖੀਐ ਤਜਿੁ ਤਿਸੈ ਿਰਬਾਰੁ ॥
fayr ke agai rakhee-ai jit disai darbaar.
Fayr: then, in return, for our turn. Ke: what, what object, what favor. Agai: in front of.
rakhee-ai: present, place in front of, give, offer. Jit: so that, such that. Disai: can
see. Darbaar: divine court.
(If we are getting all from the Lord) Then what should we offer to the Lord, so that
we can see His divine court?
ਮੁਹੌ ਤਕ ਬੋਲਣੁ ਬੋਲੀਐ ਤਜਿੁ ਸੁਤਣ ਧਰੇ ਤਪਆਰੁ ॥
muhou ke bolan bolee-ai jit sun Dharay pi-aar.
Muhou: out of the mouth, from the mouth. Ke: what, which ones. Bolan: spoken
words. bolee-ai: shall speak. Jit: so that. Sun: by listening, upon hearing. Dharay:
to hold in the heart, to have. pi-aar: love, affection.
What words should we speak from our mouths, upon hearing those, the Lord will
hold love for us.
ਅੰ ਤਮਰਿ ਵੇਲਾ ਸਚੁ ਨਾਉ ਵਤਿਆਈ ਵੀਚਾਰੁ ॥
amrit vaylaa sach naa-o vadi-aa-ee veechaar.
Amrit: the immortalizing nectar, food for the soul, holy water. Vaylaa: time, specific
time for a particular event.
Amrit Vaylaa: time to receive the eternalizing nectar.
The time to receive the nectar that gives us immortality is considered to be while the
soul is in the human body. Human body has a special blessing from the Lord to receive
the amrit. When in other forms, the soul cannot receive amrit even if the form is higher
such as a god or goddess. This is the one reason why human body is considered the
most valuable and is very difficult to receive. If one is not working on their spirituality,
human is no more than a mere insect. In the latter case, God Himself does not consider
the humans anymore than insects.
If referring to a particular time of the day, this time is considered to be when all is quiet,
peaceful and a person can focus on God’s name. This is usually in the early morning.
Although no particular time of the day is sacred, the whole day is equally good to
remember God. But most people find the early morning hours very productive for
meditating on God’s name.
Sach: the one which always exists, eternal. naa-o: God’s Name, the Naam, source of
amrit. vadi-aa-ee: the praises, the glories. Veechaar: contemplate, deliberate,
meditate.
(Now that we have the human body) This is the time to receive the immortalizing
nectar. (The source of this nectar) Naam is eternal. Contemplate on the Lord’s
glories.
ਕਰਮੀ ਆਵੈ ਕਪੜਾ ਨਿਰੀ ਮੋਖੁ ਿੁਆਰੁ ॥
karmee aavai kaprhaa nadree mokh du-aar.
Karmee: by great bliss, mercy, compassion. Aavai: comes, is given, the turn comes
to have. Kaprhaa: the cloth, the cloth on the soul, the body. Nadree: glance, glance
of grace, glance of forgiveness. Mokh: salvation, freedom, liberation. du-aar: door,
gate, access.
By great compassion, the turn to have human body arrives.
merciful glance the door to liberation is accessed.
By the Lord’s
ਨਾਨਕ ਏਵੈ ਜਾਣੀਐ ਸਭੁ ਆਪੇ ਸਤਚਆਰੁ ॥੪॥
naanak ayvai jaanee-ai sabh aapay sachiaar. ||4||
Ayvai: this way, this is the way to understand. jaanee-ai: realize, know, understand.
Sabh: all, everything, the whole creation. Aapay: himself, by himself. Sachiaar: the
true one, the one that is always present, the Lord. ||4||: fourth stanza is complete.
Naanak, the way to understand the Lord is to know that all is the Lord Himself.
||4||
4th Stanza
The Lord is eternal, so are His divine laws. If we wish to communicate with Him, His
language is love. Some in the past have preached that certain languages are holy.
Guru Sahib rejects such propositions, and shows us that God is open to all with the
language of love.
The Lord is ever generous provider, and we are always busy asking for more and more.
Shouldn’t we ever stop and wonder is there anything we should be doing more than just
asking for gifts? Shouldn’t we want to see what our Lord is like, what His divine court
looks like? What words should we speak so the Lord will look at us as His good
children?
The human body that we currently have is not something to take mildly. We have
received it due to great compassion. Only the human body has the blessing to attain
the immortalizing nectar(amrit) by meditating on the Lord’s Naam. Guru Sahib explains
that now that you have the human body, now is the time to meditate on God’s Naam.
The souls with this wealth of Naam may even receive the greatest gift of all in the whole
creation. Which is receive the Lord’s forgiveness and attain liberation from the
bondages. These bondages are the main cause of misery and the wandering in this
physical world. Through the human body soul may receive its eternal home with the
Lord.
Just as God Himself, His Naam is also eternal. Whoever accumulates the spiritual
wealth by remembering God’s Naam, it stays with the soul for eternity, not just while in
the human body. For details please see the section, What is Naam?
The way to walk on the Lord’s path is to see the whole creation as the Lord Himself, as
after all He is controlling His creation. It is His will, order, that is unfolding in His
creation. There is none other than Himself, who really has any control. Even the free
will has its limitations. So see it all as He Himself to free your mind from the confusion
of duality. Duality is when we think some things are being done under someone else’s
authority other than God Himself. Guru Ji is teaching us to see oneness of the whole
creation that it is all ONE order being executed. This is leading back to live in God’s
will, but explained differently.
Some people interpret the word amrit vela to mean the early morning hours. In Sikh
religion, there is no sacred time to remember God. We should remember Him all the
time. In the scripture, Guru Ji suggests us to wake up early in the morning and
remember God. As in the early morning, it is quiet, and easier for the mind to focus. It
is also a good habbit to start the day with God’s worship. The morning time is not a
particular sacred time to receive amrit that Guru Ji would add it as such in Japji Sahib.
There is no particular sacred time to receive amrit that can be called amrit vela. All the
times are equally sacred to remember God and attain amrit. Therefore, I have used the
human body instead of time of the day to interpret this word as Guru Ji has stressed the
human body to be a rare opportunity to attain amrit.
Page 35 for reference:
ਜੇ ਵੇਲਾ ਵਖਿੁ ਵੀਚਾਰੀਐ ਿਾ ਤਕਿੁ ਵੇਲਾ ਭਗਤਿ ਹੋਇ ॥
Jae Vaelaa Vakhat Veechaareeai Taa(n) Kit Vaelaa Bhagatae Hoe ||
If we start considering the time when we should worship God, then what time can we
really pray. (We will be wasting our time just waiting or pondering over the right time.)
ਅਨਤਿਨੁ ਨਾਮੇ ਰਤਿਆ ਸਚੇ ਸਚੀ ਸੋਇ
Anadin Naamae Ratiaa Sachae Sachee Soe ||
By immersing in Lord’s love day and night, we attain permanant praise.
ਥਾਤਪਆ ਨ ਜਾਇ ਕੀਿਾ ਨ ਹੋਇ ॥
thaapi-aa na jaa-ay keetaa na ho-ay.
thaapi-aa: to establish, to put on a display in anyway such as a statue. Na: no, not,
cannot. jaa-ay: to make it happen, to accomplish. Keetaa: by creating, by forming, by
constructing. ho-ay: to achieve, to cause to happen, to occur.
God cannot be set up in a physical form; He cannot be created in anyway.
ਆਪੇ ਆਤਪ ਤਨਰੰ ਜਨੁ ਸੋਇ ॥
aapay aap niranjan so-ay.
Aapay: by Himself, in His own way. Aap: Himself. Niranjan: without the influence of
maya, without any impurities of the physical world, immaculate, the Lord. so-ay: He
Himself.
Immaculate Lord is all by Himself, within Himself.
ਤਜਤਨ ਸੇਤਵਆ ਤਿਤਨ ਪਾਇਆ ਮਾਨੁ ॥
jin sayvi-aa tin paa-i-aa maan.
Jin: whichever people. sayvi-aa: worshipped, walked on His path. Tin: they, those
people. paa-i-aa: attained, received. Maan: honor, respect, reverence.
Those who walked on the Lord’s path, they received honor.
ਨਾਨਕ ਗਾਵੀਐ ਗੁਣੀ ਤਨਧਾਨੁ ॥
naanak gaavee-ai gunee niDhaan.
gaavee-ai: should sing, should pray.
niDhaan: treasure, storehouse.
Gunee:
of virtues, attributes, qualities.
Naanak, (we) should sing the praises of the treasure of the virtues, the Lord.
ਗਾਵੀਐ ਸੁਣੀਐ ਮਤਨ ਰਖੀਐ ਭਾਉ ॥
gaavee-ai sunee-ai man rakhee-ai bhaa-o.
sunee-ai: should listen. Man: in the mind. rakhee-ai: keep, hold. bhaa-o: love,
reverence.
We should sing, listen to the Lord’s glories while keeping love in our minds.
ਿੁਖੁ ਪਰਹਤਰ ਸੁਖੁ ਘਤਰ ਲੈ ਜਾਇ ॥
dukh parhar sukh ghar lai jaa-ay.
Dukh: the miseries, the sufferings. Parhar : leave behind, abandon, vanish. Sukh :
happiness, comforts, joys, serenity, peace. Ghar: home, the heart. Lai: take, receive.
jaa-ay: take with you.
This way, our miseries will leave us. We can bring joy, peace, and happiness to
our heart.
ਗੁਰਮੁਤਖ ਨਾਿੰ ਗੁਰਮੁਤਖ ਵੇਿੰ ਗੁਰਮੁਤਖ ਰਤਹਆ ਸਮਾਈ ॥
gurmukh naadaN gurmukh vaydaN gurmukh rahi-aa samaa-ee.
Gurmukh: someone with the face towards the Guru, one who obeys the Guru as
oppose to their own mind. naadaN : the melody, the Naam, the vibration of life.
vaydaN : spiritual knowledge, divine knowledge. rahi-aa: is existing, is staying forever.
samaa-ee: absorbed, infiltrating, pervading all.
By following the Guru, we attain the blessings of Naam. By obeying the Guru we
attain the divine knowledge. By following the Guru’s advice we realize that the
Lord is pervading everywhere.
ਗੁਰੁ ਈਸਰੁ ਗੁਰੁ ਗੋਰਖੁ ਬਰਮਾ ਗੁਰੁ ਪਾਰਬਿੀ ਮਾਈ ॥
gur eesar gur gorakh barmaa gur paarbatee maa-ee.
Gur: Guru. Eesar: Shiva, Hindu god. Gorakh: Vishnu, Hindu god.
Brahma, Hindu god. Paarbatee: Parvati, Hindu goddess. maa-ee: mother.
Barmaa:
Guru is Shiva, Vishnu, Brahma, and Parvati mother for us. Meaning we don’t
need to go beyond the Guru for any divine knowledge or the blessings.
ਜੇ ਹਉ ਜਾਣਾ ਆਖਾ ਨਾਹੀ ਕਹਣਾ ਕਥਨੁ ਨ ਜਾਈ ॥
jay ha-o jaanaa aakhaa naahee kahnaa kathan na jaa-ee.
Jay: if. ha-o: I. Jaanaa: know, possess the knowledge. Aakhaa: speak, to
describe. Naahee: cannot. Kahnaa: to explain. Kathan: the divine knowledge, the
divine law. Na: cannot. jaa-ee: to accomplish.
If I possess the knowledge, I cannot describe it. The divine knowledge cannot
possibly be explained in completion.
ਗੁਰਾ ਇਕ ਿੇਤਹ ਬੁਝਾਈ ॥
guraa ik dayhei bujhaa-ee.
Guraa: Oh Guru, calling out to the Guru. ik : one, just this one. Dayhei: give, grant,
bless me with. bujhaa-ee: understanding, enlightenment, instruction, insight.
Guru, grant me just this one enlightenment.
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਿਾਿਾ ਸੋ ਮੈ ਤਵਸਤਰ ਨ ਜਾਈ ॥੫॥
sabhnaa jee-aa kaa ik daataa so mai visar na jaa-ee. ||5||
sabhnaa: all, everyone. jee-aa: the living beings. Kaa: of, belonging to. Daataa:
the provider, the sustainer. So: that provider, that one. Mai: I, to me. Visar : to forget,
to depart from. na: not. jaa-ee: happen. something to occur. ||5||: fifth stanza is
complete.
That there is one provider for all the living beings. I shall never forget Him. ||5||
5th Stanza
Many people create statues of the Lord, or draw pictures to worship. Guru Sahib rejects
such practices by revealing that God cannot be displayed or created in any way in this
physical world. He exists within Himself, by Himself. He is beyond the realm of Maya
and He is the only one who is beyond Maya. For details on Maya, please see section,
What is Maya?
In the second stanza, Guru Ji talked about some people are elevated and some are
lowered in their status under God’s divine laws. Here Guru Ji explains that the way to
be elevated, the way to be honored is to meditate upon God’s virtues, sing His glories.
While singing, listening to His praises, always keep love for the Lord in the mind. This
way your miseries will leave you, and you bring love, peace, serenity to your heart.
By obeying Guru Ji’s instruction, we are blessed with God’s Naam, we attain the divine
knowledge and we can witness the all pervading Lord.
In the Hindu religion, there are many gods, and goddesses. Guru Sahib explains that
we don’t need to go anywhere for knowledge or blessings. Follow the Guru Ji’s word
that is written within Guru Granth Sahib. This is all what the Sikhs need to attain the
highest of the high divine knowledge and the blessings to reunite with the creator.
Please see, Who is the Sikh Guru? for details.
How much knowledge do we really need? We need to ask the Guru just for this one
enlightenment, one blessing, that I want to remember God all the time. I shall never
forget the provider of all the living beings.
There is no end to God’s descriptions. We as human beings simply cannot
comprehend the Lord in completion. Guru Sahib explains that if I had all the knowledge
handy, even then I will not be able to explain it as it is an impossible task. So we should
focus on what is really needed for us to reunite with the Lord which is His Naam.
Otherwise, there is no end to the accounts, we can spend our life time simply gathering
information.
ਿੀਰਤਥ ਨਾਵਾ ਜੇ ਤਿਸੁ ਭਾਵਾ ਤਵਣੁ ਭਾਣੇ ਤਕ ਨਾਇ ਕਰੀ ॥
tirath naavaa jay tis bhaavaa vin bhaanay ke naa-ay karee.
Tirath: pilgrimages, holy shrines, holy rivers where people bathe to wash off their sins.
Naavaa: would bathe, cleanse. Jay: if. Tis: to Him, to God. Bhaavaa: would
please, would delight. Vin: without. Bhaanay: delight, liking, pleasing. Ke: what.
naa-ay: bathing, bathing at the holy shrines. Karee: would do, would achieve.
I would bath at the holy shrines, if it would please the Lord. If it is not pleasant to
Him, what would such bathing accomplish.
ਜੇਿੀ ਤਸਰਤਿ ਉਪਾਈ ਵੇਖਾ ਤਵਣੁ ਕਰਮਾ ਤਕ ਤਮਲੈ ਲਈ ॥
jaytee sirath upaa-ee vaykhaa vin karmaa ke milai la-ee.
Jaytee: all, all that I see. Sirath: creation, life. upaa-ee: created. Vaykhaa: that I
am seeing, observing. Vin: without. Karma: blessing, mercy, God’s mercy, God’s
compassion. Ke: what. Milai: acquired, obtained, attained. la-ee: received,
collected, taken.
All the creation, that I am observing, without Lord’s compassion, no one receives
anything. No one can acquire anything without His mercy.
ਮਤਿ ਤਵਤਚ ਰਿਨ ਜਵਾਹਰ ਮਾਤਣਕ ਜੇ ਇਕ ਗੁਰ ਕੀ ਤਸਖ ਸੁਣੀ ॥
mat vich ratan javaahar maanik jay ik gur kee sikh sunee.
Mat: the mind, intellect. Vich: inside, within. Ratan: gems. Javaahar: jewels.
Maanik: pearls. Jay: if. Ik: one. Gur: Guru. Kee: of. Sikh: teaching, instruction.
Sunee: listened to, adapted.
If one would listen to Guru’s one instruction, that person can find gems, jewels,
pearls within their own minds.
(jewels, pearls, gems are virtues.)
ਗੁਰਾ ਇਕ ਿੇਤਹ ਬੁਝਾਈ ॥
guraa ik dayhi bujhaa-ee.
Guru, grant me this one enlightenment.
ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਿਾਿਾ ਸੋ ਮੈ ਤਵਸਤਰ ਨ ਜਾਈ ॥੬॥
sabhnaa jee-aa kaa ik daataa so mai visar na jaa-ee. ||6||
||6||: sixth stanza is complete.
There is one provider for all the living beings. I shall never forget Him. ||6||
6th Stanza:
In this stanza, Guru Sahib Ji is questioning the people of their ritualistic approach to
spirituality. What is the point of bathing at the pilgrimages? It is not pleasing to the
Lord. All the creation that I observe, they all are receiving everything from God. No
one, receives, earns, or acquires anything without the Lord’s mercy. Then we should
follow the path that takes us to Him.
God is always happy, carefree, and joyous. Our rituals won’t have any impact on Him.
He has created the whole creation; there is nothing He needs from us, there is nothing
we can offer to please Him. We are the ones receiving everything from Him.
Then what does make us more likable in God’s eyes? It is when the child is like the
parent, child is listening to the parent, then parent admires the child. Our souls came
out of God, and are of the same light as God Himself. God is our pure form. By
learning about God, we are also learning about ourselves. We should learn what our
Lord is like, what are His virtues. We should also adapt those virtues which will make
us more like the Creator. The virtues are the real valuable jewels that stay with us for
eternity and we are valued upon these. Having these jewels is what pleases the Lord.
These can be found within the mind by listening to Guru’s instruction.
What instruction should we be seeking? We should be asking the Guru for the blessing
of Naam so we will remember the Lord at all time. We should never forget Him.
Remember it is a commandment of the divine law that we can reunite with the Lord only
through the Guru. Therefore, we should be asking the Guru for the blessings to
remember God.
ਜੇ ਜੁਗ ਚਾਰੇ ਆਰਜਾ ਹੋਰ ਿਸੂਣੀ ਹੋਇ ॥
jay jug chaaray aarjaa hor dasoonee ho-ay.
Jay: if. Jug: age, era, passage of certain amount of time. Chaaray: four. Hindu
scriptures divide the whole time into four ages (eras). Aarjaa: age, for the time a
human being lives. Hor: even more, add more to that. Dasoonee: ten times, make
something ten times to what it was, meaning very long age. ho-ay: is to become.
If one were to live for all the four periods of time. Make it even ten times more.
ਨਵਾ ਖੰ ਿਾ ਤਵਤਚ ਜਾਣੀਐ ਨਾਤਲ ਚਲੈ ਸਭੁ ਕੋਇ ॥
navaa khanda vich jaanee-ai naal chalai sabh ko-ay.
Navaa : nine, all nine. Khanda: divided pieces, continents, regions. Vich: inside,
within. jaanee-ai: known, popular, famous. Naal: along, with. Chalai: walks with,
agrees with. Sabh: all. ko-ay: people.
If that person is so famous that everyone in the whole world knows of this
person. Everyone in the whole world also walks along with this person.
ਚੰ ਗਾ ਨਾਉ ਰਖਾਇ ਕੈ ਜਸੁ ਕੀਰਤਿ ਜਤਗ ਲੇ ਇ ॥
changa naa-o rakhaa-ay kai jas keerat jag lay-ay.
Changa: noble, admirable, good, likeable. naa-o: name, title. rakhaa-ay kai: after to
take, after to attain. Jas: praise, compliment. Keerat: adoration, honor. Jag: in the
world, everywhere. lay-ay: receives, attains.
That person acquires a noble name. The whole world is honoring, adoring this
person everywhere in the whole world.
ਜੇ ਤਿਸੁ ਨਿਤਰ ਨ ਆਵਈ ਿ ਵਾਿ ਨ ਪੁਛੈ ਕੇ ॥
jay tis nadar na aavee ta vaat na puchhai kay.
Tis : His, the Lord’s. Nadar: glance. Na: not. Aavee: comes within, falls within. Ta:
then, in that case. Vaat: regard, concern. Puchhai: asks, gives heed, notices. Kay:
anyone.
If this person is not within God’s kind glance, then, no one gives a heed to this
person.
ਕੀਟਾ ਅੰ ਿਤਰ ਕੀਟੁ ਕਤਰ ਿੋਸੀ ਿੋਸੁ ਧਰੇ ॥
keetaa andar keet kar dosee dos Dharay.
Keetaa: insects, very insignificant life form. Andar: among. Keet: insect. Kar: deem,
consider, regard. Dosee: sinner, guilty, blameworthy. Dos: blame, offence, sin.
Dharay: assigns, appoints.
That person is regarded as a mere insect among other insects.
blameworthy, offences are assigned to this person.
Regarding
ਨਾਨਕ ਤਨਰਗੁਤਣ ਗੁਣੁ ਕਰੇ ਗੁਣਵੰ ਤਿਆ ਗੁਣੁ ਿੇ ॥
naanak nirgun gun karay gunvanti-aa gun day.
Nirgun: ones without any virtue. Gun: virtue. Karay: produce, create, grant, confer.
gunvanti-aa: virtuous ones, ones who already have some virtues. Day: gives.
Naanak, the Lord generates virtues even in those who have none. He confers
virtues upon the virtuous ones.
ਿੇਹਾ ਕੋਇ ਨ ਸੁਝਈ ਤਜ ਤਿਸੁ ਗੁਣੁ ਕੋਇ ਕਰੇ ॥੭॥
tayhaa ko-ay na sujh-ee je tis gun ko-ay karay. ||7||
tayhaa: that kind of being, such person. ko-ay: anyone, someone. sujh-ee : comes
to mind, can think of. Je: that person. Tis: Him, the Lord. ko-ay: any, any at all.
Karay: grant, confer. ||7||: seventh stanza is complete.
I can not conceive of any such being that can confer any virtue upon the Lord.
||7||
7th Stanza
There were and still are yogis, who practice to stop breathing, to increase their age.
Even now, people are trying to enhance their age in many unconventional ways such as
by freezing their diseased bodies. Guru Ji enlightens us that human body is attained for
only one purpose that is to reunite with the Lord. The soul itself does not die. If our
bodies die out, it does not mean we cease to exist. Human body is just a vessel to
reunite the soul with the Lord. Even if you don’t accomplish the task in one life time, at
least accumulate some wealth of the virtues. This spiritual wealth will be useful for the
soul throughout the time it remains separated from its permanent home. It will also be
looked with favour by the Lord. It may earn us another human life, or even complete
forgiveness and reunion with God.
In this stanza, Guru Sahib Ji is showing the fallacy of trying to increase one’s age, or
gain popularity on earth if the life is not spent remembering the Lord. Let us say,
someone was to live for the whole time the humanity exists. Or even make it ten times
more than this. So this person would witness humanity being created and destroyed
ten times. Not only the long age, let this person be very famous on the whole of earth.
This person would not only be famous, matter of fact, the whole world would listen to
this person, and would act according to his/her wishes. This person would have a noble
name, and the whole world would be singing his/her praises. Even then what?
Eventually this person will die. Even this much time is very insignificant to the Lord.
Hereafter no one cares how long you lived, or how popular you were. Hereafter, only
thing that matters is whether you used the human body for the purpose it was given to
you. Did you remember God? Did you gain any jewels of the virtues? Without walking
the path to God, you were a mere insect who lived among other insects. Would we care
if some ant is really famous among other ants? God considers this person guilty,
blameworthy, a sinner for abusing the human body. Then offences, blames, sins are
assigned to this person just as to anyone else. The popularity or any other
achievements in this physical world do not matter.
However, if anyone wishes to walk on the Lord’s path, no one is hopeless. If your heart
is genuine, Lord is ever kind, generous. He grants the virtues to even those who have
none. To the virtuous ones, He grants them even more wealth of the virtues.
God is the ocean of all the virtue. Everyone and everything emerged from Him. There
is no one who is more than the Lord. There is no one who has anything that is beyond
God. Therefore, there is absolutely no one in the whole creation who could give any
virtue to Him. Matter of there is no one at all who could offer Him anything at all, as He
is the creator of all.
ਸੁਤਣਐ ਤਸਧ ਪੀਰ ਸੁਤਰ ਨਾਥ ॥
suni-ai siDh peer sur naath.
suni-ai: by listening. siDh: enlightened yogis. peer: Muslim spiritual teachers. Sur:
godly natured humans. Naath: yogic masters.
By listening to God’s word, some are elevated to be enlightened yogis, some
have become spiritual teachers, some are like gods, and some have become the
yogic masters.
ਸੁਤਣਐ ਧਰਤਿ ਧਵਲ ਆਕਾਸ ॥
suni-ai Dharat Dhaval aakaas.
Dharat: earth. Dhaval: bull, the earth’s support. In old times, some believed that a
bull is holding the earth on its horns. When bull switches its horns that is when the
earthquakes happen. In later stanzas, Guru Ji explains in detail, what this bull really is.
Aakaas: the sky.
By listening to God’s word, they discover the mysteries of the earth, earth’s
support, and the sky.
ਸੁਤਣਐ ਿੀਪ ਲੋ ਅ ਪਾਿਾਲ ॥
suni-ai deep lo-a paataal.
Deep: continents. lo-a: worlds. Paataal: nether worlds.
By listening to God’s word, they understand the mysteries of the continents,
worlds, nether-worlds.
ਸੁਤਣਐ ਪੋਤਹ ਨ ਸਕੈ ਕਾਲੁ ॥
suni-ai pohei na sakai kaal.
Pohei : touch, come near, influence. Sakai: capacity to achieve something. Kaal:
time, death.
By listening to God’s word, death has no influence.
ਨਾਨਕ ਭਗਿਾ ਸਿਾ ਤਵਗਾਸੁ ॥
naanak bhagtaa sadaa vigaas.
Bhagtaa: devotees, disciples. Sadaa: always. Vigaas: bliss, ecstasy, happiness.
Naanak, the Lord’s devotees are always in ecstasy.
ਸੁਤਣਐ ਿੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੮॥
suni-ai dookh paap kaa naas. ||8||
Dookh: sufferings, miseries, pains. Paap: sins. Kaa: of. Naas: eradication, purge.
||8||: eighth stanza is complete.
By listening, the sufferings, and sins are eradicated. ||8||
8th Stanza
In the second stanza, Guru Naanak Dev Ji mentioned how some souls are elevated and
some are lowered under the divine law. In this stanza, Guru Ji gives examples of how
some are elevated right in front of our eyes.
By believing in God, by meditating on His virtues, by listening to His praises, some
simple humans have been elevated to be the spiritual teachers, godly natured, and
yogic masters. It is by God’s Naam, one is elevated to see the reality of earth, its
support, and the sky. By the Lord’s mercy, they see the mysteries of the continents,
worlds, nether-worlds. Here Guru Sahib is not talking about the science, instead the
spiritual layer behind the physical world.
Our mind resides in different realms and it observes the physical world accordingly. By
becoming one with the Lord, we can witness God pervading all. This is explained in
more detail in the last four stanzas. In brief, when we are walking on God’s path, God
gives us more and more knowledge, authority, power, and makes us more and more
like Him by granting His virtues to us. He is the ruler of the universe. By reuniting with
the King of the universe, we also can become the rulers of the universe, not remain
mere insects.
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ਇਉ ਗੁਰਮੁਤਖ ਆਪੁ ਤਨਵਾਰੀਐ ਸਭੁ ਰਾਜੁ ਤਸਰਸਤਟ ਕਾ ਲੇ ਇ ॥
Eio Gurmukh aap nivaareeai sabh raaj srisatt ka laee ||
This way the followers of the Guru give up their ego, and attain the rule of the whole
creation. ||
By listening to the Lord’s prayers, the sins, and the miseries are cleansed. Not by
taking baths at holy rivers, but by listening to the Naam the sins are washed. Such
devotees are always in blissful state, they are always happy. Even the death has no
influence them. They know soul is eternal and body is only a shell covering the soul.
When the body dies, the soul will remain in the same blissful state. It is like changing
the clothes has no effect on our mind, same way taking the shell of human body off the
soul has no effect on the soul’s accomplishment. The reason human body is given to
the soul is to reunite with the Lord. After the devotees have accomplished the goal,
they don’t have much interest left in the body anyways. They are in blissful state, and
will ever remain so even after the body is gone.
ਸੁਤਣਐ ਈਸਰੁ ਬਰਮਾ ਇੰ ਿੁ ॥
suni-ai eesar barmaa ind.
Eesar: Shiva, a Hindu god. Barmaa: Brahma, a Hindu god. Ind: Inder, a Hindu god.
By listening to Lord’s name, Shiva, Brahma, Inder have attained their higher
positions.
ਸੁਤਣਐ ਮੁਤਖ ਸਾਲਾਹਣ ਮੰ ਿੁ ॥
suni-ai mukh saalaahan mand.
Mukh: mouths. Saalaahan: sing praises. Mand: bad, foul, wicked.
By listening to God’s glories, even the foul mouths start singing Lord’s praises.
ਸੁਤਣਐ ਜੋਗ ਜੁਗਤਿ ਿਤਨ ਭੇਿ ॥
suni-ai jog jugat tan bhayd.
Jog: union, yoga.
mysteries.
Jugat:
method, technique.
Tan:
body.
Bhayd:
secrets,
By listening to God’s word, one discovers the means to reunite with the Lord, and
the mysteries of the body.
ਸੁਤਣਐ ਸਾਸਿ ਤਸਤਮਰਤਿ ਵੇਿ ॥
suni-ai saasat simrit vayd.
Saasat simrit vayd : Hindu religious scriptures.
By listening to God’s name, one gains the knowledge of the religious scriptures.
ਨਾਨਕ ਭਗਿਾ ਸਿਾ ਤਵਗਾਸੁ ॥
naanak bhagtaa sadaa vigaas.
Naanak, the Lord’s devotees are always in ecstasy.
Page 3
ਸੁਤਣਐ ਿੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੯॥
suni-ai dookh paap kaa naas. ||9||
By listening, the sufferings, and sins are eradicated. ||9||
9th Stanza
In this stanza, Guru Sahib continues to explain the powers that are in God’s Naam. It is
by meditating on Lord’s Naam, gods, and goddesses have attained their higher status.
We don’t need to be praying to them, and asking for favors from them. Instead we can
also tune in to the same source of the power, which is Naam, and elevate ourselves.
No one is hopeless at the Lord’s door. Even the foul mouths can be granted God’s
Naam. It is by listening to the God’s word, a simple person gains insights of the body’s
secrets, such as how our senses, the mind is wandering in the physical world busy in
the vice. One can learn to train these to focus on the Lord instead. This way, a simple
person figures the means to reunite with God.
It is through the Lord’s word, a simple person comprehends the spiritual knowledge that
is contained in religious scriptures. By elevating oneself, a simple person can
understand the spiritual status of the writers of those scriptures, and therefore truly
understand what is meant behind the teachings. By merely reading and repeating the
words is not a religious function without properly understanding the meaning and
purpose behind the religious scriptures.
By listening to God’s word, sins and sufferings are purged. The devotees remain in
blissful state.
ਸੁਤਣਐ ਸਿੁ ਸੰ ਿੋਖੁ ਤਗਆਨੁ ॥
suni-ai sat santokh gi-aan.
Sat : generosity, kindness. Santokh: contentment. gi-aan: spiritual knowledge.
By listening to God’s glories, a simple person attains the virtues of kindness,
contentment, and divine knowledge.
ਸੁਤਣਐ ਅਿਸਤਿ ਕਾ ਇਸਨਾਨੁ ॥
suni-ai athsath kaa isnaan.
Athsath:
bathing.
sixty eight, sixty eight places of Hindu pilgrimages.
Kaa:
of. Isnaan:
By listening to God’s glories, one realizes all sixty eight pilgrimages are within
Lord’s word.
ਸੁਤਣਐ ਪਤੜ ਪਤੜ ਪਾਵਤਹ ਮਾਨੁ ॥
suni-ai parh parh paavahi maan.
parh parh : reading upon reading, gaining significant education, by studying in depth.
Paavahi: obtains, achieves. Maan: honor, admiration.
By listening to God’s word, one studies (the Lord’s word) in depth and attains
honor.
ਸੁਤਣਐ ਲਾਗੈ ਸਹਤਜ ਤਧਆਨੁ ॥
suni-ai laagai sahj Dhi-aan.
Laagai : attaches, remains focused on something. Sahj: serenity, tranquillity, beyond
the three attributes of maya. Dhi-aan: mind, concentration, focus.
By listening to God’s word, mind remains in tranquility beyond the influence of
Maya.
ਨਾਨਕ ਭਗਿਾ ਸਿਾ ਤਵਗਾਸੁ ॥
naanak bhagtaa sadaa vigaas.
Naanak, the Lord’s devotees are always in ecstasy.
ਸੁਤਣਐ ਿੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੦॥
suni-ai dookh paap kaa naas. ||10||
||10||: tenth stanza is complete.
By listening, the sufferings, and sins are eradicated. ||10||
10th Stanza
God’s devotees are always in blissful state, as by meditating upon God’s word, their
sufferings and sins are erased. In such state, it becomes their nature to be kind to
others. They have contentment in their lives.
They gain the divine knowledge. They are aware the sixty eight pilgrimages are all in
Lord’s name. Holy place resides within our own selves. We should be taking bath at
our inner consciousness, not outer places.
By listening to God’s praises, it increases believer’s interest further. They study the
divine knowledge more in depth and as such attain honor.
Some translate the third line as devotees attain honor by listening to God’s word as
some people attain through education. However, this does not mean people should not
get higher education. Instead the devotees value the honor by God’s word. Worldly
honors don’t have much value in their eyes. They do not seek fame, praise, and honors
from the world.
From personal experience, I believe that by listening to God’s word, the interest grows
more and more in the subject. We read and study the divine knowledge in depth to fully
understand as much as we can. This is what Guru Ji is referring to.
Guru Ji instructed people to live in the world, work hard to earn your living, do not beg,
do not go to jungles seeking God. If someone wants to learn how to swim, it is
important that they get into the water. It will make no sense if someone wants to swim
by staying away from the water. Same way, Guru Ji is teaching us how to swim across
the world ocean. We can best train then test ourselves, while residing in the world
ocean. We should apply the virtues that we gather while being active members of the
world. Education is gaining of skills to live in this world. There is nothing wrong with
getting higher education or attaining honors in this world. But we should not place
importance on seeking fame in the world through any means. Many even compromise
their principles to impress the world. This way instead of gaining the spiritual wealth,
they actually lose their spiritual wealth of virtues for worldly honors. Instead stay
focused on God’s opinions, not the world’s opinions. Guru Ji gives example of lotus
flower that lives in the dirty waters, but floats above it and escapes the dirt. The ducks’
feathers are water proof. Even though the duck is swimming in the waters, but its
feathers are not getting wet. Same way, we should reside in the world, at the same
time staying detached from it. Remember all is happening as God pleases. It is a place
for us to gather and practice our virtues, not get obsessed with the world itself.
By meditating upon God’s Naam, devotees are beyond the three attributes of Maya.
Their minds reside in serenity.
ਸੁਤਣਐ ਸਰਾ ਗੁਣਾ ਕੇ ਗਾਹ ॥
suni-ai saraa gunaa kay gaah.
Saraa: ocean, a very large amount. Gunaa: virtues. Kay: of. Gaah: comprehend,
realize, grasp.
By listening to God’s word, one gains knowledge of oceans of virtues.
ਸੁਤਣਐ ਸੇਖ ਪੀਰ ਪਾਤਿਸਾਹ ॥
suni-ai saykh peer paatisaah.
Saykh: Muslim religious leaders. Peer: Muslim spiritual teachers. Paatisaah:
emperors. The ones revealing and singing God’s glories, they are called the paatisaahs
in the scripture.
By listening to God’s word, they are elevated to be religious leaders, spiritual
teachers, divine emperors.
ਸੁਤਣਐ ਅੰ ਧੇ ਪਾਵਤਹ ਰਾਹੁ ॥
suni-ai anDhay paavahi raahu.
anDhay: the blinds, ones with no divine knowledge. Paavahi: to set on a certain path.
Raahu: path, spiritual path.
By listening to God’s word, even ones who have no spiritual knowledge, are set
on the Lord’s path.
ਸੁਤਣਐ ਹਾਥ ਹੋਵੈ ਅਸਗਾਹੁ ॥
suni-ai haath hovai asgaahu.
Haath: in the hand, within the reach. Hovai: comes, reaches. Asgaahu: very deep
ocean, the world.
By listening to God’s word, a simple person is elevated to realize the truth behind
this very difficult world ocean.
ਨਾਨਕ ਭਗਿਾ ਸਿਾ ਤਵਗਾਸੁ ॥
naanak bhagtaa sadaa vigaas.
Naanak, the Lord’s devotees are always in ecstasy.
ਸੁਤਣਐ ਿੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੧॥
suni-ai dookh paap kaa naas. ||11||
By listening, the sufferings, and sins are eradicated. ||11||
11th Stanza
God’s devotees are always in ecstasy as by meditating on Lord’s word, their sins and
sufferings are cleansed. By listening to Lord’s virtues, even a simple person attains the
knowledge of countless virtues. It is by Lord’s Naam, some have been elevated to be
spiritual leaders, teachers, and even the divine emperors. Guru Sahib explains in the
scripture that it is by Naam, one even becomes the Guru. No one is the chosen one by
the Lord; all are the same in His eyes. Anyone can follow the divine laws and attain any
position even become one with the Lord Himself. If anyone is higher up on the spiritual
path, it is because of their own effort that pleased the Lord.
It is by the power of the Naam, that even the complete blind to the divine knowledge,
can be set on the path to the Lord. By Naam, simple people learn the reality of this
world which is like a difficult ocean to cross. People without any spiritual knowledge are
struggling in this world ocean like blinds struggle to find their ways. By learning the
divine laws that are operating this world ocean, they can manage through this scary
ocean with ease.
Just as we gain education, skills to be successful in this world, same way the spiritual
wealth gained by Naam is useful to be successful on the spiritual journey.
ਮੰ ਨੇ ਕੀ ਗਤਿ ਕਹੀ ਨ ਜਾਇ ॥
mannay kee gat kahee na jaa-ay.
Mannay: believer’s, one whose mind is immersed in God, one who has taken God’s
word to the heart. Kee: of. Gat: state, state of mind, spiritual condition. Kahee:
explain, convey. Na: not, cannot. jaa-ay: to achieve something.
A believer, whose mind is immersed in God, that person’s spiritual condition
cannot be described.
ਜੇ ਕੋ ਕਹੈ ਤਪਛੈ ਪਛੁਿਾਇ ॥
jay ko kahai pichhai pachhutaa-ay.
Jay: if. Ko: anyone, someone. Kahai: describes. Pichhai: thereafter, afterwards.
pachhutaa-ay: regrets.
If anyone tries to describe the believer’s state thereafter only regrets.
ਕਾਗਤਿ ਕਲਮ ਨ ਤਲਖਣਹਾਰੁ ॥
kaagad kalam na likhanhaar.
Kaagad: paper. Kalam: pen, instrument to write. Likhanhaar: writer.
There is no paper, pen, or any writer (who can accurately describe such state).
ਮੰ ਨੇ ਕਾ ਬਤਹ ਕਰਤਨ ਵੀਚਾਰੁ ॥
mannay kaa bahei karan veechaar.
Kaa: of. Bahei: sit, assemble. Karan: perform. Veechaar: contemplate, deliberate.
Others assemble to contemplate over the believer’s state of mind.
ਐਸਾ ਨਾਮੁ ਤਨਰੰ ਜਨੁ ਹੋਇ ॥
aisaa naam niranjan ho-ay.
Aisaa: such is the. Naam: Naam, the word of God, please refer to the definition in the
mool manter. Niranjan: pure, beyond the impurities of the maya, immaculate. ho-ay:
is, is existing.
Such is the Naam of the Immaculate Lord.
ਜੇ ਕੋ ਮੰ ਤਨ ਜਾਣੈ ਮਤਨ ਕੋਇ ॥੧੨॥
jay ko mann jaanai man ko-ay. ||12||
jay: if, only if. Ko: someone, anyone. Mann: believes, trusts. Jaanai: will know, will
discover. Man: mind. ko-ay: that rare person. ||12||: 12th stanza is complete.
Only if someone else also has the same level of faith, that rare mind will
understand the believer’s state of mind. ||12||
12th Stanza
In the previous stanzas Guru Naanak dev Ji described the power of listening to God’s
word. It cleanses the sins and sufferings of the devotees and elevates their spiritual
status. They are always in ecstasy.
Now Guru Ji explains the state of the devotee’s mind. Even though they are in a blissful
state, but no words can fully describe their inner feelings. When people discuss among
themselves the devotee’s state, they realize the futility of their attempts. They regret
afterwards knowing that it was only an egoistic attempt as they themselves are not
spiritually at that level to comprehend the ecstasy. There is no paper, pen, or writer
who can put such state in writing.
The Immaculate God’s Naam is pure; it is beyond all influences of Maya. People
residing within the attributes of Maya, cannot understand what that state beyond the
Maya is like. People who immerse their minds, their hearts in such pure and joyful Lord,
their spiritual condition also becomes pure and joyful. Only if someone becomes as
sincere and devout in their faith as the believer they are trying to understand, then they
can truly understand that believer’s ecstasy. Otherwise, the state which is beyond
maya cannot be described using the Maya’s attributes such as the worldly facilities as
paper, pen, and the limited language that we have. In simple words, you have to be
there to fully understand what it is like.
ਮੰ ਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਤਨ ਬੁਤਧ ॥
mannai surat hovai man buDh.
Mannai: by believing in God. Surat: consciousness, awareness. Hovai: becomes,
develops. buDh: wisdom.
By believing in Lord’s word, one gains higher consciousness and wisdom resides
in the mind.
ਮੰ ਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਤਧ ॥
mannai sagal bhavan kee suDh.
Sagal: all, whole. Bhavan: worlds. Kee: of. suDh: comprehension, awareness.
By believing in Lord’s word, one attains the comprehension of all the worlds.
ਮੰ ਨੈ ਮੁਤਹ ਚੋਟਾ ਨਾ ਖਾਇ ॥
mannai muhei chotaa naa khaa-ay.
Muhei: on the face. Chotaa: beatings, smacking. khaa-ay: receives, takes.
By believing in Lord’s word, one does not receive smacking on the face.
ਮੰ ਨੈ ਜਮ ਕੈ ਸਾਤਥ ਨ ਜਾਇ ॥
mannai jaamm kai saath na jaa-ay.
Jaamm: demons, angels of death for the sinners. Kai: of. Saath: with. jaa-ay: goes.
By believing in Lord’s word, one does not go with the demons.
ਐਸਾ ਨਾਮੁ ਤਨਰੰ ਜਨੁ ਹੋਇ ॥
aisaa naam niranjan ho-ay.
Such is the Naam of the Immaculate Lord.
ਜੇ ਕੋ ਮੰ ਤਨ ਜਾਣੈ ਮਤਨ ਕੋਇ ॥੧੩॥
jay ko man jaanai man ko-ay. ||13||
||13||: 13th stanza is complete
Only if someone else also has the same level of faith, that rare mind will
understand the believer’s state of mind. ||13||
13th Stanza
By believing in God, a simple person gains higher level of consciousness and wisdom.
One begins to see the deception of Maya, wakes up from it, and connects with the Lord.
One obtains realization of all the worlds, how Lord is creating and controlling the whole
creation. The believer does not receive any beatings from the demons while alive or
hereafter. Guru’s word works as a shield from the negative forces while alive.
Therefore, the five demons Guru Ji warns us of cannot influence the believer. After
death, the believer receives God’s refuse, therefore, is not taken by the demons.
Please see section, If God is love and compassionate, then why so much misery? for
details.
Immaculate Lord’s Naam is pure; the believer escapes the influence of Maya by
meditating upon God’s word. Only following the same path of believing in Lord, and
escaping Maya, one can truly understand what that state of mind is like. While still
trapped in the influences of Maya, one cannot fully comprehend what it feels like to be
beyond it.
ਮੰ ਨੈ ਮਾਰਤਗ ਿਾਕ ਨ ਪਾਇ ॥
mannai maarag thaak na paa-ay.
Maarag: path, passage, course of action.
received.
Thaak: obstruction, difficulty.
paa-ay:
By believing in Lord’s word, nothing becomes an obstacle on the believer’s path
to the Lord.
ਮੰ ਨੈ ਪਤਿ ਤਸਉ ਪਰਗਟੁ ਜਾਇ ॥
mannai pat si-o pargat jaa-ay.
Pat: dignity, respect. si-o: with. Pargat: to become visible, to manifest, evident. It
also means to be pure. jaa-ay: departs.
By believing in Lord’s word, one evidently departs with respect and dignity.
ਮੰ ਨੈ ਮਗੁ ਨ ਚਲੈ ਪੰ ਥੁ ॥
mannai mag na chalai panth.
Mag : path, course of action. Chalai: walks, follows. Panth: religious sects.
By believing in Lord’s word, one does not follow the religious divisive paths.
ਮੰ ਨੈ ਧਰਮ ਸੇਿੀ ਸਨਬੰ ਧੁ ॥
mannai Dharam saytee san-banDh.
Dharam: righteousness. Saytee: with. san-banDh: association, relation.
By believing in Lord’s word, believer associates with the righteousness.
ਐਸਾ ਨਾਮੁ ਤਨਰੰ ਜਨੁ ਹੋਇ ॥
aisaa naam niranjan ho-ay.
Such is the Naam of the Immaculate Lord.
ਜੇ ਕੋ ਮੰ ਤਨ ਜਾਣੈ ਮਤਨ ਕੋਇ ॥੧੪॥
jay ko man jaanai man ko-ay. ||14||
||14||: 14th stanza is complete
Only if someone else also has the same level of faith, that rare mind will
understand the believer’s state of mind. ||14||
14th Stanza
By believing in God’s word, the believer does not experience any obstacles on the way
to reunite with the Lord. What are the obstacles?
All the attributes of Maya are the major obstacles. Even for the sincere disciples, the
satto attribute can be difficult to overcome. Disciples are compassionate, and kind by
their virtue. They can get trapped in Maya by trying to elevate others’ sufferings,
helping the poor, or doing other ritualistic practices because they think it will please
someone here or in the heavens. The true believer sees the Lord and his divine laws
everywhere, therefore does not see duality created by Maya. Duality is when one sees
that there is more than one at work in the creation. The believer knows everything in
the whole creation is happening according to one divine law, one plan. So in essence
there is nothing wrong that is happening, that someone needs to correct.
Does this mean we should not help the ones in need? Yes we definitely should be kind,
and compassionate. But remember the lotus flower that does not get dirty even though
it resides in and feeds off the dirty water. We should be helpful to practice and strength
our virtues in this world ocean, but still remain detached from all. We should not start
cursing or questioning God for doing this and that, neither we should become egoistic
that I will set things right. The believer knows there is nothing wrong with the world.
Therefore, believer remains focused on Lord’s word while practicing Lord’s virtues in the
world.
To further explain this, let us imagine there are some people travelling by ship in the
ocean. Few of them fall off, and are drowning in the water. Yes the others should help
them but by keeping themselves still in the ship or using some other safety instruments.
They also jumping into the water without any safety mechanism and drowning with them
is not going to help anyone. Similarly, the believer’s mind remains attached to the Lord
(the ship), believer accepts and lives in God’s will, while also practices the virtues in this
world ocean. Therefore, the physical world does not create any obstacles on the
believer’s path, as the mind is detached from it.
Another major trap for even the sincere devotees is the divisions created in the name of
God. Many waste their energy and get trapped in the physical world by arguing that my
way is better. They also see the duality that while my faith is created by the Lord
Himself, and is the truest of all, while everyone else’s is created by someone else. Guru
Ji teaches us that all is created by only ONE. There is only One, who can do anything.
Even the ones set on the wrong path are destined to be on the wrong path by the Lord
Himself. No need to argue over such things. When helping, do your best and the ones
who are meant to receive the gift of Lord, they will. The ones, God Himself wants to
confuse and cause them to wander in the physical world, they will remain so. There is
nothing anyone can do about them. Only when God pleases, He will set them on the
right path. Therefore, the true believer escapes such traps by living in God’s order, and
seeing one divine law in works everywhere.
Many people get trapped in performing religious rituals. Guru Ji teaches us that journey
to the Lord is spiritual journey. The physical properties of this world have no influence
on the spiritual energy. Let us assume the physical world is made of mud, and we are
trying to escape the mud, then how can anything of this mud be pleasing to the Lord, or
help our soul which is not made of the mud. For example, some walk on fire or take
bath at holy waters, but fire and water cannot touch the soul let alone cleanse it. On the
other hand, soul is made of the same energy as God. God’s virtues are also our soul’s
virtues. When we adapt the Lord’s virtues, we become more and more like Him. As
two metals of the same type can be combined together to make one piece, same way
by adapting the virtues, soul become more like the Lord and can be accepted back
home. There are many of Lord’s virtues we don’t have yet; we need to meditate on
God’s Naam and attain those from Him.
God is always happy, it is us who need Him; He does not need us in anyway. There is
nothing we can do, or offer to please the Lord. Even offering of prayers is of no use.
We are reading the prayers for our benefit to gain spiritual knowledge. If someone is
counting and offering the prayers to God to make Him happy, once again is on the
wrong path. The prayer is like a recipe for medicine for the soul. You have to
understand the materials the recipe requires, the preparation method for this material
written in the recipe, then prepare that medicine, and eat that. Eating and digesting of
this medicine will elevate your problems. Simply reciting the recipe or eating the recipe
itself, is of no use.
Believer keeps in mind that I am the one who needs help, I am the one who is stuck in
this world ocean, I am the one who wants to swim across. God or Guru does not need
anything from us. They are there to help us; we are not here to help them. By using the
recipe provided in Lord’s word, the believer gains the divine knowledge and the spiritual
strength to remain detached and swim across the world ocean without any obstacles.
The believer remains in remembrance of God, does not let other things deviate from this
path. This way, the believer focuses on the morality, the righteousness, the soul’s
journey and the virtues. Please note, the Sikh scripture is all devoted to spirituality.
Guru Sahib encourages the Sikhs to treat the body with respect and keep it clean.
However, there are no rituals for Sikhs to perform.
By attaching to Lord’s word, the believer departs the world with dignity, and respect.
From the previous stanza we know, the negative forces, the demons, don’t have any
influence on the believer while in this world, or hereafter. While in this world and after
departing it, the believer is treated with respect and dignity, which is evident to
everyone.
Immaculate Lord’s word is pure. The devotees, who believe in the word, also become
pure like the Lord. Only following the same path of believing in Lord, one can truly
understand what that state of mind is like. This state cannot be fully described.
ਮੰ ਨੈ ਪਾਵਤਹ ਮੋਖੁ ਿੁਆਰੁ ॥
mannai paavahi mokh du-aar.
Paavahi : obtains, receives. Mokh: salvation, liberation. du-aar: door.
By believing in God’s word, the believer attains the door to salvation.
ਮੰ ਨੈ ਪਰਵਾਰੈ ਸਾਧਾਰੁ ॥
mannai parvaarai saaDhaar.
Parvaarai: family, others around. saaDhaar: improvement.
By believing in God, the believer brings improvement to the others around.
ਮੰ ਨੈ ਿਰੈ ਿਾਰੇ ਗੁਰੁ ਤਸਖ ॥
mannai tarai taaray gur sikh.
Tarai : swims across. Taaray: helps to swim across, carries across. Gur: Guru.
Sikh: Sikh, the disciple.
By believing in God, the believer swims across the world ocean. The Guru
assists the Sikh swim across.
ਮੰ ਨੈ ਨਾਨਕ ਭਵਤਹ ਨ ਤਭਖ ॥
mannai naanak bhavahi na bhikh.
Bhavahi: to wander around, go stray. Bhikh: begging.
By believing in Lord’s word, the believer does not stray from the path. The
believer also does not need to beg.
ਐਸਾ ਨਾਮੁ ਤਨਰੰ ਜਨੁ ਹੋਇ ॥
aisaa naam niranjan ho-ay.
Such is the Naam of the Immaculate Lord.
ਜੇ ਕੋ ਮੰ ਤਨ ਜਾਣੈ ਮਤਨ ਕੋਇ ॥੧੫॥
jay ko man jaanai man ko-ay. ||15||
||15||: 15th stanza is complete
Only if someone else also has the same level of faith, that rare mind will
understand the believer’s state of mind. ||15||
15th Stanza
By following the Lord’s word, the believer finds the door to liberation from Maya. The
believer’s elevated state sets an example and inspiration for others to follow. Therefore,
the people around the believer also improve themselves and take faith in the Lord.
The devotee swims across the world ocean. Guru is ever present to assist the devotee
to swim across. The believer does not go stray after to find Lord’s path. Guru is always
there to assist the Sikh to remain on the path. The devotee does not need to go door to
door such as different gods and goddesses asking for favors while in this world or
hereafter. The devotee is treated with dignity and Guru Ji is always there to assist the
true devotee while in this world, and hereafter.
Please note, Guru Naanak’s Guru is God Himself. At some places in the scripture,
word Guru is used for God. Our teacher to reunite with God, therefore our Guru is the
word inscribed in Guru Granth Sahib. As Guru Naanak Dev Ji came to earth to reveal
God’s word, Guru Naanak Dev Ji’s name is also used as the Guru. Therefore, the word
Guru can mean God, the word or Guru Naanak Dev Ji. Guru Sahib never expressed
himself as in this stanza. Therefore, the word Guru in this context is referring to God
always being there to assist the true believer in this world and beyond. God’s this virtue
comes in the scripture at many places.
By meditating upon the Lord’s pure Naam, the believer also becomes pure. This state
of the disciple can only be realized by following the same path.
ਪੰ ਚ ਪਰਵਾਣ ਪੰ ਚ ਪਰਧਾਨੁ ॥
panch parvaan panch parDhaan.
Panch: the saints, the believers that Guru Ji has talked about in the previous 8
stanzas. Parvaan: accepted, approved. parDhaan: prominent, leaders, guides.
The saints are approved by God and are the guides (for other people).
ਪੰ ਚੇ ਪਾਵਤਹ ਿਰਗਤਹ ਮਾਨੁ ॥
panchay paavahei dargahi maan.
Paavahi: receive, attain. Dargahei: at the Lord’s divine court. Maan: respect, honor.
The saints receive honor at the divine court.
ਪੰ ਚੇ ਸੋਹਤਹ ਿਤਰ ਰਾਜਾਨੁ ॥
panchay sohahi dar raajaan.
Sohahi: look graceful. Dar: at the door. Raajaan: of the King, God.
The saints look graceful at the King’s door.
ਪੰ ਚਾ ਕਾ ਗੁਰੁ ਏਕੁ ਤਧਆਨੁ ॥
panchaa kaa gur ayk Dhi-aan.
Kaa: of. Gur: Guru. Ayk: one. Dhi-aan: focus, concentration.
The saints remain focused on the one Guru.
ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥
jay ko kahai karai veechaar.
Jay: if. Ko: someone, anyone. Kahai: describes, explains. Karai: act of doing
something. Veechaar: contemplates, discusses.
If someone is to describe, to contemplate.
ਕਰਿੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥
kartay kai karnai naahee sumaar.
Kartay: the Creator’s, God’s. Kai: of. Karnai: works, creation. Naahee: not.
Sumaar: accounting, assessment, measurement.
Lord’s creation is not within anyone’s measurements.
ਧੌਲੁ ਧਰਮੁ ਿਇਆ ਕਾ ਪੂਿੁ ॥
Dhoul Dharam da-i-aa kaa poot.
Dhoul: the bull, male cow, in the old days some people believed that a bull is
supporting the earth by holding it on its horns. Dharam: divine law. da-i-aa:
compassion. Kaa: of. Poot: son.
The earth’s support is the divine law that is born of compassion.
ਸੰ ਿੋਖੁ ਥਾਤਪ ਰਤਖਆ ਤਜਤਨ ਸੂਤਿ ॥
santokh thaap rakhi-aa jin soot.
Santokh: contentment. Thaap: established, created. rakhi-aa: kept, maintained,
established. Jin: that divine law. Soot: in the thread, in the order, as per regulation.
This divine law established contentment and maintains the regulation.
ਜੇ ਕੋ ਬੁਝੈ ਹੋਵੈ ਸਤਚਆਰੁ ॥
jay ko bujhai hovai sachiaar.
Jay: if. Ko: anyone, someone. Bujhai: figures this out, understands a difficult
concept. Hovai: becomes. Sachiaar: worthy of truth, worthy of divine knowledge.
If someone can comprehend the said concept, that person becomes worthy of the
Lord’s word.
ਧਵਲੈ ਉਪਤਰ ਕੇਿਾ ਭਾਰੁ ॥
Dhavlai upar kaytaa bhaar.
Dhavlai: the bull. Upar: upon, on top of. Kaytaa: how very much, huge amount.
Bhaar: burden, weight.
What tremendous amount of weight on the bull.
ਧਰਿੀ ਹੋਰੁ ਪਰੈ ਹੋਰੁ ਹੋਰੁ ॥
Dhartee hor parai hor hor.
Dhartee: earths, planets. Hor: more. Parai: beyond. Hor hor: more and more.
There are many more planets beyond the earth.
ਤਿਸ ਿੇ ਭਾਰੁ ਿਲੈ ਕਵਣੁ ਜੋਰੁ ॥
tis tay bhaar talai kavan jor.
Tis : those ones. Tay: of. Bhaar: weight. Talai: beneath, underneath. Kavan:
which one, who. Jor: strength, support.
Which bull or strength is beneath the weight of those planets?
ਜੀਅ ਜਾਤਿ ਰੰ ਗਾ ਕੇ ਨਾਵ ॥
jee-a jaat rangaa kay naav.
jee-a: living beings. Jaat: types. Rangaa: colors. Kay: many. Naav: names.
There are living beings of many types, many colors, and many different names.
ਸਭਨਾ ਤਲਤਖਆ ਵੁੜੀ ਕਲਾਮ ॥
sabhnaa likhi-aa vurhee kalaam.
Sabhnaa: all, all of the living beings. likhi-aa: wrote. Vurhee: ever flowing, non-stop.
Kalaam: pen, writing instrument.
All of the living beings wrote God’s accounting with ever flowing pen.
ਏਹੁ ਲੇ ਖਾ ਤਲਤਖ ਜਾਣੈ ਕੋਇ ॥
ayhu laykhaa likh jaanai ko-ay.
Ayhu: this. Laykhaa: accounting or measurement of God’s creation. Likh: act of
writing. Jaanai: knows how to do it. ko-ay: someone, anyone.
If anyone knew how to write this account.
ਲੇ ਖਾ ਤਲਤਖਆ ਕੇਿਾ ਹੋਇ ॥
laykhaa likhi-aa kaytaa ho-ay.
likhi-aa: after to write it, the written account. Kaytaa: how very large. ho-ay: will
become.
How enormously large this written account would be.
ਕੇਿਾ ਿਾਣੁ ਸੁਆਤਲਹੁ ਰੂਪੁ ॥
kaytaa taan su-aalihu roop.
Taan : might, power. su-aalihu: beautiful, magnificent. Roop: appearance, beautiful
appearance.
What enormous might and magnificently beautiful appearance.
ਕੇਿੀ ਿਾਤਿ ਜਾਣੈ ਕੌ ਣੁ ਕੂਿੁ ॥
kaytee daat jaanai koun koot.
Kaytee : how very large, enormous. Daat: gift, grant. Jaanai: knows, comprehends.
Koun: who. Koot: measurement, assessment.
What tremendous gift, who can comprehend or make any assessment.
ਕੀਿਾ ਪਸਾਉ ਏਕੋ ਕਵਾਉ ॥
keetaa pasaa-o ayko kavaa-o.
keetaa: caused, created. pasaa-o: expansion. Ayko: one. kavaa-o: word, sound.
With one word caused the expansion.
ਤਿਸ ਿੇ ਹੋਏ ਲਖ ਿਰੀਆਉ ॥
tis tay ho-ay lakh daree-aa-o.
tis: relating to that, of that. Tay: upon it or from it. ho-ay: became, came into
existence. Lakh: many hundred thousands, a very large number. daree-aa-o: rivers,
rivers of life.
From this order, millions of rivers came into existence.
ਕੁਿਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
kudrat kavan kahaa veechaar.
Kudrat: ability, might. Kavan: which one. Kahaa: to voice, to describe. Veechaar:
opinion, estimation.
With which ability, can I describe the Lord’s creation?
(Meaning I don’t have the power to provide assessment on God’s creation. His
creation is beyond comprehension.)
ਵਾਤਰਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaari-aa na jaavaa ayk vaar.
vaari-aa: to be a sacrifice on something too great. Jaavaa: to achieve something.
Ayk: one, once. Vaar: time.
(I am so insignificant that) I cannot be a sacrifice upon You even once.
ਜੋ ਿੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo tuDh bhaavai saa-ee bhalee kaar.
Jo: what. tuDh: you, You the Lord. Bhaavai: pleases. saa-ee: that one.
Bhalee: noble, good. Kaar: deed, act.
The way that pleases You my Lord, that is the noble act.
ਿੂ ਸਿਾ ਸਲਾਮਤਿ ਤਨਰੰ ਕਾਰ ॥੧੬॥
too sadaa salaamat nirankaar. ||16||
too: You, You my Lord. Sadaa: always, forever, eternally. Salaamat: Permanent,
Eternal. Nirankaar: formless one, God’s name. ||16||: 16th stanza is complete.
You are eternal, perpetual, formless One. ||16||
16th Stanza
In the previous 8 stanzas Guru Sahib explained the believer’s state of mind. This
stanza begins with the same saints, who are always immersed in God’s word. They are
the approved ones and are the leaders for others. They receive honor in the Lord’s
divine court. The saints appear ever graceful at the Lord’s door. The saints always
remain focused on the one God.
However, even though the saints are well respected and loved by the Lord, it does not
mean they can find the limits of God’s creation. Anyone can try to provide discussions
about it, or try to contemplate it. No one can find the ends of God’s creation.
In the old days, some people went to jungles to realize God. Instead they start
wondering about and writing religious books about the creation itself. These books
contain their insights on when the world came into existence, how everything was
created, why it came into existence, how big is it etc. They deviated from their real
purpose to realize the Lord, instead attempted to do something that is beyond anyone’s
comprehension. It was from such attempts they came up with the theory that a bull is
holding the earth on its horns. Guru Ji is discouraging people from wasting their lives in
such attempts as God and His creation is beyond our comprehension.
It is God’s divine law that keeps the earth and the whole creation in order not some bull.
The divine law is born from compassion. The compassion in turn establishes
contentment. If someone can understand this concept, that person becomes
worthy of the Lord’s word.
Obviously, this is another very important concept to understand. Even to be able to live
in God’s will, we need to understand this concept. Guru Ji is teaching us that the
divine law is born out of compassion. If there is no compassion present at
someone’s heart, it automatically implies that the divine law cannot be born in that
heart.
In the scripture, Guru Ji explains that after to see someone in stress, if one’s heart does
not melt, they don’t feel any compassion, those people will not be able to make
progress on Lord’s path. For the divine word to take place, the compassion must be
present in the heart first. Thereafter, from the Lord’s word, contentment will follow, and
other virtues will follow. Here Guru Ji is not only talking about the divine law supporting
the earth. The law is the same for the whole creation. One thing is born from another
thing; the same divine law applies to everyone. Guru Sahib is revealing another
requirement to walk on God’s path, which is compassion. Remember, no one is
hopeless. If someone does not have any compassion, first they should pray to God to
attain the jewel of compassion. Thereafter, they should try to follow God’s word. Only
then it will stick in their hearts.
Next Guru Ji is suggesting that if someone cannot understand the divine law operating
the creation, then they should consider the alternative. What tremendous burden must
be on the bull! There are many more planets beyond earth. Who is holding those
planets? If bulls are holding those as well, then there must be another earth under the
bull for the bull to stand on, then another bull must be holding that earth, then another
bull, another earth, and so on. Where does it all end?
There are living beings of many types, many colors, and many names. They all are
writing the creation’s accounts with ever flowing pen. If someone knew how to actually
write such accounts, then how enormously large such account would become.
God’s tremendous might, His beautiful appearance, His beyond comprehension gifts,
who can comprehend all this? Who can measure all this? Who can even guess God’s
might? With just one word, God caused the expansion. With His order, millions of
rivers of life started to flow.
Guru Ji is saying I have no ability, no power to describe or even state an opinion about
the limits of God’s creation. It is beyond comprehension. I am so insignificant that I
cannot even be a sacrifice unto the Lord for once. What pleases You my Lord, that is
the way to live. You formless Lord are eternal, and permanent.
In short, the saints who live in remembrance of God are the graceful and approved
ones. But it is not for any human to attempt to find limits of the Lord’s creation. More
and more information we gather, larger and larger the account grows. There is no end
to it. Therefore, it is best to simply live in God’s will and in His love and remembrance.
This is the purpose of the human life. Human life is not given to find the ends of the
creation which is simply an impossible task for anyone in the whole creation, let alone a
mere human.
ਅਸੰ ਖ ਜਪ ਅਸੰ ਖ ਭਾਉ ॥
asaNkh jap asaNkh bhaa-o.
asaNkh: countless, beyond our counting. Jap: recite, recite God’s name. bhaa-o:
love, love God and others.
Countless people recite Lord’s name. Countless people love the Lord.
ਅਸੰ ਖ ਪੂਜਾ ਅਸੰ ਖ ਿਪ ਿਾਉ ॥
asaNkh poojaa asaNkh tap taa-o.
Poojaa: worship. tap taa-o: austere penances, to inflict hardships on the body for
God’s sake.
Countless people worship the Lord. Countless people put their bodies through
harsh punishments for religious reasons.
ਅਸੰ ਖ ਗਰੰ ਥ ਮੁਤਖ ਵੇਿ ਪਾਿ ॥
asaNkh garanth mukh vayd paath.
Garanth: large religious books, religious scriptures. Mukh: by mouth, by reciting.
Vayd: Hindu religious scriptures, here it implies religious scriptures in general. Paath:
reading, reading aloud for others to hear.
Countless people recite the various religious scriptures from the mouth.
ਅਸੰ ਖ ਜੋਗ ਮਤਨ ਰਹਤਹ ਉਿਾਸ ॥
asaNkh jog man rahahi udaas.
Jog: yogis, a religious sect in india. Man: in the mind. Rahahi: remain. Udaas:
detached from the world.
Countless yogis remain detached from the world in the mind.
Page 4
ਅਸੰ ਖ ਭਗਿ ਗੁਣ ਤਗਆਨ ਵੀਚਾਰ ॥
asaNkh bhagat gun gi-aan veechaar.
Bhagat: devotees, the disciples.
Veechaar: contemplate, consider.
Gun:
virtues.
gi-aan:
spiritual knowledge.
Countless devotees reflect over the Lord’s virtues, and divine knowledge.
ਅਸੰ ਖ ਸਿੀ ਅਸੰ ਖ ਿਾਿਾਰ ॥
asaNkh satee asaNkh daataar.
Satee: pure ones, a religious sect in India. Daataar: donors, people who like to donate
gifts in the name of God.
Countless people are keeping themselves pure; countless people are donating to
please the Lord.
ਅਸੰ ਖ ਸੂਰ ਮੁਹ ਭਖ ਸਾਰ ॥
asaNkh soor muh bhakh saar.
Soor: the warriors. Muh: on the face. Bhakh: weapons. Saar: made of iron.
Countless are the warriors, who face the battles and endure weapons on
themselves.
ਅਸੰ ਖ ਮੋਤਨ ਤਲਵ ਲਾਇ ਿਾਰ ॥
asaNkh mon liv laa-ay taar.
Mon: silent, to remain quiet. liv laa-ay taar : remain in meditation.
Countless people are remaining in silent meditation.
ਕੁਿਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
kudrat kavan kahaa veechaar.
With which ability, can I describe the Lord’s creation?
ਵਾਤਰਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaari-aa na jaavaa ayk vaar.
(I am so insignificant that) I cannot be a sacrifice upon You even once.
ਜੋ ਿੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo tuDh bhaavai saa-ee bhalee kaar.
The way that pleases You my Lord, that is the noble act.
ਿੂ ਸਿਾ ਸਲਾਮਤਿ ਤਨਰੰ ਕਾਰ ॥੧੭॥
too sadaa salaamat nirankaar. ||17||
||17||: 17th stanza is complete.
You are eternal, perpetual, formless One. ||17||
17th Stanza
In this stanza, Guru Sahib is further discouraging the people from wasting their lives
trying to find God’s boundaries. Guru Ji is suggesting, let us first look at earth.
Throughout the time, there have been countless people reciting God’s name,
performing acts of love, performing penances, performing various rituals to worship the
Lord, reading aloud various scriptures, remaining in silence, pondering over God’s
virtues and seeking divine knowledge, keeping physical purity, donating various gifts in
the name of God, many warriors facing weapons, and many remain in ever continuous
meditative silence. If we start keeping count of all these people, this account will
become tremendous, let alone trying to determine the whole creation.
Guru Ji is saying I have no ability, to describe or even state an opinion about the limits
of God’s creation. It is beyond comprehension. I am so insignificant that I cannot even
be a sacrifice unto the Lord for once. What pleases You my Lord, that is the way to live.
You formless Lord are eternal, and permanent.
The purpose of human life is to live in God’s will, in His love and remembrance. It is not
the purpose of human life to find the ends of God’s creation.
ਅਸੰ ਖ ਮੂਰਖ ਅੰ ਧ ਘੋਰ ॥
asaNkh moorakh anDh ghor.
Moorakh: fools, stupid. anDh: blind, ones who have no sense of morality. Ghor:
dense, very.
Countless people are foolish of the first degree.
ਅਸੰ ਖ ਚੋਰ ਹਰਾਮਖੋਰ ॥
asaNkh chor haraamkhor.
Chor: thieves. Haraamkhor: consumers of illegitimate.
Countless people are thieves who consume things that are not rightfully theirs.
ਅਸੰ ਖ ਅਮਰ ਕਤਰ ਜਾਤਹ ਜੋਰ ॥
asaNkh amar kar jaahi jor.
Amar: order, command. Kar: after to perform. Jaahi: depart. Jor: with force.
Countless people depart this world after to command over other people with
force.
ਅਸੰ ਖ ਗਲਵਢ ਹਤਿਆ ਕਮਾਤਹ ॥
asaNkh galvadh hati-aa kamaahi.
Galvadh: cutting of throat. hati-aa: murder. Kamahi: earn.
Countless people are such who cut others’ throats and commit murders.
ਅਸੰ ਖ ਪਾਪੀ ਪਾਪੁ ਕਤਰ ਜਾਤਹ ॥
asaNkh paapee paap kar jaahi.
Paapee: sinners. Paap: sins. Kar: to perform. Jaahi: depart, leave this world.
Countless sinners depart this world after to commit many sins.
ਅਸੰ ਖ ਕੂਤੜਆਰ ਕੂੜੇ ਤਿਰਾਤਹ ॥
asaNkh koorhi-aar koorhay firaahi.
koorhi-aar: deceitful, liars. Koorhay: in the deceit, in falsehood. Firaahi: wander,
are busy in.
Countless people whose hearts are filled with deceit, are busy in the lies.
ਅਸੰ ਖ ਮਲੇ ਛ ਮਲੁ ਭਤਖ ਖਾਤਹ ॥
asaNkh malaychh mal bhakh khaahi.
Malaychh: uncivilized, barbarian. Mal : dirt, not proper eatable food, inedible. bhakh
khaahi: keep on eating, eating in uncivilized manner.
Countless uncivilized people keep on eating and eating uneatable food.
ਅਸੰ ਖ ਤਨੰਿਕ ਤਸਤਰ ਕਰਤਹ ਭਾਰੁ ॥
asaNkh nindak sir karahi bhaar.
Nindak: slanders. Sir: upon their heads, onto themselves. Karahi: create. Bhaar:
burden, burden of sin.
Countless slanderers create burden of sins for themselves.
ਨਾਨਕੁ ਨੀਚੁ ਕਹੈ ਵੀਚਾਰੁ ॥
naanak neech kahai veechaar.
Neech: lowly, humble. Kahai: speaks of. Veechaar: opinion, discourse.
Humble Naanak is giving discourse.
ਵਾਤਰਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaari-aa na jaavaa ayk vaar.
(I am so insignificant that) I cannot be a sacrifice upon You even once.
ਜੋ ਿੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo tuDh bhaavai saa-ee bhalee kaar.
The way that pleases You my Lord, that is the noble act.
ਿੂ ਸਿਾ ਸਲਾਮਤਿ ਤਨਰੰ ਕਾਰ ॥੧੮॥
too sadaa salaamat nirankaar. ||18||
||18||: 18th stanza is complete.
You are eternal, perpetual, formless One. ||18||
18th Stanza
In this stanza, Guru Ji is speaking of the sinners. Since the beginning of time, countless
have been wasting their human lives accumulating burden of sins. These people are
completely blind to the reality of the spiritual world. They are the foolish of the extreme
type. Instead of using the human body to accumulate spiritual wealth and elevating
their status, they are doing the opposite. They are using the human body to earn and
accumulate punishments for themselves.
To find the ends of God’s creation is so beyond the human reach, even if we try to count
the ones just busy in the sinful ways the account will become enormous. Since the
beginning of time countless have been busy on this path.
Countless people are busy stealing from others. Countless like to order others around,
and don’t care for others’ rights. Countless depart the world after to commit murders.
Countless are deceitful liars, their minds are occupied in the deceit. Countless slanders
are bad mouthing others, and accumulating burden for themselves.
There are many more who are busy in the sinful ways in many more different ways. It is
not possible to describe them all. Humble Naanak is only making a small attempt to
describe these people.
Guru Ji is saying I am so insignificant that I cannot even be a sacrifice unto the Lord for
once. What pleases You my Lord, that is the way to live. You formless Lord are
eternal, and permanent.
ਅਸੰ ਖ ਨਾਵ ਅਸੰ ਖ ਥਾਵ ॥
asaNkh naav asaNkh thaav.
Naav: Names, names of places and living beings and other objects. Thaav: places.
Countless are the names, and countless are the places throughout the creation.
ਅਗੰ ਮ ਅਗੰ ਮ ਅਸੰ ਖ ਲੋ ਅ ॥
agamm agamm asaNkh lo-a.
agamm: unreachable, unapproachable. lo-a: worlds.
Countless are the worlds that are beyond human reach.
ਅਸੰ ਖ ਕਹਤਹ ਤਸਤਰ ਭਾਰੁ ਹੋਇ ॥
asaNkh kehahi sir bhaar ho-ay.
Kehahi: saying it, calling it(countless). Sir: upon the head. Bhaar: burden, head ace.
ho-ay: becomes.
Even to use the word countless is not sufficient as it burdens the head.
ਅਖਰੀ ਨਾਮੁ ਅਖਰੀ ਸਾਲਾਹ ॥
akhree naam akhree saalaah.
Akhree: by using the words. Naam: Naam, God’s Name. Saalaah: praises.
(Even though the words are insufficient to describe the creation, on the other
hand) By using the words God’s Naam and His praises can be recited.
ਅਖਰੀ ਤਗਆਨੁ ਗੀਿ ਗੁਣ ਗਾਹ ॥
akhree gi-aan geet gun gaah.
gi-aan: divine knowledge. Geet: songs, songs of glories. Gun: virtues. Gaah: to
gain knowledge.
Using the words spiritual knowledge is gained. Using the words God’s glories
are sung. Knowledge of the Lord’s virtues is gained through the words.
ਅਖਰੀ ਤਲਖਣੁ ਬੋਲਣੁ ਬਾਤਣ ॥
akhree likhan bolan baan.
Likhan: information is written. Bolan: speech, communication. Baan: language.
Using the words information is written, and a language is spoken.
ਅਖਰਾ ਤਸਤਰ ਸੰ ਜੋਗੁ ਵਖਾਤਣ ॥
akhraa sir sanjog vakhaan.
Akhraa: by using the words. Sanjog: destiny. Vakhaan: described, explained.
Using the words, the destiny assigned to each person can be explained.
ਤਜਤਨ ਏਤਹ ਤਲਖੇ ਤਿਸੁ ਤਸਤਰ ਨਾਤਹ ॥
jin ayhi likhay tis sir naahi.
Jin : that one, the one who wrote the letters of destiny, God. Ayhi : these, these
letters. Likhay : have written. Tis: His. Naahi: are not.
The One who wrote these words of destiny, there are none assigned to Him.
ਤਜਵ ਿੁਰਮਾਏ ਤਿਵ ਤਿਵ ਪਾਤਹ ॥
jiv furmaa-ay tiv tiv paahei.
Jiv: as, the way.
Paahei: receive.
furmaa-ay:
destines, commands.
tiv tiv:
that way, as such.
As the Lord destines, that way each person receives.
ਜੇਿਾ ਕੀਿਾ ਿੇਿਾ ਨਾਉ ॥
jaytaa keetaa taytaa naa-o.
jaytaa: all that (created). Keetaa: created. Taytaa: all of it. naa-o: Naam, God’s
Naam, Please see Mool Mantar for detailed definition.
All that is created, all is Lord’s Naam.
ਤਵਣੁ ਨਾਵੈ ਨਾਹੀ ਕੋ ਥਾਉ ॥
vin naavai naahee ko thaa-o.
vin: without, void of. Naavai: God’s Naam. Naahee: is not. Ko: any. thaa-o: place.
There is absolutely no place that is void of God’s Naam.
ਕੁਿਰਤਿ ਕਵਣ ਕਹਾ ਵੀਚਾਰੁ ॥
kudrat kavan kahaa veechaar.
With which ability, can I describe the Lord’s creation?
ਵਾਤਰਆ ਨ ਜਾਵਾ ਏਕ ਵਾਰ ॥
vaari-aa na jaavaa ayk vaar..
(I am so insignificant that) I cannot be a sacrifice upon You even once.
ਜੋ ਿੁਧੁ ਭਾਵੈ ਸਾਈ ਭਲੀ ਕਾਰ ॥
jo tuDh bhaavai saa-ee bhalee kaar.
The way that pleases You my Lord, that is the noble act.
ਿੂ ਸਿਾ ਸਲਾਮਤਿ ਤਨਰੰ ਕਾਰ ॥੧੯॥
too sadaa salaamat nirankaar. ||19||
||19||: 19th stanza is complete.
You are eternal, perpetual, formless One. ||19||
19th Stanza
Guru Sahib is showing the limits of human reach to find any ends to the creation that
there are countless names of various living beings, and there are countless places in
God’s creation. There are countless worlds which are simply unapproachable,
unreachable by humans. The numbers in His creation are so huge that even to use the
word countless seems too small. Even the human language is not suitable to describe
the whole of creation, let alone a human finding the ends of the creation.
On the other hand, the words can be used to recite God’s Naam. We can use the
words to learn Lord’s virtues, gain divine knowledge, and sing Lord’s glories. The words
can be used to communicate with each other, and to write the spoken words. How Lord
creates destiny for each living being, and as such each person has to live, can also be
communicated using words. The language itself is a gift to assist us on our journey to
reunite with the Lord. The language is not there to find the Lord’s limits.
There is accounting in the form of destiny for each living being, but God alone does not
have any destiny or accounting for Himself. Therefore, no one can do any type of
accounting/measurement/assessment of the Lord.
All that is created, everywhere God’s Naam is present. Wherever we see in the whole
of creation, there is absolutely no place, where God’s power is not present. We can’t
even imagine how powerful and grand He must be.
Guru Ji is saying I have no power to describe or even state an opinion about the limits
of God’s creation. It is beyond comprehension. I am so insignificant that I cannot even
be a sacrifice unto the Lord for once. What pleases You my Lord, that is the way to live.
You formless Lord are eternal, and permanent.
ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਿਨੁ ਿੇਹ ॥
bharee-ai hath pair tan dayh.
bharee-ai: if filled with, if get dirty. Hath: hands. Pair: feet. Tan: skin. Dayh: the
body.
When our hands, feet, or the body becomes dirty.
ਪਾਣੀ ਧੋਿੈ ਉਿਰਸੁ ਖੇਹ ॥
paanee Dhotai utras khayh.
Paanee: water. Dhotai: washing with. Utras: comes off, cleans. Khayh: dirt.
By washing with water, the dirt comes off.
ਮੂਿ ਪਲੀਿੀ ਕਪੜੁ ਹੋਇ ॥
moot paleetee kaparh ho-ay.
Moot: urine, dirt. Paleetee: defiled, spoiled, unclean. Kaparh: clothes. ho-ay:
become.
When our clothes become dirty.
ਿੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥
day saaboon la-ee-ai oh Dho-ay.
Day: giving, by using. Saaboon : soap. la-ee-ai: achieve, accomplish. oh Dho-ay:
clean those, wash those.
Using soap those are cleaned.
ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰ ਤਗ ॥
bharee-ai mat paapaa kai sang.
bharee-ai : fills with, polluted, dirty. Mat : mind, the intellect. Paapaa: sins. Kai:
with. Sang: in the company of, with.
When the intellect is polluted with the dirt of the sins.
ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰ ਤਗ ॥
oh Dhopai naavai kai rang.
oh Dhopai : that is cleansed, that is washed. Naavai : Naam, God’s Name. Kai:
with. Rang: love.
That is cleansed with the love of God’s name.
ਪੁੰ ਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਤਹ ॥
punnee paapee aakhan naahi.
Punnee: the virtuous ones. Paapee: the sinners. Aakhan: saying, stating. Naahi:
are not.
The words: virtuous people, sinners are not just mere words.
ਕਤਰ ਕਤਰ ਕਰਣਾ ਤਲਤਖ ਲੈ ਜਾਹੁ ॥
kar kar karnaa likh lai jaahu.
kar kar karnaa: by repeatedly excuting some action. Likh: by writing, by engraving.
Lai: take along. Jaahu: depart the world.
The kind of deeds one is performing in this world, these are engraved within that
person’s nature. When departing the world, this account goes along.
ਆਪੇ ਬੀਤਜ ਆਪੇ ਹੀ ਖਾਹੁ ॥
aapay beej aapay hee khaahu.
Aapay: by self, by one self. Beej: sow. Hee: also. Khaahu: eat, reap.
As you sow, that you shall also eat.
ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥
naanak hukmee aavhu jaahu. ||20||
Hukmee: in God’s order, under the divine law. Aavhu: come, arrive in the world.
Jaahu: depart, leave the world. ||20||: 20th stanza is complete.
Naanak under the divine law keep coming and departing the world. ||20||
20th Stanza
In this stanza, Guru Ji describes the divine law in more detail. Previously we have
learned that divine law has been established right from the beginning of the time that
controls everyone and everything. Under this divine law some are elevated and some
are lowered; some are suffering and some are joyous. Now we learn that God is not
randomly picking people to make some suffer while make some joyous. The divine law
is as you sow so you reap. By repeatedly doing something, this action gets engraved
in our nature. It becomes part of us. When we leave the shell of this body, it still
remains with us. We are judged upon this account, and destined accordingly. Words
such as saints and sinners are not just for talking to scare people to become good.
These words indeed represent spiritual reality. If we want to follow the as you sow so
you reap path, we can forever be in reincarnation cycles.
However, there is also another option that is God’s Naam. As we wash our bodies,
and clothes, same way our minds, our intellect can also be cleansed of sins. These
sins that are engraved onto our minds throughout the millions and millions of years of
long journey can be washed using the Lord’s word. By having love in our hearts for the
Lord, and remembering His name, we can wash these sins and reunite with Him. This
is the true purpose of the human body. It is not to find the ends of His creation.
ਿੀਰਥੁ ਿਪੁ ਿਇਆ ਿਿੁ ਿਾਨੁ ॥
tirath tap da-i-aa dat daan.
Tirath: pilgrimages. Tap: penances. da-i-aa: compassion. Dat: given. Daan:
donation, charity.
By going to pilgrimages, performing various penances, being compassionate,
giving donations.
ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥
jay ko paavai til kaa maan.
Jay: if. Ko: someone, anyone. Paavai: receives, attains. Til: grain, very very small
amount, iota. Kaa: of. Maan: honor.
If someone receives any honor, its magnitude is very insignificant.
ਸੁਤਣਆ ਮੰ ਤਨਆ ਮਤਨ ਕੀਿਾ ਭਾਉ ॥
suni-aa mani-aa man keetaa bhaa-o.
suni-aa: by listening. mani-aa: by believing. Man: in the mind. Keetaa: developed,
kept. bhaa-o: love.
By listening to the Lord’s word, by having complete faith in the Lord’s word, and
by embracing love for the Lord in the mind.
ਅੰ ਿਰਗਤਿ ਿੀਰਤਥ ਮਤਲ ਨਾਉ ॥
antargat tirath mal naa-o.
antargat: in the inner self, within oneself. Mal: rubbing to get the dirt off, nicely
cleaning oneself. naa-o: bathe.
This is the way to take a pilgrimage that resides within oneself, to rub off the dirt
of sins from the mind and cleanse it.
ਸਤਭ ਗੁਣ ਿੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥
sabh gun tayray mai naahee ko-ay.
Sabh: all. Gun: virtues. Tayray Yours. Mai: I, mine. Naahee: not. ko-ay: any.
All virtues belong to You (My Lord). I have no virtue of my own.
ਤਵਣੁ ਗੁਣ ਕੀਿੇ ਭਗਤਿ ਨ ਹੋਇ ॥
vin gun keetay bhagat na ho-ay.
Vin without, in absence of. Gun: virtue. Keetay: developing, creating. Bhagat:
devotion, worship. Na: not. ho-ay: happen, become.
Without creating the virtues, one cannot worship.
ਸੁਅਸਤਿ ਆਤਥ ਬਾਣੀ ਬਰਮਾਉ ॥
su-asat aath banee barmaa-o.
su-asat : salute, hail, acclamation. Aath: Maya, the physical world. Banee: the word,
the sound (note sound is a source of energy from which the physical world came into
existent). barmaa-o: Hindu god Brahma who is thought to have created the physical
world.
Acclamation to the Lord Who Himself is the physical world, the word (from which
the physical world emerged), and the Brahma (the constructor of the physical world).
ਸਤਿ ਸੁਹਾਣੁ ਸਿਾ ਮਤਨ ਚਾਉ ॥
sat suhaan sadaa man chaa-o.
sat: eternal, permanent. Suhaan: beautiful, magnificent. Sadaa: forever, always.
Man: in the mind. chaa-o: joy, bliss.
He is eternal, magnificently beautiful, and forever in joy.
ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਿੁ ਕਵਣੁ ਕਵਣ ਤਥਤਿ ਕਵਣੁ ਵਾਰੁ ॥
kavan so vaylaa vakhat kavan kavan thit kavan vaar.
Kavan: which. So: was. Vaylaa: time of the day in terms of morning, afternoon,
evening, night. Vakhat: time of the day in terms of hours, minutes, seconds. Thit:
time counted based on the moon movement. Vaar: day, day based on the sun.
What was the time of the day; what was the hour; what was the lunar day; what
was the day.
ਕਵਤਣ ਤਸ ਰੁਿੀ ਮਾਹੁ ਕਵਣੁ ਤਜਿੁ ਹੋਆ ਆਕਾਰੁ ॥
kavan se rutee maahu kavan jit ho-aa aakaar.
Se: was. Rutee: season. Maahu: month. Jit: in which. ho-aa: became, came into
existent. Aakaar: the physical world, the visible form.
What was the season, what was the month, when the physical world came into
existent.
ਵੇਲ ਨ ਪਾਈਆ ਪੰ ਿਿੀ ਤਜ ਹੋਵੈ ਲੇ ਖੁ ਪੁਰਾਣੁ ॥
vayl na paa-ee-aa pandtee je hovai laykh puraan.
Vayl: the time. Na: not. paa-ee-aa: achieved, obtained. Pandtee: Pundits, the
Hindu scholars. Je: if, otherwise. Hovai: would been, would be present. Laykh:
subject, theme, topic. Puraan: various Hindu scriptures.
The Hindu scholars have not found the time; otherwise, there would be a Hindu
scripture on this topic.
ਵਖਿੁ ਨ ਪਾਇਓ ਕਾਿੀਆ ਤਜ ਤਲਖਤਨ ਲੇ ਖੁ ਕੁਰਾਣੁ ॥
vakhat na paa-i-o kaadee-aa je likhan laykh kuraan.
Vakhat: time. paa-i-o: obtained, achieved. kaadee-aa:
Likhan: would have written. Kuraan: Muslim scripture.
the Muslim scholars.
The Muslim scholars have not found the time; otherwise, they would have written
a Muslim scripture on this topic.
ਤਥਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥
thit vaar naa jogee jaanai rut maahu naa ko-ee.
thit vaar: measurements of time. Jogee : yogi, followers of a Hindu sect. Jaanai :
know, have the knowledge of. Rut: season. Maahu: month. ko-ee: anyone.
The Yogis do not know the lunar day or the day. No one knows the season or the
month.
ਜਾ ਕਰਿਾ ਤਸਰਿੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥
jaa kartaa sirthee ka-o saajay aapay jaanai so-ee.
jaa : that. Kartaa: Creator, God. Sirthee: the physical world. ka-o: to. Saajay:
creates. Aapay: Himself. Jaanai: knows. so-ee: that one, Himself.
The Creator, Who fashions the creation, He Himself knows.
ਤਕਵ ਕਤਰ ਆਖਾ ਤਕਵ ਸਾਲਾਹੀ ਤਕਉ ਵਰਨੀ ਤਕਵ ਜਾਣਾ ॥
kiv kar aakhaa kiv saalaahee ki-o varnee kiv jaanaa.
kiv kar: in which way. Aakhaa: shall say, describe, explain. Kiv: which way.
Saalaahee: to praise. ki-o: which way, how. Varnee: describe, explain. Jaanaa: to
know, to comprehend, to understand.
How shall I explain; how shall I praise; how shall I describe; how shall I
comprehend.
Page 5
ਨਾਨਕ ਆਖਤਣ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਿੂ ਇਕੁ ਤਸਆਣਾ ॥
naanak aakhan sabh ko aakhai ik doo ik si-aanaa.
Aakhan: symbolically speaking of something but can’t really describe it fully. Sabh ko:
all, everyone. Aakhai: speak, describe. ik doo ik: each one above the other. siaanaa: wiser, more knowledgeable.
Naanak each person considers own self to be wiser than others, and as such all
speak. But the description is only an attempt.
ਵਿਾ ਸਾਤਹਬੁ ਵਿੀ ਨਾਈ ਕੀਿਾ ਜਾ ਕਾ ਹੋਵੈ ॥
vadaa saahib vadee naa-ee keetaa jaa kaa hovai.
Vadaa: grand, majestic. Sahib: Lord, revered Master. Vadee: grand, majestic. naaee: glory, praise. Keetaa: created, developed, designed. jaa kaa: of that One, by that
One. Hovai: comes to be, exists, happens.
The Lord is majestic and magnificent is His glory. As is designed by Him, as
such all happens.
ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥੨੧॥
naanak jay ko aapou jaanai agai ga-i-aa na sohai. ||21||
Jay: if. Ko: someone, anyone. Aapou: from own self, using one’s own intellect.
Jaanai: knows, considers knowledgeable. Agai: in front of, in the next world. ga-i-aa:
arrives, reaches. Sohai: graceful, pleasing. ||21||: 21st stanza is complete.
Naanak if someone considers own self to be knowledgeable, this person is not
respected in the next world. ||21||
21st Stanza
In the previous stanza, we saw the divine law of “as you sow so you reap” versus
following the Lord’s word to reunite with Him. In this stanza, Guru Ji begins by
comparing the two choices further.
Some religious people believe in performing certain religious deeds to accumulate good
karma hoping it to please God and earn some favor. Guru Ji explains that by counting
all the good deeds one performs in this world, one cannot expect any significant spiritual
wealth. Pilgrimages, various penances, giving donations out of compassion, all these
are good deeds, however, if these get a person anything, it is only an iota of honor. As
these are all performed with personal ego still attached. These can never lead us to
reunite with the Lord, hence we will be stuck in the reincarnation cycles forever.
On the other hand, listening to Lord’s word, by having faith in Lord’s word, and keeping
love for the Creator, one can find the real pilgrimage that lies within our own self. By
connecting with God within our own self, one can deeply cleanse the mind. This way,
sins of millions and millions of years of transmigration can be washed. This practice
generates abundance of spiritual wealth comparing to performing rituals, or other good
deeds. This can also lead us to God’s forgiveness, hence a permanent place with Him.
Remember Guru Sahib is not discouraging people from being compassionate and
charitable. Instead of merely donating something to expect something in return from
God, we should adopt the virtue of compassion into our nature, and practice our virtue.
God is compassionate; therefore we ought to be compassionate. It is not a favor to
anyone else that we are compassionate to them. Instead it is a favor to our own selves
that we got the opportunity to practice our virtue. This is the reason why there is no
monetary donation in the Sikh religion. Only donation is of spiritual knowledge, money
is given, not donated in the temples.
God Himself is the source of all the virtue. We have no virtue on our own. Without the
virtue, it is not possible to be a God’s devotee. The mandatory step to become a
devotee is repeated in this stanza that we must implement God’s virtues into our lives.
Without the virtues, we simply cannot walk on Lord’s path. Reciting of the prayers,
reciting of Lord’s name is of no value if we don’t accept His virtues into our lives. We
receive these virtues from God as blessings. You can imagine the virtues as stars on
your soul received from God for your spiritual endeavor.
Various people consider various deities to be the creators of the physical world. Guru
Sahib acclaims to the Lord that You Yourself are the physical world, You Yourself are
the sound from which the physical world came from, and You Yourself are also Brahma.
This means, all is happening in God’s order and all emerged from God. No one else
has any authority to accomplish anything that is beyond God’s divine laws. He is
eternal, magnificent, and ever joyous.
God is also limitless; His creation, glory, and powers are beyond our comprehension.
Purpose of the devotion is to reunite, not to find God’s limits. He Himself knows how
and when everything was created.
If anyone else claims to know when and how the physical world came to be, then let us
see which kind of information is available. What was the moment, time, month, season,
lunar day, day when the visible world was created? If the Hindu scholars had really
found any such information, then we would have a Hindu scripture with this theme. Had
the Muslim scholars attained any such information, they would have written their holy
scripture with this topic. The fact is that no yogis, no other scholars have any
information when the physical world was created. The Creator who creates the visible
form, only He knows.
Guru Sahib explains his inability to reveal any such information. Everyone considers
own self to be wiser than the other, and everyone is trying to explain the creation using
their own wisdom. But all these are only egoistic attempts. The fact is the Lord is
grand, and so is His glory. As He designs, in that way everything happens. And
everything that is happening, it all is by His design. If anyone considers own self to be
knowledgeable, and entertains ego, in the next world, this person does not appear
graceful.
In brief, by believing in Lord’s word, by keeping love for the Lord in our minds, we can
cleanse our sins and reunite with God. By implementing His virtues into our own
selves, we become more and more like God and our true self. Without the virtues, we
are not like the Father, therefore, can’t walk on the path towards Him. But still keep in
mind that devotion does not equate knowledge of the whole creation. God has kept the
ultimate control in His own hands.
ਪਾਿਾਲਾ ਪਾਿਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥
paataalaa paataal lakh aagaasaa aagaas.
paataalaa paataal: nether worlds beneath nether worlds. Lakh: a hundred thousand,
many, commonly used word to indicate many as we use million. aagaasaa aagaas:
skies upon skies.
There are hundreds of thousands nether worlds beneath the nether worlds.
There are hundreds of thousands skies upon the skies.
ਓੜਕ ਓੜਕ ਭਾਤਲ ਥਕੇ ਵੇਿ ਕਹਤਨ ਇਕ ਵਾਿ ॥
orhak orhak bhaal thakay vayd kahan ik vaat.
orhak orhak: the ends, the limits, one end of something. Bhaal: finding, looking for
something, locating. Thakay: grown tired, exhausted. Vayd: Hindu scriptures.
Kahan: say, voice. Ik: one, same. Vaat: account, report.
All the Hindu scriptures voice the same one opinion that all of their scholars have
grown exhausted of trying to locate the ends of these.
ਸਹਸ ਅਿਾਰਹ ਕਹਤਨ ਕਿੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਿੁ ॥
sahas athaarah kahan kataybaa asuloo ik Dhaat.
sahas athaarah: eighteen thousand. Kataybaa: books, the religious books, the
scriptures from the middle-eastern religions such as Islam, Christianity etc. Asuloo:
the beginning, the starting point, the originating point. Dhaat: one Creator, God.
The middle-eastern religious books state that there are eighteen thousand
worlds. The originator is One God.
ਲੇ ਖਾ ਹੋਇ ਿ ਤਲਖੀਐ ਲੇ ਖੈ ਹੋਇ ਤਵਣਾਸੁ ॥
laykhaa ho-ay ta likee-ai laykhai ho-ay vinaas.
Laykhaa: accounting, measurement. ho-ay: if in existent, if present. Ta: then. likeeai: would write. Laykhai: the accounting, the measurements. ho-ay: become.
Vinaas: finish, end, terminate.
If the creation was within accounting, then would write the measurements. (The
creation is so vast that even) the methods of accounting come to an end.
ਨਾਨਕ ਵਿਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥੨੨॥
naanak vadaa aakhee-ai aapay jaanai aap. ||22||
Vadaa: grand, majestic. aakhee-ai: let us say. Aapay: by Himself. Jaanai: knows.
Aap: Himself. ||22|| 22nd stanza is complete.
Naanak let us remember the Majestic One. He Himself knows Himself. ||22||
22nd Stanza
Throughout the time, people have been searching the skies to locate some ends to it.
But no one has been able to find any ends of the creation.
All the Hindu scriptures voice the same one opinion that there are hundreds of
thousands of nether worlds beneath the nether worlds, and there are hundreds of
thousands of skies above the skies. All of the scholars have grown tired of searching
for the ends to the universe, but no one has been able to find any such ends.
The middle-eastern religious books state that there are eighteen thousand worlds. The
Creator of all of these is One.
Many people get into arguments that our religion is better as it has more truth to it.
Guru Sahib discouraged such arguments stating that only thing that matters is worship
of one God. Describing God or His creation is like ants trying to describe an elephant.
One ant may have seen the eye and it described that, another may have seen the ear, it
described that, another may have seen the foot, it described that, and so on. It is
impossible for the ants to fully grasp the whole of the elephant. Similarly, if some said
there are eighteen thousand worlds, and another said there are hundreds of thousands
of worlds, this is no reason to argue over religions. No one is capable of seeing the
whole creation; therefore, no one has the complete information. Whatever someone
saw, they described that.
Guru Sahib explains that to account for the whole creation, even the numbers such as
thousands or hundreds of thousands cannot be used. If it were possible to count the
skies and the worlds, only then one could provide the actual measurements. But it is
impossible to do such counting as the numbers used to count would come to an end.
The creation is simply too vast for humanity to comprehend.
Only the Creator knows His glory. Let us remember Him.
The important thing is to remember God, not count how many worlds He has created.
ਸਾਲਾਹੀ ਸਾਲਾਤਹ ਏਿੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥
saalaahee saalaahei aytee surat na paa-ee-aa.
Saalaahee: One worthy of praise, God. Saalaahei: by singing the praises, through
devotion. Aytee: this much. Surat: understanding. paa-ee-aa: attained.
By praising the praiseworthy Lord, no one has gained this much understanding
(that how grand the Lord is).
ਨਿੀਆ ਅਿੈ ਵਾਹ ਪਵਤਹ ਸਮੁੰ ਤਿ ਨ ਜਾਣੀਅਤਹ ॥
nadee-aa atai vaah pavahi samund na jaanee-ahi.
nadee-aa: rivers. Atai : and. Vaah : canals. Pavahi : fall into, merge into. Samund :
ocean. jaanee-ahi: know, comprehend.
The rivers and the canals merge into the ocean, but cannot grasp the ocean.
ਸਮੁੰ ਿ ਸਾਹ ਸੁਲਿਾਨ ਤਗਰਹਾ ਸੇਿੀ ਮਾਲੁ ਧਨੁ ॥
samund saah sultaan girhaa saytee maal Dhan.
samund saah sultaan: the kings and chiefs of oceans, very powerful rulers. Girhaa:
mountain, very large. Saytee: like, similar to. Maal Dhan: money and other treasures.
The rulers and kings of oceans who possess wealth as large as mountains.
ਕੀੜੀ ਿੁਤਲ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਤਹ ॥੨੩॥
keerhee tul na hovnee jay tis manhu na veesrahi. ||23||
keerhee: ant, a very humble person, a very insignificant person. Tul: equal to.
Hovnee: would not be, cannot become. Jay: if. Tis: in that. Manhu: in the mind.
Veesrahi: departs, forgets, forsakes. ||23||: 23rd stanza is complete.
Would not be equal to an ant, if from that ant’s mind, remembrance of the Lord
does not depart. ||23||
23rd Stanza
By remembering God, one cannot find the ends of God’s creation. Instead the person
becomes more and more like God, and eventually merges into God. It is like the rivers
and canals merge into the ocean. They cannot find the ends of the ocean, instead also
become the ocean.
Devotion may not reveal the mysteries of the whole creation, but it does serve a very
useful purpose. Someone may be a powerful king, or may be very wealthy. In the eyes
of the Lord, such possessions are of no importance. Someone may be poor or may not
have any status in this world, but because of devotion to the Lord, that person is dearly
loved and protected by the Lord. The kings are nothing in comparison to the saints, no
matter what their worldly status is.
ਅੰ ਿੁ ਨ ਤਸਿਿੀ ਕਹਤਣ ਨ ਅੰ ਿੁ ॥
ant na siftee kahan na ant.
Ant: end, limit. Siftee: praises. Kahan: by speaking, by describing.
There is no end to God’s praises. By describing we cannot find an end to it.
ਅੰ ਿੁ ਨ ਕਰਣੈ ਿੇਤਣ ਨ ਅੰ ਿੁ ॥
ant na karnai dayn na ant.
Karnai: creation. Dayn: to give, gifts.
There is no end to the creation. There is no end to what He provides.
ਅੰ ਿੁ ਨ ਵੇਖਤਣ ਸੁਣਤਣ ਨ ਅੰ ਿੁ ॥
ant na vaykhan sunan na ant.
Vaykhan: by seeing, looking for something using eyes. Sunan: by hearing.
No end can be found by viewing. No end can be found by hearing.
ਅੰ ਿੁ ਨ ਜਾਪੈ ਤਕਆ ਮਤਨ ਮੰ ਿੁ ॥
ant na jaapai ki-aa man mant.
Jaapai: realize, perceive. ki-aa: what. Man: in the mind. Mant: design, plan, idea.
What is planned in God’s mind, no one can realize the limits of it.
ਅੰ ਿੁ ਨ ਜਾਪੈ ਕੀਿਾ ਆਕਾਰੁ ॥
ant na jaapai keetaa aakaar.
Keetaa: created, constructed. Aakaar: physical form.
No end can be perceived of the created physical form.
ਅੰ ਿੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥
ant na jaapai paaraavaar.
Paaraavaar : one end or the other end, boundary on one side or the boundary on the
other side.
No end can be found of the creation to locate any boundaries.
ਅੰ ਿ ਕਾਰਤਣ ਕੇਿੇ ਤਬਲਲਾਤਹ ॥
ant kaaran kaytay billaahi.
Kaaran: because of, for this reason. Kaytay how many, so very many. Billaahi:
begging, suffering, tormenting.
So many are being tormented trying to find these ends.
ਿਾ ਕੇ ਅੰ ਿ ਨ ਪਾਏ ਜਾਤਹ ॥
taa kay ant na paa-ay jaahei.
taa kay: His. paa-ay Jaahei: attained, realized.
His ends cannot be attained.
ਏਹੁ ਅੰ ਿੁ ਨ ਜਾਣੈ ਕੋਇ ॥
ayhu ant na jaanai ko-ay.
Ayhu: this. Jaanai: knows. ko-ay: someone, anyone
No one knows these ends.
ਬਹੁਿਾ ਕਹੀਐ ਬਹੁਿਾ ਹੋਇ ॥
bahutaa kahee-ai bahutaa ho-ay.
Bahutaa: large amount. kahee-ai: describe. ho-ay: become.
Larger and larger we describe, larger and larger becomes.
ਵਿਾ ਸਾਤਹਬੁ ਊਚਾ ਥਾਉ ॥
vadaa saahib oochaa thaa-o.
vadaa: grand, majestic. Sahib: Lord. Oochaa: high. thaa-o: abode.
The Lord is majestic. His abode is high.
ਊਚੇ ਉਪਤਰ ਊਚਾ ਨਾਉ ॥
oochay upar oochaa naa-o.
oochay upar oochaa: highest of the high. naa-o: Naam.
Highest of the high is His Naam.
ਏਵਿੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥
ayvad oochaa hovai ko-ay.
Ayvad: this big. Oochaa: high. Hovai: becomes, is. ko-ay: someone.
If someone else was as high as God.
ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥
tis oochay ka-o jaanai so-ay.
tis oochay: that high one, God. ka-o: of. Jaanai: know, realize, comprehend. soay: this high one.
Then this person would comprehend God.
ਜੇਵਿੁ ਆਤਪ ਜਾਣੈ ਆਤਪ ਆਤਪ ॥
jayvad aap jaanai aap aap.
Jayvad: as grand. Aap: Himself. Jaanai: knows, comprehends. aap aap: Himself
by Himself.
(This grand is only God Himself. Therefore) He Himself knows how grand He is.
ਨਾਨਕ ਨਿਰੀ ਕਰਮੀ ਿਾਤਿ ॥੨੪॥
naanak nadree karmee daat. ||24||
Nadree: One with gracious glance, God. Karmee: by compassion, by mercy. Daat:
gift. ||24||: 24th stanza is complete.
Naanak, all is provided by the generous Lord’s mercy. ||24||
24th Stanza
In this stanza Guru Ji clarifies that it is simply impossible for anyone in the whole
universe to fully understand God or His creation. It is not just humans even higher life
forms that we call gods cannot find any ends. In order to understand how grand the
Lord is, one will have to be at least as grand as God. No one else in the whole creation
is as high as the Lord; therefore, no one else at all can fully comprehend Him.
No matter which direction you look at, you cannot reach the ends of it. There is no end
to His praises, His virtues. By describing, one cannot completely describe the Creator.
If we look at His creation, or all the gifts He provides, one cannot find any limits of these.
By viewing if we try to find some boundary, some end of the creation, one cannot do it.
No one knows where one end of the creation starts, and where is the other end. No
one can claim to know what God is planning, what is in His mind. Many people
throughout the time have been stressing themselves, tormenting themselves by trying to
grasp the creation, the Creator. But it is an impossible task. More and more we
describe God that He is this, He is also this, more and more powerful, and majestic He
appears to the listeners. But it never is a complete description.
Only God’s Naam is described as higher than God Himself. It is so because Naam has
the power to turn others into God. It is through Naam we sing His praises, attain His
virtues, and eventually become one with the Lord. Therefore Guru Ji calls Naam to be
the highest of the high.
Instead of trying to find some ends to God or His creation, we should focus on the fact
that He is extremely kind, generous, and compassionate. Everything that we receive is
due to His compassionate nature.
ਬਹੁਿਾ ਕਰਮੁ ਤਲਤਖਆ ਨਾ ਜਾਇ ॥
bahutaa karam likhi-aa naa jaa-ay.
Bahutaa: very large, vast. Karam: gift out of great compassion. likhi-aa: to write
down. jaa-ay: to accomplish.
Lord’s compassionate gifts are vast; these cannot be written down.
ਵਿਾ ਿਾਿਾ ਤਿਲੁ ਨ ਿਮਾਇ ॥
vadaa daataa til na tamaa-ay.
Vadaa: majestic, grand. Daataa: Provider, God. Til: grain, iota. tamaa-ay: yearn.
The Grand Provider does not have even an iota of yearning.
ਕੇਿੇ ਮੰ ਗਤਹ ਜੋਧ ਅਪਾਰ ॥
kaytay mangahi joDh apaar.
Kaytay: how many, very many. Mangahi: ask for. joDh: courageous ones, brave.
Apaar: countless.
Many courageous souls are asking for at God’s door.
ਕੇਤਿਆ ਗਣਿ ਨਹੀ ਵੀਚਾਰੁ ॥
kayti-aa ganat nahee veechaar.
kayti-aa: so many. Ganat: counting. Veechaar: to deliberate, to reflect.
So many, cannot count, or deliberate on the numbers.
ਕੇਿੇ ਖਤਪ ਿੁਟਤਹ ਵੇਕਾਰ ॥
kaytay khap tutahi vaykaar.
Khap: tormented, consumed.
immorality, sins.
Tutahi:
break away, worn out.
Many are consumed in vice and waste away as such.
Vaykaar:
vice,
ਕੇਿੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਤਹ ॥
kaytay lai lai mukar paahi.
lai lai: take and take. Mukar paahi: deny, refuse.
Many take and take, then deny it all.
ਕੇਿੇ ਮੂਰਖ ਖਾਹੀ ਖਾਤਹ ॥
kaytay moorakh khaahee khaahei.
Moorakh: fools, spiritually ignorant. Khaahee khaahei: keep on eating, keep on
consuming.
Many fools keep on consuming.
ਕੇਤਿਆ ਿੂਖ ਭੂਖ ਸਿ ਮਾਰ ॥
kayti-aa dookh bhookh sad maar.
Dookh: suffering, misery.
beatings.
Bhookh:
hunger, starvation.
Sad:
always.
Maar:
Many are always in misery, starving, getting beatings.
ਏਤਹ ਤਭ ਿਾਤਿ ਿੇਰੀ ਿਾਿਾਰ ॥
ayhi bhe daat tayree daataar.
Ayhi: this. Bhe: also. Daat: compassionate gift. Tayree: Yours. Daataar: Provider.
Oh Provider, this too is Your compassionate gift.
ਬੰ ਤਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥
band khalaasee bhaanai ho-ay.
Band:
captivity, confinement.
Khalaasee:
Bhaanai: in will. ho-ay: happens.
freedom, liberation, emancipation.
Liberation from the captivity comes by God’s will.
ਹੋਰੁ ਆਤਖ ਨ ਸਕੈ ਕੋਇ ॥
hor aakh na sakai ko-ay.
Hor: more, any more ways. Aakh: state, describe. Sakai: capable to do something.
ko-ay: anyone
No one can suggest any other way.
ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਤਣ ਪਾਇ ॥
jay ko khaa-ik aakhan paa-ay.
Jay: if. Ko: anyone. khaa-ik: ignorant fool. aakhan paa-ay: attempts to state.
If any ignorant fool attempts to state (another way to liberation).
ਓਹੁ ਜਾਣੈ ਜੇਿੀਆ ਮੁਤਹ ਖਾਇ ॥
oh jaanai jaytee-aa muhei khaa-ay.
Oh: that person. Jaanai: knows. jaytee-aa: how many. Muhei: on the face. khaaay: takes
That person knows how many (failures) takes on the face.
ਆਪੇ ਜਾਣੈ ਆਪੇ ਿੇਇ ॥
aapay jaanai aapay day-ay.
Aapay: Himself. Jaanai: knows. day-ay: provides.
He Himself knows, and He Himself provides.
ਆਖਤਹ ਤਸ ਤਭ ਕੇਈ ਕੇਇ ॥
aakhahi se bhe kay-ee kay-ay.
Aakhahi: stated, said. se bhe: this also. kay-ee kay-ay: many, some.
(All are not ungrateful). Many have stated this also.
ਤਜਸ ਨੋ ਬਖਸੇ ਤਸਿਤਿ ਸਾਲਾਹ ॥
jis no bakhsay sifat saalaah.
jis no: to whom. Bakhsay: blesses with. sifat saalaah: to praise.
The person, whom God blesses with singing His praises.
ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥੨੫॥
naanak paatisaahee paatisaahu. ||25||
paatisaahee paatisaahu: king of the kings. ||25||: 25th stanza is complete.
Naanak, that person is the king of the kings. ||25||
25th Stanza
God is ever giving, ever compassionate, one cannot even assess God’s gifts. Yet He
has no yearning for anything at all. We pray to the Lord for our own benefit. We ask for
more and more gifts from Him for our own benefit.
There are countless brave souls that are asking at God’s door. Their numbers cannot
be counted, or estimated.
Instead of remembering God, countless people are consumed in sinful ways. They are
wasting the gift of human life, and losing their spiritual wealth. Many take and take the
gifts then deny that these are Lord’s gifts. They attach their own ego to their
achievements. So many people keep on consuming without ever thanking the Provider.
Countless people are always suffering in various ways. They are always miserable. So
many people are starving. Their basic needs are not met. So many people are always
facing failures, beatings. Dear Lord, even this is your compassionate gift. As during
good times, people tend to forget the Lord, and thus happiness turns into disease for
the soul. The spiritual wealth they originally had when entering the world, that they end
up spending here and depart empty handed. While in suffering, people tend to
remember God more. This in turn helps them on spiritual journey. This life is temporary
after all. The people who remember God are the true successful ones regardless of
their physical conditions. Many times miseries assist one on the spiritual path more
than joys.
We are confined in the three attributes of Maya. Regardless of people’s conditions in
the physical world, the liberation from these bondages comes only by living in God’s
will. No one can describe any other way to escape. If any ignorant person attempts
another way, that person will see how many failures, struggles will have to face.
Instead of making progress, that person will end up adding more strives to life.
All the people are not ungrateful, greedy, and foolish. Many in the past have stated that
God Himself knows our needs, and accordingly He provides for us. They live in
contentment, and remembrance of the Lord.
Of all the blessings, the gifts, the Lord provides for us, the greatest gift of all is to sing
His praises. The person who receives such blessing is the king of the kings. Therefore,
we should ask God for the gift of remembering His Naam.
ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥
amul gun amul vaapaar.
Amul: priceless, invaluable. Gun: virtues. Vaapaar: trade, business.
God’s virtues are invaluable. The trade of these virtues is (also) invaluable.
ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰ ਿਾਰ ॥
amul vaapaaree-ay amul bhandaar.
vaapaaree-ay: traders. Bhandaar: stocks, stores.
Invaluable are the traders of these virtues.
invaluable.
The stores of the virtues are
ਅਮੁਲ ਆਵਤਹ ਅਮੁਲ ਲੈ ਜਾਤਹ ॥
amul aavahi amul lai jaahei.
Aavahi: come, coming into this world. Lai: take. Jaahei: depart, depart the world.
Invaluable are those that come into this world to attain these virtues. Invaluable
are those that attain the virtues then depart the world.
ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਤਹ ॥
amul bhaa-ay amulaa samaahei.
bhaa-ay: love. Amulaa: invaluable, precious. Samaahei: absorbed.
Those people who have love for the Lord, and are immersed in the Lord, they are
precious.
ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਿੀਬਾਣੁ ॥
amul Dharam amul deebaan.
Dharam: Divine Law. Deebaan: Divine Court.
The Divine Laws are precious. God’s Divine Court is invaluable.
ਅਮੁਲੁ ਿੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ ॥
amul tul amul parvaan.
Tul: the weighing machine, the way to measure something, the way to check
something against another standardized thing. Parvaan: the weights, the standardized
measurement.
The methods to weigh our good and bad deeds and to check soul’s purity are
invaluable. The established measuring standard is also priceless.
ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥
amul bakhsees amul neesaan.
Bakhsees: forgiveness. Neesaan: sign, insignia.
Lord’s forgiveness is priceless. Priceless is the insignia of Lord’s forgiveness.
ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਿੁਰਮਾਣੁ ॥
amul karam amul furmaan.
Karam: benefaction, the gifts out of compassion, blessing. Furmaan: the order, edict.
The Lord’s gift of compassion is invaluable. Lord’s edict is priceless.
ਅਮੁਲੋ ਅਮੁਲੁ ਆਤਖਆ ਨ ਜਾਇ ॥
amulo amul aakhi-aa na jaa-ay.
amulo amul: beyond any price, too precious. aakhi-aa: to describe, speak. jaa-ay:
accomplish.
Too precious, invaluable, beyond any description.
ਆਤਖ ਆਤਖ ਰਹੇ ਤਲਵ ਲਾਇ ॥
aakh aakh rahay liv laa-ay.
aakh aakh: trying to describe. Rahay: grown tired. liv laa-ay: attentively, with full
concentration.
Those who tried to concentrate very hard and tried and tried to describe it all,
they have grown tired.
ਆਖਤਹ ਵੇਿ ਪਾਿ ਪੁਰਾਣ ॥
aakhahi vayd paath puraan.
Aakhahi: described. vayd paath puraan: various Hindu scriptures.
Various Hindu scriptures are describing the Lord.
ਆਖਤਹ ਪੜੇ ਕਰਤਹ ਵਤਖਆਣ ॥
aakhahi parhay karahi vakhi-aan.
Parhay: the educated ones, the scholars. karahi vakhi-aan: describe for others,
provide discourses.
The scholars speak of the Lord, and provide discourses for others.
ਆਖਤਹ ਬਰਮੇ ਆਖਤਹ ਇੰ ਿ ॥
aakhahi barmay aakhahi ind.
Barmay: plural of Brahma, Hindu god. Ind: plural of Ind, Hindu god.
Many Brahmas describe the Lord; many Inders speak of the Lord.
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ਆਖਤਹ ਗੋਪੀ ਿੈ ਗੋਤਵੰ ਿ ॥
aakhahi gopee tai govind.
gopee tai govind: Krishna and milk maids, Hindu dieties.
The Milk Maids and Krishnas speak of the Lord.
ਆਖਤਹ ਈਸਰ ਆਖਤਹ ਤਸਧ ॥
aakhahi eesar aakhahi siDh.
Eesar: plural of Shiva, Hindu god. siDh: enlightened yogis, followers of a Hindu sect.
Many Shivas speak of the Lord; enlightened Yogis describe God.
ਆਖਤਹ ਕੇਿੇ ਕੀਿੇ ਬੁਧ ॥
aakhahi kaytay keetay buDh.
Kaytay: how many, very many. Keetay: created. buDh: Budhas.
Many Budhas that have been created by God are speaking of the Lord.
ਆਖਤਹ ਿਾਨਵ ਆਖਤਹ ਿੇਵ ॥
aakhahi daanav aakhahi dayv.
Daanav: the demons. Dayv: the gods.
The demons speak of the Lord. The gods speak of the Lord.
ਆਖਤਹ ਸੁਤਰ ਨਰ ਮੁਤਨ ਜਨ ਸੇਵ ॥
aakhahi sur nar mun jan sayv.
Sur nar: godly natured humans. Mun jan: silent sages. Sayv: the devotees.
Many godly natured humans, the silent sages, the devotees describe God.
ਕੇਿੇ ਆਖਤਹ ਆਖਤਣ ਪਾਤਹ ॥
kaytay aakhahi aakhan paahi.
aakhan paahi: attempting to describe.
Countless living beings are describing the Lord, and countless are attempting to
describe Him.
ਕੇਿੇ ਕਤਹ ਕਤਹ ਉਤਿ ਉਤਿ ਜਾਤਹ ॥
kaytay kahei kahei uth uth jaahi.
kahei kahei: after to describe and describe. uth uth jaahi: have departed the world.
After to speak of the Lord over and over, countless living beings depart the world.
ਏਿੇ ਕੀਿੇ ਹੋਤਰ ਕਰੇਤਹ ॥
aytay keetay hor karayhei.
Aytay: As many. Keetay: have created. Hor: more. Karayhei: would create.
As many living beings God has created, if He was to create as many more.
ਿਾ ਆਤਖ ਨ ਸਕਤਹ ਕੇਈ ਕੇਇ ॥
taa aakh na sakahi kay-ee kay-ay.
Taa: then. Aakh: describe. Sakahi: capacity to accomplish. kay-ee kay-ay: no one.
Even then, no one will be able to describe the Lord completely.
ਜੇਵਿੁ ਭਾਵੈ ਿੇਵਿੁ ਹੋਇ ॥
jayvad bhaavai tayvad ho-ay.
Jayvad: as grand, as vast. Bhaavai: pleases. Tayvad: as vast, as grand. ho-ay:
becomes.
As vast God wants to become, as vast He becomes.
ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ ॥
naanak jaanai saachaa so-ay.
Jaanai: knows, comprehends. Saachaa: the eternal Lord. so-ay: Himself.
Naanak, only the Eternal Lord comprehends Himself.
ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਤਵਗਾੜੁ ॥
jay ko aakhai boluvigaarh.
Jay: if. Ko: someone. Aakhai: speaks, describes. Boluvigaarh: person who talks
excessively, blabbermouth.
If some blabbermouth describes (that God is this big).
ਿਾ ਤਲਖੀਐ ਤਸਤਰ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥
taa likee-ai sir gaavaaraa gaavaar. ||26||
taa: then. likee-ai: write, scribe. Sir: head, the leader of. gaavaaraa gaavaar:
unintelligent of the high degree. ||26||: 26th stanza is complete.
Then consider that person the foolish of the extreme degree. ||26||
26th stanza
This stanza describes the importance of God’s virtues. Lord’s virtues are very precious;
we cannot place any kind of value on these that by offering such and such to the Lord,
we can become worthy of His virtues. We receive these by His compassion. We
should try to attain the virtues into our lives as the trade of these virtues is also
invaluable. The spiritual wealth that we accumulate by attaining the virtues and
remembering God is eternal. Our soul progresses to higher levels due to this spiritual
wealth. It can lead us to ultimately reunite with the Lord.
There are endless stocks of virtues to gather into our souls. We cannot place any value
on these stocks. Many souls enter this physical world just for the purpose of
accumulating this spiritual wealth as only human body has the blessings to accomplish
this task. They depart the world with such wealth. The souls who are immersed in
Lord’s love and His remembrance are precious in Lord’s eyes. These precious people
attain the virtues from the Lord.
After we depart the physical world we are judged for our actions. The divine laws and
the divine court are precious. The standard in use to measure our good and bad deeds,
to check our spiritual wealth, and purity is also invaluable. God’s forgiveness is
priceless. Meaning we cannot earn God’s forgiveness to end our bondages and to
liberate us by offering Him anything at all. It comes from His compassion. The souls
who receive Lord’s forgiveness, a sign appears upon them. This insignia of Lord’s
forgiveness is invaluable. The gift received due to Lord’s mercy is priceless. Lord’s
edict is precious.
All of it is priceless, precious, it is beyond any description. The ones who tried to
describe it all, they focused their minds to comprehend, they became exhausted, but
could not fully comprehend any of it. It is not only humans who are trying to make
sense of the Lord and His creation. Let us look at other living beings who are on the
same path.
Various Hindu scriptures are speaking of the Lord. Countless scholars are describing
and teaching others about God. One Brahma is being worshipped by many people.
God has created countless Brahmas, and all of them are describing the Lord and His
creation. Countless Inders, Krishnas and his milk maids, Shivas, Budhas, enlightened
yogis, the demons, the gods, the godly natured humans, the silent sages, the devotees,
all are describing God in various ways. Countless are describing the Lord, and
countless people are attempting to describe Him. Countless have departed the world
after to describe God.
As many living beings God has created, if He were to create as many more, even then
no one will be able to fully describe God, and His creation. Why is it impossible to find
the ends of the Lord? Because God becomes as vast as He pleases. He can make
His creation as vast as He pleases. This means the universe is not of a fixed size that
someone can find some boundary to it.
Guru Ji stresses us not to waste our effort, and mental energy on such impossible
tasks. Only God Himself knows Himself, and the designs behind His creation. Instead
focus on His virtues and His Naam.
If any arrogant, foolish person claims to describe God or His creation in completion,
consider that person egoistic, ignorant of the reality and extremely unintelligent.
ਸੋ ਿਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਤਜਿੁ ਬਤਹ ਸਰਬ ਸਮਾਲੇ ॥
so dar kayhaa so ghar kayhaa jit bahei sarab samaalay.
So: that. Dar: door, gateway. Kayhaa: what is it like, how beautiful it must be. Ghar:
home, the abode. Jit: where. Bahei: seated. Sarab: all, the whole creation.
Samaalay: takes care of.
What is that divine gateway like; what is that abode like; where Lord is seated and
takes care of all.
ਵਾਜੇ ਨਾਿ ਅਨੇਕ ਅਸੰ ਖਾ ਕੇਿੇ ਵਾਵਣਹਾਰੇ ॥
vaajay naad anayk asankhaa kaytay vaavanhaaray.
Vaajay: musical instruments. Naad: musical sounds, melodies. Anayk: very many.
Asankhaa: countless. Kaytay: how many, very many. Vaavanhaaray: musicians.
(In God’s creation) there are countless musical instruments, countless beautiful
melodies, and very many musicians.
ਕੇਿੇ ਰਾਗ ਪਰੀ ਤਸਉ ਕਹੀਅਤਨ ਕੇਿੇ ਗਾਵਣਹਾਰੇ ॥
kaytay raag paree si-o kahee-an kaytay gaavanhaaray.
Raag: ragas, musical modes. Paree: female musical modes, another type of musical
modes in the indian music. si-o: along. kahee-an: speak, making of sound.
Gaavanhaaray: singers.
There are many musical modes, along with the female musical modes, that are
spoken of. Many people use these melodies to sing (God’s praises).
ਗਾਵਤਹ ਿੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਿਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਿੁਆਰੇ ॥
gaavahei tuhno pa-un paanee baisantar gaavai raajaa Dharam du-aaray.
Gaavahei : sing. Tuhno You. pa-un: air. Paanee: water. Baisantar: fire. Raajaa
Dharam: Dharam Rai, king of divine justice. du-aaray: at the door, at the gateway.
Air, water, and fire sing Your praises my Lord; Dharam Rai is glorifying you at
Your door.
ਗਾਵਤਹ ਤਚਿੁ ਗੁਪਿੁ ਤਲਤਖ ਜਾਣਤਹ ਤਲਤਖ ਤਲਤਖ ਧਰਮੁ ਵੀਚਾਰੇ ॥
gaavahi chit gupat likh jaaneh likh likh Dharam veechaaray.
chit gupat: two angels responsible for writing our good and bad deeds. Likh: to write.
Jaaneh: to know, to have the knowledge to do something. likh likh: after to write.
Dharam: Dharam Rai. Veechaaray: contemplates.
The two angles, who know how to account the human deeds, after these angels
write the account, Dharam Rai contemplates it, these angels are also singing
Your praises.
ਗਾਵਤਹ ਈਸਰੁ ਬਰਮਾ ਿੇਵੀ ਸੋਹਤਨ ਸਿਾ ਸਵਾਰੇ ॥
gaavahi eesar barmaa dayvee sohan sadaa savaaray.
Eesar: Shiva, a Hindu god. Barmaa: Brahma, a Hindu god. Dayvee: goddesses.
Sohan: beautiful. Sadaa: always, forever. Savaaray: adorned, decorated.
Shiva, Brahma, goddesses, who are always beautifully decorated by You, are
singing Your praises.
ਗਾਵਤਹ ਇੰ ਿ ਇਿਾਸਤਣ ਬੈਿੇ ਿੇਵਤਿਆ ਿਤਰ ਨਾਲੇ ॥
gaavahi ind idaasan baithay dayviti-aa dar naalay.
Ind: plural of Inder god, a Hindu god. Idaasan: throne. Baithay: seated. dayviti-aa:
gods. Dar: at the door, at the gateway. Naalay: along.
Many Inder gods seated upon their thrones, along with the gods, are singing Your
praises at Your door.
ਗਾਵਤਹ ਤਸਧ ਸਮਾਧੀ ਅੰ ਿਤਰ ਗਾਵਤਨ ਸਾਧ ਤਵਚਾਰੇ ॥
gaavahi siDh samaaDhee andar gaavan saaDh vichaaray.
siDh: the enlightened yogis, a class of humans whose conscious was considered
above humans but below gods. They were thought to possess all eight spiritual powers
that are known among the spiritual people. samaaDhee: absorbed within, to keep the
mind’s focus within the body to fully concentrate on the Lord. Andar: inside. Gaavan:
singing. saaDh: the saints. Vichaaray: contemplation.
The enlightened yogis sing Your praises by immersing in Your remembrance.
The saints are singing through contemplation.
ਗਾਵਤਨ ਜਿੀ ਸਿੀ ਸੰ ਿੋਖੀ ਗਾਵਤਹ ਵੀਰ ਕਰਾਰੇ ॥
gaavan jatee satee santokhee gaavahi veer karaaray.
Gaavan: are singing. Jatee: the celibates, followers of a Hindu sect. Satee: the
donors. Santokhee: the contented. veer karaaray: very brave warriors.
The celibates, the donors, the contented souls, and the brave warriors are singing
Your praises.
ਗਾਵਤਨ ਪੰ ਤਿਿ ਪੜਤਨ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਿਾ ਨਾਲੇ ॥
gaavan pandit parhan rakheesar jug jug vaydaa naalay.
Pandit: the Hindu scholars. Parhan: readers. Rakheesar: sages who recite the
scriptures. jug jug: throughout all the ages. Vaydaa: Hindu scriptures. Naalay:
along with.
The Hindu scholars and the sages who recite the scriptures throughout all the
ages, along with the scriptures, are singing Your praises.
ਗਾਵਤਹ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਤਨ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ ॥
gaavahi mohnee-aa man mohan surgaa machh pa-i-aalay.
mohnee-aa: the beauties, beautiful beings that attract the heart. Man: mind. Mohan:
attract, entice. Surgaa: in the heavens. Machh: on earth. pa-i-aalay: in the world
underneath.
The beauties, who entice the mind in every world, are singing Your praises.
ਗਾਵਤਨ ਰਿਨ ਉਪਾਏ ਿੇਰੇ ਅਿਸਤਿ ਿੀਰਥ ਨਾਲੇ ॥
gaavan ratan upaa-ay tayray athsath tirath naalay.
Rattan: the jewels, God’s virtues are referred to as jewels in the scripture. upaa-ay:
created, produced. Tayray: Yours. Athsath: sixty eight, a reference to the total
number of Hindu pilgrimages. Tirath: pilgrimages. Naalay: along.
The jewels produced by You, along with sixty eight pilgrimages, are singing Your
praises.
ਗਾਵਤਹ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਤਹ ਖਾਣੀ ਚਾਰੇ ॥
gaavahi joDh mahaabal sooraa gaavahi khaanee chaaray.
joDh: brave. Mahaabal: mighty, very strong. Sooraa: warriors. Khaanee: sources
of creation. Chaaray: four.
The brave mighty warriors are singing. (The living beings of all) four sources of
creation are singing Your praises.
ਗਾਵਤਹ ਖੰ ਿ ਮੰ ਿਲ ਵਰਭੰ ਿਾ ਕਤਰ ਕਤਰ ਰਖੇ ਧਾਰੇ ॥
gaavahi khand mandal varbhandaa kar kar rakhay Dhaaray.
Khand: one planet, one component of the universe. Mandal: one circle in the
universe which contains one sun, one moon and one earth, one solar system.
Varbhandaa: the whole universe. kar kar: after to create. Rakhay dhaaray: placed
in order.
All the planets, the solar systems, the whole universe, that You have created and
situated, are singing Your praises.
ਸੇਈ ਿੁਧੁਨੋ ਗਾਵਤਹ ਜੋ ਿੁਧੁ ਭਾਵਤਨ ਰਿੇ ਿੇਰੇ ਭਗਿ ਰਸਾਲੇ ॥
say-ee tuDhuno gaavahei jo tuDh bhaavan ratay tayray bhagat rasaalay.
say-ee: those, only those. tuDhuno: to You. Gaavahei: sing. Jo: those. tuDh
Bhaavan: pleasing to You. Ratay: imbued, infused with love. Tayray: Yours.
Bhagat: saints, devotees. Rasaalay: the ambrosial, immersed in the Naam.
(But in fact) Only those ambrosial saints, immersed in Your love, are singing Your
praises, who are pleasing to You.
ਹੋਤਰ ਕੇਿੇ ਗਾਵਤਨ ਸੇ ਮੈ ਤਚਤਿ ਨ ਆਵਤਨ ਨਾਨਕੁ ਤਕਆ ਵੀਚਾਰੇ ॥
hor kaytay gaavan say mai chit na aavan naanak ki-aa veechaaray.
Hor: more. Kaytay: how many, very many. Gaavan: are singing. Say: those. Mai:
mine, Naanak’s. Chit: in memory. Aavan: coming. ki-aa: what. Veechaaray:
describe, contemplate.
Many more are singing Your praises. I cannot recall those. What description can
(humble) Naanak provide.
ਸੋਈ ਸੋਈ ਸਿਾ ਸਚੁ ਸਾਤਹਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ ॥
so-ee so-ee sadaa sach saahib saachaa saachee naa-ee.
so-ee so-ee: He Himself. Sadaa: forever, eternal. Sach: eternal, divine, holy.
Sahib: Lord. Saachaa: sacred. Saachee: eternal. naa-ee: glory.
The Creator is Eternal, Sacred, Divine Lord. His glory is eternal.
ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਤਜਤਨ ਰਚਾਈ ॥
hai bhee hosee jaa-ay na jaasee rachnaa jin rachaa-ee.
Hai: is. Bhee: also. Hosee: will be. jaa-ay: to take birth. Jaasee: to depart, to die.
Rachnaa: the creation. Jin: Who. rachaa-ee: created.
The Lord who created the creation, is present now, will forever be present. He
does not take birth, nor He dies.
ਰੰ ਗੀ ਰੰ ਗੀ ਭਾਿੀ ਕਤਰ ਕਤਰ ਤਜਨਸੀ ਮਾਇਆ ਤਜਤਨ ਉਪਾਈ ॥
rangee rangee bhaatee kar kar jinsee maa-i-aa jin upaa-ee.
rangee rangee: many colors. Bhaatee: many types. kar kar: after to create.
Jinsee: variety. maa-i-aa: Maya, the physical world. Jin: Who. upaa-ee: produced.
That Creator, who created varieties in the physical world by creating many colors,
and types.
ਕਤਰ ਕਤਰ ਵੇਖੈ ਕੀਿਾ ਆਪਣਾ ਤਜਵ ਤਿਸ ਿੀ ਵਤਿਆਈ ॥
kar kar vaykhai keetaa aapnaa jiv tis dee vadi-aa-ee.
kar kar: after to create. Vaykhai: watches over, takes care of. Keetaa: created.
Aapnaa: His own. Jiv: as. Tis: His. Dee: of. vadi-aa-ee: glory.
After to create His creation, He is watching over it all as is His glory. (As grand
His glory is, His methods to take care of His creation are also as majestic).
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ ॥
jo tis bhaavai so-ee karsee hukam na karnaa jaa-ee.
Jo: what. Tis: Him. Bhaavai: pleases. so-ee: that. Karsee: does, performs.
Hukam: order. Na Karnaa jaa-ee.: cannot be issued.
As He pleases, so He does. No one can issue any order to Him.
ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਤਹਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ ॥੨੭॥
so paatisaahu saahaa paatisaahib naanak rahan rajaa-ee. ||27||
so: He. Paatisaahu: King. Saahaa Paatisaahib: King of the Kings. Rahan: reside.
rajaa-ee: Will. ||27||: 27th stanza is complete.
He is the King, King of the Kings. Naanak, (all) should live in His will. ||27||
27th Stanza:
God has created vast creation of different types, different colors. He is taking care of it
all. As grand He is, just as magnificent are His methods to take care of all. He is the
only one who is eternal, is ever present, does not go anywhere by taking birth nor He
dies. Therefore, rightfully He has kept all the control under His order. He operates His
creation according to His own will; no one can issue any order to Him
People wonder about what the Lord is like, what the divine gate is like, what the divine
abode is like. Who can really describe such things? Who has the capacity to describe
it? Look around, the whole creation is a proof of His power. Everything that exists in
the whole creation is under His divine law. This in itself is singing of His praises. Even
the basic elements such as water, air, fire, are singing Lord’s praises by living in His
divine laws. The planets, the solar systems, the whole universe created by the Lord are
testifying His powers by being in their place. The whole creation, by performing
assigned duties, by living in the divine laws, is singing Lord’s praises.
However, in fact only their singing is counted, only their praising truly matters, the ones
who are pleasing to God. They are His saints, who are immersed in His love; they are
infused with His Naam.
God is the king of the kings; no one can give Him any orders. It is most respectable,
most appropriate for humans to live in God’s will.
ਮੁੰ ਿਾ ਸੰ ਿੋਖੁ ਸਰਮੁ ਪਿੁ ਝੋਲੀ ਤਧਆਨ ਕੀ ਕਰਤਹ ਤਬਭੂਤਿ ॥
munda santokh saram pat jholee Dhi-aan kee karahei bibhoot.
Munda: the earrings, followers of a Hindu sect wear earrings. Santokh: contentment.
Saram: hard work. Pat: begging bowl. Jholee: begging bag. Dhi-aan:
concentration, focus. Kee: of. karahei: make. Bibhoot: ashes these followers rub
on their bodies.
(Guru Ji is addressing the yogis that) Let the contentment be your earrings; let
hard work be your begging bowl and begging bag; let the concentration on Lord’s
Naam be the ashes.
ਤਖੰ ਥਾ ਕਾਲੁ ਕੁਆਰੀ ਕਾਇਆ ਜੁਗਤਿ ਿੰ ਿਾ ਪਰਿੀਤਿ ॥
khinthaa kaal ku-aaree kaa-i-aa jugat dandaa parteet.
Khinthaa: the patched quilt that yogis wear. Kaal: death, the fear of death. ku-aaree:
pure, without any vice, moral. kaa-i-aa: body. Jugat: way of living the yogis followed,
strategy. Dandaa: the stick they carry. Parteet: firm belief.
Let the fear of death be your patched quilt; keeping the body pure from vice be
your strategy; let the firm belief in the Lord be your stick (to rely on).
ਆਈ ਪੰ ਥੀ ਸਗਲ ਜਮਾਿੀ ਮਤਨ ਜੀਿੈ ਜਗੁ ਜੀਿੁ ॥
aa-ee panthee sagal jamaatee man jeetai jag jeet.
aa-ee panthee: someone belonging to the highest sect of the yogis. Sagal: all.
Jamaatee: in the same class, all equal. Man: mind. Jeetai: by conquering, by
subjugating. Jag: the whole world. Jeet: conquer, subjugate.
Consider all the people equal, belonging to the same one class. This way you will
be a member of the highest sect. By subjugating the mind, subjugate the world.
ਆਿੇਸੁ ਤਿਸੈ ਆਿੇਸੁ ॥
aadays tisai aadays.
Aadays: to bow in respect, obeisance. Tisai: Him, the Lord.
Obeisance, to Him, obeisance.
ਆਤਿ ਅਨੀਲੁ ਅਨਾਤਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੮॥
aad aneel anaad anaahat jug jug ayko vays. ||28||
aad: one present from the beginning of the time, primordial. Aneel: pure, immaculate.
Anaad: without beginning. Anaahat: immortal. jug jug: throughout the ages. Ayko:
one, same. Vays: form. ||28||: 28th stanza is complete.
The Lord who is primordial, immaculate, without beginning, immortal, throughout
the ages has the same constant form. ||28||
28th Stanza
In this stanza, Guru Ji is teaching the followers of a Hindu sect how to walk on the
Lord’s path.
Instead of wearing earrings, old torn clothes, leaving your own homes and going door to
door begging from other people, bowing to everyone in the hope to receive something,
rubbing ashes on the body, adapt the following virtues.
Pay your respect and bow down to the Lord. Remember Him all the time. You should
also remember death and know you have very limited time on earth to accomplish your
task. You should have contentment in your heart, and work hard for your living.
In the scripture Guru Ji further addresses these yogis that if leaving the house was
really serving higher purpose, then look at your own life. You still have to come and beg
at the doors of people who are living in their homes. Even in this world, your way is not
producing better results than the householders, let alone in the hereafter. Yet in your
mind, they are going to hell, and you who is depending upon them even for your basic
needs, is going to heaven!
Keep your body pure from any vice such as drugs, alcohol, or any other intoxicants.
The body is a temple for the Lord; it should be treated with respect. Being under the
influence of any intoxicants and acting like a fool is not the way to reunite with the Lord.
You should have firm faith in the Lord. Let this be your stick to rely on to walk this path.
Don’t create divisions among people. Consider the whole world to be equal, belonging
to the same one class. By conquering your own mind, is the way to conquer the
whole world.
Remember that Lord, pay respect to Him, who is eternal, immortal, and is immaculate.
This is the way to reunite with the Lord.
ਭੁਗਤਿ ਤਗਆਨੁ ਿਇਆ ਭੰ ਿਾਰਤਣ ਘਤਟ ਘਤਟ ਵਾਜਤਹ ਨਾਿ ॥
bhugat gi-aan da-i-aa bhandaaran ghat ghat vaajeh naad.
Bhugat: yogis’ food that they distribute among themselves at special occasions.
gi-aan: spiritual knowledge. da-i-aa: compassion. Bhandaaran: distributor.
ghat ghat: in each and every heart. Vaajeh: resonating. Naad: a musical
instrument that yogis use at this occasion.
Let the spiritual knowledge be the special food that you share. Let the
compassion be the distributor of this knowledge. The musical instrument
that you are hanging around your necks, instead listen to the life that is
resonating in each and every heart.
ਆਤਪ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਤਰਤਧ ਤਸਤਧ ਅਵਰਾ ਸਾਿ ॥
aap naath naathee sabh jaa kee riDh siDh avraa saad.
Aap: He Himself, God. Naath: the master, each yogi sect has a master. Naathee:
restrained, controlled. Sabh: all. jaa kee: of that one. riDh: spiritual power related to
attaining praise. siDh: spiritual powers. There are eight spiritual powers known among
the yogis: to become extremely small, to become extremely light, ability to obtain any
object, to be free from anyone’s opposition so no one would oppose this person, to
become really big size, to have god like influence, ability to control others’ minds, ability
to control the vice. Avraa: another, divergent. Saad: relish, pleasure.
God is the true master, who has the whole creation under His control. The
spiritual powers are pleasures that cause divergent (from the real path towards
the Lord).
ਸੰ ਜੋਗੁ ਤਵਜੋਗੁ ਿੁਇ ਕਾਰ ਚਲਾਵਤਹ ਲੇ ਖੇ ਆਵਤਹ ਭਾਗ ॥
sanjog vijog du-ay kaar chalaaveh laykhay aavahi bhaag.
Sanjog: union, God’s that divine law according to which people unite with each other,
or certain other events take place. Among the yogis this equates to a yogi who brings
the food for the occasion. Vijog: separation, God’s that divine law according to which
people separate from each other, or destruction of some object happens. Among the
yogis this equates to the yogi who distributes the food. du-ay: both. Kaar: task, the
task of running the world. Chalaaveh: carries out, operates. Laykhay: by accounting
of good and bad deeds. Aavahi: comes, is attained. Bhaag: share, destiny. Yogis
distribute the share of food according to each one’s status.
God’s divine laws of union and separation are operating this world. As per each
person’s accounting (of good and bad deeds), the share (of comforts, miseries) is
given.
Page 7
ਆਿੇਸੁ ਤਿਸੈ ਆਿੇਸੁ ॥
aadays tisai aadays.
Obeisance, to Him, obeisance.
ਆਤਿ ਅਨੀਲੁ ਅਨਾਤਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੨੯॥
aad aneel anaad anaahat jug jug ayko vays. ||29||
The Lord who is primordial, immaculate, without beginning, immortal, throughout
the ages has the same constant form. ||29||
29th Stanza
The yogis attained spiritual powers then scared the normal people with those powers.
Guru Sahib rejects seeking of magical powers. While walking on God’s path, people
attain these without deliberately trying. But Sikhs are not to display any powers and
make the creation a magic show.
Guru Ji is teaching the yogis that don’t make seeking of the spiritual powers the aim of
your life. This is actually taking you on the wrong path, away from God. You are
becoming arrogant and scaring the regular people. Instead have compassion in your
heart and share the spiritual knowledge with all.
Listen and pay respect to the life that is resonating in each and every heart. The Lord is
the real master of all, who has restrained the whole creation. It is by His divine laws,
the people come and unite in this world, and they separate from each other. All the
actions are watched by God. According to the accounting of our actions, destiny is
assigned to everyone.
Remember that Lord, pay respect to Him, who is eternal, immortal, and is immaculate.
ਏਕਾ ਮਾਈ ਜੁਗਤਿ ਤਵਆਈ ਤਿਤਨ ਚੇਲੇ ਪਰਵਾਣੁ ॥
aykaa maa-ee jugat vi-aa-ee tin chaylay parvaan.
Aykaa: one, alone. maa-ee: Maya. Jugat: strategy, mechanism. vi-aa-ee:
conceived. Tin: three. Chaylay: disciples. Parvaan: in the physical world.
(It is a common belief among the people that) One Maya alone by some
mechanism conceived and three disciples came from her into the physical world.
ਇਕੁ ਸੰ ਸਾਰੀ ਇਕੁ ਭੰ ਿਾਰੀ ਇਕੁ ਲਾਏ ਿੀਬਾਣੁ ॥
ik sansaaree ik bhandaaree ik laa-ay deebaan.
ik sansaaree: one takes care of the world, a Hindu god Brahma who creates the living
beings. ik bhandaaree: one takes care of the stocks, a Hindu god Vishnu who
maintains the world. ik laa-ay deebaan: one operates divine court, a Hindu god Shiva
who calls the people back and judges them.
One of these disciples creates the world (Brahma), one of these disciples
maintains the world (Vishnu), and one is responsible for destroying the people
and judging them (Shiva).
ਤਜਵ ਤਿਸੁ ਭਾਵੈ ਤਿਵੈ ਚਲਾਵੈ ਤਜਵ ਹੋਵੈ ਿੁਰਮਾਣੁ ॥
jiv tis bhaavai tivai chalaavai jiv hovai furmaan.
Jiv : as. Tis : Him, God. Bhaavai: pleases. Tivai: that way. Chalaavai: operates.
Hovai: is given. Furmaan: order, command.
(But the reality is that) The way pleases the Lord, the way He orders, that is the
way He operates the creation.
ਓਹੁ ਵੇਖੈ ਓਨਾ ਨਿਤਰ ਨ ਆਵੈ ਬਹੁਿਾ ਏਹੁ ਤਵਿਾਣੁ ॥
oh vaykhai onaa nadar na aavai bahutaa ayhu vidaan.
Oh: He, God. Vaykhai: views, watches over. Onaa: they. Nadir: in sight, in view.
Aavai: comes. Bahutaa: grand, impressive. Ayhu: this. Vidaan: spectacular show,
wonder.
The Lord watches over. They cannot see Him. This is an amazingly impressive
spectacular wonder.
ਆਿੇਸੁ ਤਿਸੈ ਆਿੇਸੁ ॥
aadays tisai aadays.
Obeisance, to Him, obeisance.
ਆਤਿ ਅਨੀਲੁ ਅਨਾਤਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੦॥
aad aneel anaad anaahat jug jug ayko vays. ||30||
The Lord who is primordial, immaculate, without beginning, immortal, throughout
the ages has the same constant form. ||30||
30th Stanza
Many people from various Hindu sects believe that there are three head gods, Brahma,
Vishnu and Shiva who are operating the world. Brahma is responsible for creation,
Vishnu is responsible for maintenance, and Shiva is responsible for destruction. These
deities along with many others are worshipped by people.
Guru Ji is teaching these people to worship only the one Lord, who was present even
before the Maya, and these gods. He is without any beginning, is immortal, immaculate
and His form stays the same throughout the whole time. He is operating the creation as
He pleases; no one else has any power of their own. He is watching over His whole
creation, even the gods and goddesses. It in itself is a spectacular wonder that He can
see everyone; but no one including the gods can see Him. Therefore, He is the only
one worthy of worship.
ਆਸਣੁ ਲੋ ਇ ਲੋ ਇ ਭੰ ਿਾਰ ॥
aasan lo-ay lo-ay bhandaar.
Aasan: location. lo-ay lo-ay: world upon world, in all the world. Bhandaar: stores,
stocks.
In all the worlds, (God’s) stocks are located.
ਜੋ ਤਕਛੁ ਪਾਇਆ ਸੁ ਏਕਾ ਵਾਰ ॥
jo kichh paa-i-aa so aykaa vaar.
jo kichh: all that (amount). paa-i-aa: placed, deposited. So: that. Aykaa: one.
Vaar: time.
All that is placed (in His stocks) is deposited only at one time.
ਕਤਰ ਕਤਰ ਵੇਖੈ ਤਸਰਜਣਹਾਰੁ ॥
kar kar vaykhai sirjanhaar.
kar kar: after to create. Vaykhai: watches over, sustains. Sirjanhaar: the Creator.
After to create, the Creator is sustaining (His creation).
ਨਾਨਕ ਸਚੇ ਕੀ ਸਾਚੀ ਕਾਰ ॥
naanak sachay kee saachee kaar.
Sachay: eternal Lord’s. Kee: of. Saachee: eternal, without any glitches or mistakes.
Kaar: operation, action.
Naanak, the Lord’s operation (of sustenance) is flawless.
ਆਿੇਸੁ ਤਿਸੈ ਆਿੇਸੁ ॥
aadays tisai aadays.
Obeisance, to Him, obeisance.
ਆਤਿ ਅਨੀਲੁ ਅਨਾਤਿ ਅਨਾਹਤਿ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਵੇਸੁ ॥੩੧॥
aad aneel anaad anaahat jug jug ayko vays. ||31||
The Lord who is primordial, immaculate, without beginning, immortal, throughout
the ages has the same constant form. ||31||
31st Stanza
God’s creation is vast and is beyond any description or estimation. At the same time,
the stocks He has placed to take care of His creation are also never ending. He has
placed the stocks in all the worlds. All that the creation will need, it all has been
deposited right at the beginning. And it all has been deposited only at one time. Yet
these stocks will meet the needs of the creation for the whole time. After to create, He
is sustaining His creation. His operation of sustenance is flawless. Pay respect to such
Lord, who is immaculate, eternal, and immortal.
ਇਕ ਿੂ ਜੀਭੌ ਲਖ ਹੋਤਹ ਲਖ ਹੋਵਤਹ ਲਖ ਵੀਸ ॥
ik doo jeebhou lakh hohei lakh hoveh lakh vees.
ik doo: from one. Jeebhou: tongue. Lakh: one hundred thousand, a very large
number like we use million. hohei hoveh: become. Vees: twenty.
If from one tongue were to become a hundred thousand tongues. The hundred
thousand tongues were to become twenty hundred thousands.
ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਤਹ ਏਕੁ ਨਾਮੁ ਜਗਿੀਸ ॥
lakh lakh gayrhaa aakhee-ahi ayk naam jagdees.
lakh lakh: hundred thousand times (per tongue). Gayrhaa: turn. aakhee-ahi: were
to speak, recite. Ayk: One. Naam: Naam, Name of the Lord. Jagdees: Owner of the
world, God.
Each one of these twenty hundred thousand tongues was to recite One Name of
the Lord hundred thousand times.
ਏਿੁ ਰਾਤਹ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥
ayt raahei pat pavrhee-aa charhee-ai ho-ay ikees.
Ayt: this. Raahei : path, way. Pat: husband, Lord. pavrhee-aa:
charhee-ai: can be climbed. ho-ay: by becoming. Ikees: one, same.
stairways.
This way, the stairways to the Lord can be climbed by becoming one with the
Lord.
ਸੁਤਣ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥
sun galaa aakaas kee keetaa aa-ee rees.
Sun: after to hear. Galaa: talks. Aakaas: skies. Kee: of. Keetaa: the insects. aaee: comes. Rees: imitation, copy.
(Without becoming one with the Lord, the attempts are as) after to hear the talks
about skies, the insects also want to imitate (and reach the skies).
ਨਾਨਕ ਨਿਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਿੀਸ ॥੩੨॥
naanak nadree paa-ee-ai koorhee koorhai thees. ||32||
Nadree: by the gracious glance of the Lord. paa-ee-ai: is attained. Koorhee: false,
fraudulent. Koorhai: the liar’s, the hypocrite’s. Thees: fable, gossip. ||32||: 32nd
stanza is complete.
Naanak, one can reunite with the Lord only by His gracious glance. (Anyone
suggesting to reach the Lord with their own effort is) a hypocrite’s dishonest
gossip. ||32||
32nd Stanza
The name of this prayer is Jap meaning recite (the name of the Lord). Here Guru Ji
clarifies how to recite the Naam.
Our souls came out of God making us small parts of Him.; therefore, our true nature is
also the same. By learning about God, we are learning about our true nature as God is
simply the purest form of our own selves. Confined in this Maya, we have forgotten our
true selves, and are miserable due to separation from our source, God. While walking
on the path towards the Lord, reciting His Naam and remembering Him all the time is
important but not sufficient. We must adapt God’s virtues; hence bring out our true
selves. The stairways to the Lord are climbed only by becoming one with Him.
Remember in the previous stanza where Guru Ji states that without the virtue there is
no devotion. The same idea is clarified here further.
Without letting go of the ego, and merging into the Lord, reciting of the Naam is of little
value. Even if someone had twenty hundred thousand tongues, and with each tongue
repeated Lord’s Naam hundred thousand times, still it is nothing more than an arrogant
person’s attempt to feed ego that I am putting this much effort; that I will reach the Lord
with my own effort. This is a very common mistake among the Sikhs; they count the
prayers that they read in the morning, in the evening, and then at night. Many spent
hours in meditation. They simply count the prayers and the time spent in meditation,
but don’t actually try to understand the message and shape themselves accordingly.
This in itself is not of much value. It is like insects heard of the skies and also want to
reach the skies; but don’t want to let go of their own nature of crawling on the earth.
They can never reach the skies while still behaving like insects.
Guru Ji clarifies that at the end of all said and done the union with the Lord comes only
with His grace. No one can accomplish it with their own effort, no matter what we do.
Remember God is invaluable, there is nothing we can offer to become worthy of Him.
We can only try so we will be worthy of His mercy. He is ever kind, forgiving and
compassionate.
ਆਖਤਣ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥
aakhan jor chupai nah jor.
Aakhan: to speak. Jor: strength, capacity, power. Chupai: to remain silent
We have no capacity of our own to speak or to remain silent.
ਜੋਰੁ ਨ ਮੰ ਗਤਣ ਿੇਤਣ ਨ ਜੋਰੁ ॥
jor na mangan dayn na jor.
Mangan: to ask for. Dayn: to give.
We have no capacity to ask for anything, or in giving.
ਜੋਰੁ ਨ ਜੀਵਤਣ ਮਰਤਣ ਨਹ ਜੋਰੁ ॥
jor na jeevan maran nah jor.
Jeevan: life, to live. Maran: death.
We have no power to live, or to die.
ਜੋਰੁ ਨ ਰਾਤਜ ਮਾਤਲ ਮਤਨ ਸੋਰੁ ॥
jor na raaj maal man sor.
Raaj: power. Maal: wealth. Man: in the mind. Sor: noise.
We have no strength to attain any power, or wealth, due to which there is so
much noise in the mind.
ਜੋਰੁ ਨ ਸੁਰਿੀ ਤਗਆਤਨ ਵੀਚਾਤਰ ॥
jor na surtee gi-aan veechaar.
Surtee: spiritual awakening, awareness.
contemplation.
gi-aan:
spiritual knowledge.
Veechaar:
We have no power to attain spiritual awareness, spiritual knowledge, or
contemplation (on the Lord).
ਜੋਰੁ ਨ ਜੁਗਿੀ ਛੁਟੈ ਸੰ ਸਾਰੁ ॥
jor na jugtee chhutai sansaar.
Jugtee: conduct, strategy. Chhutai: deliverance, freedom. Sansaar: world.
With our own strength we cannot find any strategy to attain deliverance from the
world.
ਤਜਸੁ ਹਤਥ ਜੋਰੁ ਕਤਰ ਵੇਖੈ ਸੋਇ ॥
jis hath jor kar vaykhai so-ay.
Jis: In whose. Hath: hand. Kar: after to create, after to perform. Vaykhai: watches
over, sustains. so-ay: He Himself.
In whose hand is the power, He, after to create, watches over.
ਨਾਨਕ ਉਿਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥
naanak utam neech na ko-ay. ||33||
Utam: high. Neech: low. ko-ay: anyone. ||33||: 33rd stanza is complete.
Naanak, no one is high or low (on their own). ||33||
33rd Stanza
In the previous stanza Guru Ji clarifies that no matter what anyone does, no one can
reunite with the Lord with their own effort. Final control is in God’s hands. Here Guru Ji
explains that reunion with the Lord is far out of reach; we humans cannot even speak or
remain silent if God would not allow us to. Without His guidance we cannot even ask
for any blessings from the Lord, let alone enforce Him to give us anything. We have no
control over choosing to live, or to die. With our own strength, we cannot attain any kind
of power, or wealth, which are causing so many problems in this world.
We have no power to awake ourselves spiritually, or gain spiritual knowledge, or even
talk or think about God. We cannot find any strategy, cannot live our lives according to
any conduct, which will assure us liberation from this world. Only God has all the
control. He creates the living beings, and in a just manner takes care of them. By their
own choosing, no one is higher or lower.
When reading any one stanza, we have to keep the other information in mind.
Previously we have learned the divine law of “as you sow so you reap”. Here Guru Ji is
saying that there is nothing in our control. From the scripture we also know another one
of God’s virtue, that He does not disregard anyone’s effort.
From the above we know we all have free will to some extent. Using this free will, the
genuine effort we put towards anything, God gives us that kind of profit in return. The
accumulation of all of our effort from our soul’s journey is represented as our mind.
When we enter into this world our previous accounting determines large portion of how
our life will play out. Therefore, although we are reaping what we sow, but the final
judgment and destiny is written according to the divine laws. We ourselves don’t have
any power to make any decisions. There is nothing we can demand, or make happen.
While living here, God directs us from within our inner self. Therefore, He has a
complete control over us before entering this world, and while living in this world. All
that we accomplish is by His blessings, not with our own power alone. As they say,
without His permission even a leaf cannot move. Guru Ji is referring to this reality here.
Now someone might argue that the sinners also don’t have any control over their lives,
they must be directed by God to commit sins. Then we have to remember that God’s
decisions are not random. It is due to their past sins, they are staying in sinful lives.
But God does have a control over their lives. They do only as much as God allows
them to.
The past deeds are like the seeds sitting in the mind. They stay dormant and only grow
according to the timing designed by God. For the sinners, their seeds of sins start
growing when they get triggered by something or by being in bad company. Similarly,
the devotees have done some religious work in the past. Their good deeds start
growing in similar fashion and they thirst for divine knowledge. The sinners can set
themselves on the right path by walking on God’s path and erasing their past sins.
However, no one can demand anything in front of God as we cannot even do enough to
be worthy of one breath we take. All we can do is hope for God’s mercy, and He is very
merciful.
ਰਾਿੀ ਰੁਿੀ ਤਥਿੀ ਵਾਰ ॥
raatee rutee thitee vaar.
Raatee: nights. Rutee: seasons. Thitee: lunar days. Vaar: the days based on sun.
The nights, seasons, lunar days, the days.
ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਿਾਲ ॥
pavan paanee agnee paataal.
Pavan: Airs, all types of airs. Paanee: waters, all types of waters. Agnee: fires, all
types of fires. Paataal: nether regions.
Airs, waters, fires, and nether regions.
ਤਿਸੁ ਤਵਤਚ ਧਰਿੀ ਥਾਤਪ ਰਖੀ ਧਰਮ ਸਾਲ ॥
tis vich Dhartee thaap rakhee Dharam saal.
Tis: all these. Vich: inside, among. Dhartee: earth. thaap rakhee: established.
Dharam: righteous living. saal: school, a training place, a learning place.
Among all these, God has established the earth for learning the righteous path.
ਤਿਸੁ ਤਵਤਚ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰ ਗ ॥
tis vich jee-a jugat kay rang.
jee-a: living beings. Jugat: conduct, strategy. Kay: many. Rang: colors.
On this (earth), living beings of many colors and conducts (are living).
ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਿ ॥
tin kay naam anayk anant.
Tin: their. Kay: of. Naam: names. Anayk: many. Anant: endless.
Their names are many, endless.
ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥
karmee karmee ho-ay veechaar.
karmee karmee:
as per each one’s deeds.
contemplation, assessment.
ho-ay:
happens.
Veechaar:
Each one’s deeds are assessed.
ਸਚਾ ਆਤਪ ਸਚਾ ਿਰਬਾਰੁ ॥
sachaa aap sachaa darbaar.
Sachaa: just, truthful. Aap: He Himself. Sachaa: just. Darbaar: Divine court.
He Himself is just. His divine court is also just.
ਤਿਥੈ ਸੋਹਤਨ ਪੰ ਚ ਪਰਵਾਣੁ ॥
tithai sohan panch parvaan.
Tithai: there. Sohan: appear beautiful, graceful. Panch: the saints. Parvaan: in
obvious way, evidently.
There the saints appear evidently graceful.
ਨਿਰੀ ਕਰਤਮ ਪਵੈ ਨੀਸਾਣੁ ॥
nadree karam pavai neesaan.
Nadree: one with the gracious glance, God. Karam: compassion, grace. Pavai:
appears. Neesaan: a sign, insignia.
By the gracious Lord’s blessing, an insignia appears (on the saints’ foreheads).
ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥
kach pakaa-ee othai paa-ay.
Kach: unripe, undeveloped. pakaa-ee: ripe, ready. Othai: there, at that place. paaay: is determined.
The unripe and the ripe are determined at that place.
ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥
naanak ga-i-aa jaapai jaa-ay. ||34||
ga-i-aa: after reaching there.
||34||: 34th stanza is complete.
Jaapai:
grasped, realized.
jaa-ay:
accomplished.
Naanak, by reaching there, (all this) can be comprehended. ||34||
34th Stanza
Guru Sahib describes the human spiritual journey in these four stanzas. At the
beginning of the spiritual journey, a person starts to question the purpose of life.
This stanza answers the purpose of human life that the earth is established to walk on
the path of righteousness. All the living beings are judged for their actions. The Lord
and His divine court are just in assessment, therefore only justice is served in His court.
What anyone’s status is on earth is irrelevant. It is in that divine court one finds out who
is the righteous one and who is a hypocrite. The saints are blessed by the Lord, and
they appear graceful in His court. A sign of Lord’s forgiveness appears on the saints.
This part of the spiritual journey is called Dharam Khand, meaning the realm of Dharma,
the realm of righteous living.
ਧਰਮ ਖੰ ਿ ਕਾ ਏਹੋ ਧਰਮੁ ॥
Dharam khand kaa ayho Dharam.
Dharam khand: realm of dharma, the realm of righteous living. Kaa: of. Ayho: this,
the mentioned. Dharam: conduct, regulation.
In the realm of righteous living, this is the regulation.
ਤਗਆਨ ਖੰ ਿ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
gi-aan khand kaa aakhhu karam.
gi-aan khand: the realm of divine knowledge.
describe. Karam: work, function.
Kaa:
of.
Aakhhu:
speak, say,
(Let us) describe the function in the realm of divine knowledge.
ਕੇਿੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਿਰ ਕੇਿੇ ਕਾਨ ਮਹੇਸ ॥
kaytay pavan paanee vaisantar kaytay kaan mahays.
Kaytay: how many, very many. Pavan : airs. Paanee: waters. Vaisantar: fires.
Kaan: Krishans (Hindu god). Mahays: Shivas (Hindu god).
There are so many airs, waters, fires. There are many Krishnas, Shivas.
ਕੇਿੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਤਹ ਰੂਪ ਰੰ ਗ ਕੇ ਵੇਸ ॥
kaytay barmay ghaarhat gharhee-ahi roop rang kay vays.
Barmay: Brahmas (Hindu god). Ghaarhat gharhee-ahi: are being created. Roop:
form, beauteous. Rang: color. Kay: many. Vays: attires. clothing.
Many Brahmas’ are being created with many different beautiful forms, colors, and
attires.
ਕੇਿੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਿੇ ਕੇਿੇ ਧੂ ਉਪਿੇਸ ॥
kaytee-aa karam bhoomee mayr kaytay kaytay Dhoo updays.
kaytee-aa: how many, very many. Karam: deeds, actions. Bhoomee: earth, ground.
karam bhoomee: a ground where deeds are sown, human like body, earth like planets
where deeds are accounted for. Mayr: mountains. Dhoo: Dhru saint. Updays:
teachings.
There are many planets where the deeds are accounted, and many mountains.
There are many Dhru Saints and their teachings.
ਕੇਿੇ ਇੰ ਿ ਚੰ ਿ ਸੂਰ ਕੇਿੇ ਕੇਿੇ ਮੰ ਿਲ ਿੇਸ ॥
kaytay ind chand soor kaytay kaytay mandal days.
Ind: Inders, plural of Hindu god Inder. Chand: moons. Soor: suns. Mandal days:
circles of worlds, solar systems.
There are many Inders, moons, suns. There are many solar systems.
ਕੇਿੇ ਤਸਧ ਬੁਧ ਨਾਥ ਕੇਿੇ ਕੇਿੇ ਿੇਵੀ ਵੇਸ ॥
kaytay siDh buDh naath kaytay kaytay dayvee vays.
siDh: enlightened yogis.
goddesses. Vays: attires.
buDh:
Budhas.
Naath:
yogic masters.
There are many enlightened yogis, budhas, yogic masters.
attires of the goddesses.
Dayvee:
There are many
ਕੇਿੇ ਿੇਵ ਿਾਨਵ ਮੁਤਨ ਕੇਿੇ ਕੇਿੇ ਰਿਨ ਸਮੁੰ ਿ ॥
kaytay dayv daanav mun kaytay kaytay ratan samund.
Dayv: gods. Daanav: demons. Mun: silent sages. Rattan: jewels, usually referred
to the virtues. Samund: ocean.
There are many gods, demons, silent sages.
oceans of jewels.
There many jewels and many
ਕੇਿੀਆ ਖਾਣੀ ਕੇਿੀਆ ਬਾਣੀ ਕੇਿੇ ਪਾਿ ਨਤਰੰ ਿ ॥
kaytee-aa khaanee kaytee-aa banee kaytay paat narind.
Khaanee: sources of life. Banee: languages. Paat: emperors. Narind: kings.
There are many sources of life (not just four as commonly thought), many
languages. There are many emperors, many kings.
ਕੇਿੀਆ ਸੁਰਿੀ ਸੇਵਕ ਕੇਿੇ ਨਾਨਕ ਅੰ ਿੁ ਨ ਅੰ ਿੁ ॥੩੫॥
kaytee-aa surtee sayvak kaytay naanak ant na ant. ||35||
surtee: concentration, awareness. Sayvak: devotees. Ant: end. ||35||: 35th stanza
is complete.
There are many different types of concentrations (people focus their minds on).
There are many devotees. Naanak there is no end to it. ||35||
35th Stanza
This stanza describes the second stage of the spiritual journey.
At the beginning, a person can be self-centered. Only the own self and the immediate
family seems to be own, and seems to matter. After to learn that there is a purpose to
human life, our actions are being watched, and we will be judged based on these,
person learns to respect all. Person tries to walk on the righteous path, not just what
serves own self.
As the person gathers spiritual knowledge, one’s mindset is broadened with the reality
of the vast creation that there is a lot more to it all than just a little myself, or my little
family.
There are many types of air, water, fire, gods, goddesses, planets, moons, suns, solar
systems, galaxies, universes. There many different types of sources of life, and many
different languages. There is no end to the creation. God has created many earth-like
planets where the deeds are accounted and living beings can learn many lessons on
these planets.
When the whole map of the limitless creation and a perfect Creator comes in front of the
eyes, the superstitions, the ego, the narrow thinking is eliminated. Person becomes of
broad thought, and mind.
At this stage, a person begins to experience the joy and peace that spirituality has to
offer. The physical world in comparison to the spiritual world is like if someone is really
thirsty, and has access to water, but can only use the water to wash up, cannot drink it
to quench the thirst. This way the thirst can never be quenched, no matter how much
water is available. The spiritual world touches the inner core, as one would feel after to
drink the water that it indeed made a difference. Finally, something has reached to the
core, the soul. From this point, the person wants to progress further and further.
In the scripture, Guru Naanak Dev Ji rejects the idea of offering people heaven after
they die. What is that offer worth for which you have to die first in order to see it?
Instead Guru Ji offers the experiences and reunion with the Lord while still alive and on
earth. Guru Ji warns us that do not progress in your life expecting some grand changes
to occur in your spiritual state after you die. Instead, the state you want to achieve,
achieve it right here while alive.
When one reaches the realm of divine knowledge, person gets the taste of some
difference. This assures in the mind that it indeed is bringing some changes. If what
Guru Ji is offering is coming true to this point just as he described, then very good
chances are the next stages can also come true. Even if we cannot successfully reach
to the higher stages in this life, then the stage we do reach, it will stay with us for
eternity. With God’s blessings, we may get another human body to progress further. At
this stage, person feels some assurance and encouragement to put even more effort
and reach the next stage.
ਤਗਆਨ ਖੰ ਿ ਮਤਹ ਤਗਆਨੁ ਪਰਚੰ ਿੁ ॥
gi-aan khand meh gi-aan parchand.
gi-aan khand: in the realm of divine knowledge. Meh: inside. gi-aan: spiritual
knowledge. Parchand: supreme.
In the realm of divine knowledge, divine knowledge is supreme.
ਤਿਥੈ ਨਾਿ ਤਬਨੋਿ ਕੋਿ ਅਨੰਿੁ ॥
tithai naad binod kod anand.
Tithai: there. Naad: melodies, music. Binod: dramas, wonders. Kod: charms,
fascinations. anand: bliss.
In this realm, one feels the bliss of melodies, wonders, fascinations.
Page 8
ਸਰਮ ਖੰ ਿ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥
saram khand kee banee roop.
Saram: Hard work, endeavor. Khand: domain, realm. Kee: of. Banee: design.
Roop: beauteous form.
The design of the realm of spiritual endeavor is beautiful form.
ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਿੁ ਅਨੂਪੁ ॥
tithai ghaarhat gharhee-ai bahut anoop.
Tithai: there. Ghaarhat: design, construct, shape. gharhee-ai: is constructed, is
shaped. Bahut: very. Anoop: beautiful, magnificent.
There magnificently beautiful designs are constructed.
ਿਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਤਹ ॥
taa kee-aa galaa kathee-aa naa jaahei.
taa kee-aa: belonging to that. galaa: talks, descriptions. kathee-aa: described.
Jaahei: accomplished.
The descriptions of that realm cannot be relayed.
ਜੇ ਕੋ ਕਹੈ ਤਪਛੈ ਪਛੁਿਾਇ ॥
jay ko kahai pichhai pachhutaa-ay.
Jay: if. Ko: anyone. Kahai: speaks of. Pichhai: thereafter. pachhutaa-ay: regrets.
If anyone tries to describe, thereafter only regrets.
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਤਨ ਬੁਤਧ ॥
tithai gharhee-ai surat mat man buDh.
Surat: consciousness, awareness. Mat: intellect. Man: mind. buDh: wisdom.
There, consciousness and intellect are shaped; wisdom in the mind arises.
ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਤਸਧਾ ਕੀ ਸੁਤਧ ॥੩੬॥
tithai gharhee-ai suraa siDhaa kee suDh. ||36||
suraa: gods. siDhaa: enlightened ones, ones above humans and below the gods.
Kee: of. suDh: awareness, wisdom. ||36||: 36th stanza is complete.
There, the awareness of the gods and enlightened ones is constructed. ||36||
36th Stanza
In this stanza, Guru Ji describes the third stage of the spiritual journey.
While in the realm of divine knowledge, person is completely focused on attaining more
and more divine knowledge. While in this stage, person gets a taste of the spiritual bliss
which is like experiencing the bliss of the beautiful melodies, the wonders, the
fascinating charms. Thereafter person becomes more and more interested in this
journey and starts to follow the Lord’s word to shape own self. This lands the person in
the realm of spiritual endeavor.
In this realm, person shapes the own consciousness and intellect to a very beautiful
form by becoming more and more like the Lord. Wisdom arises in the mind to see the
One Creator behind the whole creation, and His divine laws at work. A mere human
attains the same level of awareness as the gods.
ਕਰਮ ਖੰ ਿ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥
karam khand kee banee jor.
Karam: mercy, grace. Khand: realm. Kee: of. Banee: design. Jor: might, power.
The design in the realm of grace is might.
ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥
tithai hor na ko-ee hor.
Tithai: there. Hor: another. ko-ee: anyone.
There is none other.
ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥
tithai joDh mahaabal soor.
joDh: brave ones. Mahaabal: mighty, very powerful ones. Soor: courageous ones.
There brave ones, mighty powerful ones, and courageous ones reside.
ਤਿਨ ਮਤਹ ਰਾਮੁ ਰਤਹਆ ਭਰਪੂਰ ॥
tin meh raam rahi-aa bharpoor.
Tin: them. Meh: inside. Raam: God. rahi-aa: infused, filled. Bharpoor: entirely.
God is infused in them entirely.
ਤਿਥੈ ਸੀਿੋ ਸੀਿਾ ਮਤਹਮਾ ਮਾਤਹ ॥
tithai seeto seetaa mahimaa maahei.
Seeto: sewn to, committed to. Seetaa: stitched, devoted (word is repeated to stress
it). Mahimaa: in praise, glorification. Maahei: in.
In this state, the person is completely devoted to the Lord’s glory.
ਿਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਤਹ ॥
taa kay roop na kathnay jaahei.
taa kay: their’s.
accomplished.
roop:
beautiful appearances.
Kathnay:
described.
Jaahei:
Their beautiful appearances cannot be described.
ਨਾ ਓਤਹ ਮਰਤਹ ਨ ਿਾਗੇ ਜਾਤਹ ॥
naa ohi mareh na thaagay jaahi.
Ohi: they. Mareh: die, die at spiritual level. Thaagay: robbed, robbed of virtues,
deceived by Maya.
They do not die (at spiritual level). They do not get robbed.
ਤਜਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਤਹ ॥
jin kai raam vasai man maahei.
jin kai: in whose. Raam: God. Vasai: resides. Man: mind. Maahei: inside.
In whose minds, God resides.
ਤਿਥੈ ਭਗਿ ਵਸਤਹ ਕੇ ਲੋ ਅ ॥
tithai bhagat vaseh kay lo-a.
bhagat: devotees, saints. Vaseh: reside. Kay: many. lo-a: worlds.
There, the devotees of many worlds reside.
ਕਰਤਹ ਅਨੰਿੁ ਸਚਾ ਮਤਨ ਸੋਇ ॥
karahi anand sachaa man so-ay.
Karahi: experience. Anand: bliss. Sachaa: eternal, God. so-ay: Himself.
They experience bliss as only the eternal Lord is in their minds.
ਸਚ ਖੰ ਤਿ ਵਸੈ ਤਨਰੰ ਕਾਰੁ ॥
sach khand vasai nirankaar.
Sach: truth, the domain where Lord resides, sacred, holy. Vasai: resides. Nirankaar:
formless One, God.
In the holy realm, Lord resides.
ਕਤਰ ਕਤਰ ਵੇਖੈ ਨਿਤਰ ਤਨਹਾਲ ॥
kar kar vaykhai nadar nihaal.
kar kar: after to create. Vaykhai: watches over. Nadar: glance. Nihaal: blissful.
After to create the creation, He watches over with blissful glance.
ਤਿਥੈ ਖੰ ਿ ਮੰ ਿਲ ਵਰਭੰ ਿ ॥
tithai khand mandal varbhand.
Khand: planets. Mandal: solar systems. Varbhand: galaxies/universes. This word
itself represents all the creation created by god Brahma, hence should be our universe.
There are planets, solar systems, universes.
ਜੇ ਕੋ ਕਥੈ ਿ ਅੰ ਿ ਨ ਅੰ ਿ ॥
jay ko kathai ta ant na ant.
Jay: if. Ko: anyone. Kathai: would describe. Ta: then. Ant: end.
If someone was to describe, there is no end to it.
ਤਿਥੈ ਲੋ ਅ ਲੋ ਅ ਆਕਾਰ ॥
tithai lo-a lo-a aakaar.
lo-a lo-a: worlds upon worlds. Aakaar: shapes, Guru Ji is probably trying to describe
something that is even bigger than what we have words for as this line is coming after to
describe the universe.
There, worlds upon worlds, the shapes.
ਤਜਵ ਤਜਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥
jiv jiv hukam tivai tiv kaar.
jiv jiv: as as. Hukam: order, command. tivai tiv: thus thus, in that way, accordingly.
Kaar: action, operation.
As is the order, the operations run accordingly.
ਵੇਖੈ ਤਵਗਸੈ ਕਤਰ ਵੀਚਾਰੁ ॥
vaykhai vigsai kar veechaar.
Vaykhai: watches over, sustains. Vigsai: rejoices. Kar: after to do. Veechaar:
contemplate, consider.
With consideration, Lord sustains the creation, and rejoices.
ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥
naanak kathnaa karrhaa saar. ||37||
Kathnaa: to describe. Karrhaa: hard, tough. Saar: iron. ||37||: 37th stanza is
complete.
Naanak, to describe (all this) is difficult as (eating) iron. ||37||
37th Stanza
This stanza covers last two of the total of five stages of the spiritual journey.
While in the third realm, person is shaping their own self by mediating on the Lord’s
name and adapting His virtues. Lord is merciful and bestows His grace upon His
devotees. With the grace, person enters the fourth realm called the realm of divine
grace.
In this realm, the devotees of many worlds reside. They are completely immersed and
devoted to singing Lord’s praises. Due to Lord’s grace, they have enormous spiritual
strength. As such, they never die at spiritual level. The vice and Maya cannot rob or
deceive them in anyway as they possess the knowledge of the reality behind the
physical world. As they are blessed by the Lord, they do not fear anything. These
people are very brave, courageous, and very powerful. By being infused in the Lord,
they are always in blissful and ecstatic state.
The fifth and the final realm is called the Holy realm where Lord Himself resides. In this
stage, the person’s soul completely merges with the Lord. It is like a bucket full of water
is sitting in the ocean. The whole water has become one except the bucket (the human
body) is only surrounding the water. Once the bucket (the human body) is removed,
there is no difference between that soul and the Lord.
Here the person can witness that after to create a vast creation, God is taking care of it
all with joy and consideration. The person can see the vast creation of countless
planets, solar systems, universes, which are beyond any kind of calculations. The
whole creation is operating as the Lord commands. Now the person can see it with
their own eyes that to fully describe it is an impossible task.
ਜਿੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਤਨਆਰੁ ॥
jat paahaaraa Dheeraj suni-aar.
Jat: to control the body from vice, keeping the body pure. Paahaaraa: The goldsmith’s
shop. Dheeraj: patience. suni-aar: the goldsmith.
Keeping the body pure from vice, let this be the goldsmith’s shop.
patience be the goldsmith.
Let the
ਅਹਰਤਣ ਮਤਿ ਵੇਿੁ ਹਥੀਆਰੁ ॥
ahran mat vayd hathee-aar.
Ahran: anvil, an iron block upon which the goldsmith repairs the gold. Mat: intellect.
Vayd: spiritual knowledge. This word also means the Hindu scriptures, and it also
means the scriptures relating to spiritual matters. The distinction is made based on the
context it is being used. Here the subject is not Hindu religion; therefore, it is used as a
general word referring to spiritual knowledge. hathee-aar: tools such as the hammer
used to shape the gold.
Let the intellect be the anvil. Let the divine knowledge be the tools.
ਭਉ ਖਲਾ ਅਗਤਨ ਿਪ ਿਾਉ ॥
bha-o khalaa agan tap taa-o.
bha-o: fear, fear of the death. Khalaa: bellows, a narrow round and long tool with hole
in the middle constructed to blow the air through it to keep the fire going. Agan: fire.
Goldsmiths use the fire to melt the gold. tap taa-o: hard work, putting huge effort
towards something.
Let fear of the death be the bellows. Let the spiritual endeavor be the fire.
ਭਾਂਿਾ ਭਾਉ ਅੰ ਤਮਰਿੁ ਤਿਿੁ ਢਾਤਲ ॥
bhaaNdaa bhaa-o amrit tit dhaal.
bhaaNdaa : container in which the goldsmith collects the melted gold. bhaa-o : love,
love for the Lord. Amrit: a drink for the soul that gives the soul immortality, Naam is
the source of this nectar, ambrosia of immortality. Tit: in that, in that (bowl). Dhaal:
melt then collect, goldsmith melts the gold then collects it into the container.
Let God’s love be the container. In this love, collect the nectar of immortality.
ਘੜੀਐ ਸਬਿੁ ਸਚੀ ਟਕਸਾਲ ॥
gharhee-ai sabad sachee taksaal.
gharhee-ai: construct, shape. Sabad: word, Guru’s word such as the ones we are
reading right now. Sachee: moral, virtuous, sacred. Taksaal: workshop, a place
where coins are constructed.
The divine word is constructed in (such) sacred workshop.
ਤਜਨ ਕਉ ਨਿਤਰ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥
jin ka-o nadar karam tin kaar.
jin ka-o: upon whom. Nadar: glance of grace. Karam: mercy, blessing. Tin: those.
Kaar: activity.
Upon whom God bestows His blessing with His gracious glance, this is their
activity.
ਨਾਨਕ ਨਿਰੀ ਨਿਤਰ ਤਨਹਾਲ ॥੩੮॥
naanak nadree nadar nihaal. ||38||
Nadree: one with the gracious glance, God. Nadar: glance of grace. Nihaal: blissful
state, ecstatic state. ||38||: 38th stanza is complete.
Naanak, with the gracious Lord’s merciful glance, the person reaches the blissful
state. ||38||
38th Stanza
This is the last stanza of Japji Sahib prayer. It summarizes the whole prayer in a very
compressed form. Here Guru Ji uses the goldsmith’s workshop as an example to teach
us how to walk on the spiritual path.
Keep the body pure from vice and any intoxicants. Then it will be a suitable workshop
for the spiritual journey.
Be patient while walking on this path as things will not happen overnight. It may take
multiple human lives, let alone days or years to reach the final destination. But one will
see the progress within this life as well. So don’t give up, keep putting the effort you
reasonably can with patience.
Use the spiritual knowledge, like the prayer we are reading right now, as the hammer to
control and shape the mind. Keep death in mind, and use this fear to encourage
yourself to put more and more effort and keep the fire of spiritual endeavor burning.
Keep love for the Lord in your heart. Adapt God’s virtues, and remember Him all the
time. This way you receive the nectar of immortality.
Lord’s word is constructed while in such sacred state. When reading this sacred word,
it will also take you to the same state. Use the sacred word as a bridge to reach to the
Lord.
However, all this can be done only by those who are blessed by the Lord Himself. It is
not up to the people to choose this activity.
It is by the Lord’s grace, the final blissful state is attained.
ਸਲੋ ਕੁ ॥
salok.
Salok: a small song. This is added at the end of the Japji Sahib prayer to mark the
ending.
Ceremonial song.
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਤਪਿਾ ਮਾਿਾ ਧਰਤਿ ਮਹਿੁ ॥
pavan guroo paanee pitaa maataa Dharat mahat.
Pavan: air, breath, the life’s sustenance. Guroo: Guru, spiritual teacher, Gu = light,
roo = darkness. Guru means one who brings in the spiritual light and the ignorance
departs. Paanee: water. Pitaa: father. Maataa: mother. Dharat: earth. Mahat:
great.
As the air is essential for life, Guru is essential for the spiritual life. The water is
like a father for all. The earth is a great mother for everyone.
ਤਿਵਸੁ ਰਾਤਿ ਿੁਇ ਿਾਈ ਿਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਿੁ ॥
divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.
Divas: daytime. Raat: nighttime. du-ay: both. daa-ee daa-i-aa: players of a game,
players of hide and seek game where some kids hide and one tries to find them.
Khaylai: plays. Sagal: whole. Jagat: world.
Day and night are both players (of the hide and seek game). The whole world is
playing (with the day and night).
ਚੰ ਤਗਆਈਆ ਬੁਤਰਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਿੂਤਰ ॥
chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.
chang-aa-ee-aa: the good deeds. buri-aa-ee-aa: the bad deeds. Vaachai: watches,
judges. Dharam: Dharam Rai, the king of justice. Hadoor: in the presence, in the
presence of the Lord.
In Lord’s presence, Dharam Rai judges the good and the bad deeds.
ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਿੂਤਰ ॥
karmee aapo aapnee kay nayrhai kay door.
Karmee: as per deeds. aapo aapnee: each one’s own. Kay: many. Nayrhai: near.
Door: far.
As per everyone’s own deeds, many come near to the Lord, and many get further
away from Him.
ਤਜਨੀ ਨਾਮੁ ਤਧਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਤਲ ॥
jinee naam Dhi-aa-i-aa ga-ay maskat ghaal.
Jinee: those ones. Naam: God’s Name. Dhi-aa-i-aa: recited. ga-ay: departed.
Maskat: endeavor, hard work. Ghaal: successful, fruitful.
Those people who recited the Lord’s Naam, departed the world with successful
hard labor.
ਨਾਨਕ ਿੇ ਮੁਖ ਉਜਲੇ ਕੇਿੀ ਛੁਟੀ ਨਾਤਲ ॥੧॥
naanak tay mukh ujlay kaytee chhutee naal. ||1||
Tay: those. Mukh: faces. Ujlay: radiate, shine brightly. Kaytee: many. Chhutee:
liberated. Naal: along. ||1||: sloak is complete.
Naanak, their faces shine brightly. Many more are liberated along them. ||1||
Salok
This world is like a play, where the living beings are busy playing their lives. Their
deeds are being monitored carefully. Some people are getting further and further from
the Lord due to their bad deeds. Some, due to their good deeds, are getting closer and
closer to the Lord. The people who put significant hard labor towards their spiritual
journey, those saints appear graceful in the Lord’s court. While they were on earth, they
put many other people on the right path towards God. These people also get liberation
because of the saint’s efforts. On the spiritual journey, Guru is essential as air is for
living.
If God is love and compassionate, then why so much suffering in the world?
The Lord has established a system to run the universe. For spiritual judgment the
following applies:
1. Take shelter under God’s sanctuary.
OR
2. As you sow, so you reap and be judged by the Judge of the Righteousness. He
is called Dharam Rai, or Daram Raj. He is an angel God has assigned the
responsibility to execute the corresponding divine law. .
Page 38, 39 for references:
ਧਰਮ ਰਾਇ ਨੋ ਹੁਕਮੁ ਹੈ ਬਤਹ ਸਚਾ ਧਰਮੁ ਬੀਚਾਤਰ ॥
Dhharam Rai noo hukam hai behei saccha dhharam beechar ||
The Lord has ordained the Righteous Judge (Dharam Rai), to execute the divine law.||
ਿੂਜੈ ਭਾਇ ਿੁਸਟੁ ਆਿਮਾ ਓਹੁ ਿੇਰੀ ਸਰਕਾਰ ॥
Dhoojai bhaae dhusatt aatamaa ohu taeree sarkaar||
The souls entangled in the love of Maya are evil. They are the ones you govern over. ||
ਅਤਧਆਿਮੀ ਹਤਰ ਗੁਣ ਿਾਸੁ ਮਤਨ ਜਪਤਹ ਏਕੁ ਮੁਰਾਤਰ ॥
Adhhiaathamee Har gun taas mann japehi ek Muraar ||
The spiritual souls, the Lord’s virtues reside within their minds; they remember One
Lord. ||
ਤਿਨ ਕੀ ਸੇਵਾ ਧਰਮ ਰਾਇ ਕਰੈ ਧੰ ਨੁ ਸਵਾਰਣਹਾਰੁ ॥੨॥
Tin kee saevva Dhharam Rai karai Dhhann Savaaranehaar ||2||
Dharam Rai shall serve them. Great is the Lord who adorns them (saints). ||2||
So from the two given choices, people are free to choose one or the other path.
1. By taking Lord’s shelter you are setting yourself on the path to reunite with the
Lord. Even if it takes you multiple human lives, at least you are on the right path.
The progress you make will remain with you for eternity and your soul will have a
place hereafter. Your soul will not be subject to Dharam Rai’s judgment. You
may even receive forgiveness from the Lord, and your accounts may altogether
be wiped.
Page 1348
ਤਸਮਰਿ ਨਾਮੁ ਤਕਲਤਬਖ ਸਤਭ ਕਾਟੇ ॥ ਧਰਮ ਰਾਇ ਕੇ ਕਾਗਰ ਿਾਟੇ ॥
Simrat Naam kilbikh sabh kaattae|| Dharam Rai ke kaagar faattae ||
By meditating, remembering the Naam, all the sins have been erased.||
The accounts held by Dharam Rai are torn up (meaning received forgiveness). ||
2. If you are taking the second route, you will be presented to Dharam Rai. If you
are a sinner, you will receive great punishments, and may be thrown back into
cycle of birth and death starting with the lowest life. You may not receive any
physical body to reside, and soul left to be tormented. You may even end up
under the demons’ control. If you are a good soul who believes in doing deeds,
then still no hope of meeting the Lord, but may get reward for your good deeds
from Dharam Rai. If you believe in other gods and goddesses and doing good
deeds, still no hope of salvation, but may attain favors from those gods.
God is not punishing anyone. He has provided the knowledge of His divine laws, and
free will to create your path. But sinners are punishing themselves by not following the
righteous path. If anyone seeks Lord’s refuge, they can be cleansed and reunited with
Him. No one is hopeless.
Page 1425:
ਪਾਪੀ ਕਰਮ ਕਮਾਵਿੇ ਕਰਿੇ ਹਾਏ ਹਾਇ ॥
Paapee karam kamaavadhae karadhae haae haae ||
The sinners act and create bad karma, and then they weep and wail, hai hai. ||
ਨਾਨਕ ਤਜਉ ਮਥਤਨ ਮਾਧਾਣੀਆ ਤਿਉ ਮਥੇ ਧਰਮ ਰਾਇ ॥੯॥
Naanak jio(n) mathhan maadhaaneeaa(n) tio mathhae Dharam Rai ||9||
Naanak, as the churning sticks churn the milk to get butter, similarly, Dharam Rai
churns the sinners. ||9||
Who is the Sikh Guru?
At present Sikh Guru is our scripture, Guru Granth Sahib. Guru Naanak Dev Ji has
formed a bridge between God and humans through the Holy Word that is inscribed in
the Granth. Always remember, it is only what is written within Guru Granth Sahib that is
blessed with the Guruship. No writings outside of the Guru Granth Sahib have received
any blessings from any of the Guru Sahib Jis.
Page 982
ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਤਵਤਚ ਬਾਣੀ ਅੰ ਤਮਰਿੁ ਸਾਰੇ ॥
Baanee Guru Guru hai baanee vich baanee amrit saaree||
Guru’s word is the Guru. Guru is the word (not the physical body). Within this word, the
most pure, the holy, the immortalizing nectar is contained.
ਗੁਰੁ ਬਾਣੀ ਕਹੈ ਸੇਵਕੁ ਜਨੁ ਮਾਨੈ ਪਰਿਤਖ ਗੁਰੂ ਤਨਸਿਾਰੇ ॥੫॥
Gur Baanee (Gurbani) kehai sewak jan maanai pertakh Guru nistaare||5||
If His humble servant believes and acts according to the words of the Guru, then Guru
evidently emancipates him. ||5||
Was Guru Naanak Dev Ji a saint or a prophet?
Many people talk about Guru Naanak Dev Ji as if he was a saint, who meditated on
Lord’s name and achieved spiritual bless. But this is not what Guru Naanak Dev Ji said
about himself. Guru Ji claimed that God Himself has sent Guru Ji to reveal His
message, and the gurbani Guru Ji is revealing is coming from God Himself. Please see
two references below and there are many more in the scripture.
Page 150
ਪਉੜੀ ॥
Pauree:
Stanza (is starting)
ਹਉ ਢਾਢੀ ਵੇਕਾਰੁ ਕਾਰੈ ਲਾਇਆ ॥
Hao Dtaadtee Vaekaar Kaarai Laeia ||
I am musician, who was out of work, Lord put me into service.
(Please remember from the second stanza, under God’s order, some souls are destined
to sing Lord’s glories. Guru Ji is also one of these special souls. The word used for
musician implies a musician who sings King’s glories.)
ਰਾਤਿ ਤਿਹੈ ਕੈ ਵਾਰ ਧੁਰਹੁ ਿੁਰਮਾਇਆ ॥
Raath Dhihai Kai Vaar Dhurahu Furamaeia ||
To sing His Praises day and night, Lord gave me this order right from the start (of time).
ਢਾਢੀ ਸਚੈ ਮਹਤਲ ਖਸਤਮ ਬੁਲਾਇਆ ॥
Dtaadtee Sachai Mehal Khasam Bulaeia ||
My revered Lord called me, His musician, to His divine mansion.
ਸਚੀ ਤਸਿਤਿ ਸਾਲਾਹ ਕਪੜਾ ਪਾਇਆ ॥
Sachee Sifat Salaah Kaparaa Paeia ||
He dressed me in the robes of His divine praise and glory.
ਸਚਾ ਅੰ ਤਮਰਿ ਨਾਮੁ ਭੋਜਨੁ ਆਇਆ ॥
Sachaa Amrit Naam Bhojan Aaeia ||
Eternal Ambrosial Nectar of the Lord’s Naam arrived as spiritual food.
ਗੁਰਮਿੀ ਖਾਧਾ ਰਤਜ ਤਿਤਨ ਸੁਖੁ ਪਾਇਆ ॥
Gurmati Khadhha Rajj Tin Sukh Paeia ||
By following the Guru's Teachings, (Sikhs) ate this (food) to their fulfilment; they
attained peace.
ਢਾਢੀ ਕਰੇ ਪਸਾਉ ਸਬਿੁ ਵਜਾਇਆ ॥
Dtaadtee Karae Pasaao Sabad Vajaeiaa ||
Musician bestows mercy by singing Lord’s word.
ਨਾਨਕ ਸਚੁ ਸਾਲਾਤਹ ਪੂਰਾ ਪਾਇਆ ॥੨੭॥
Naanak Sach Saalaahei Pooraa Paeia ||27||
Naanak, by praising the eternal Lord, the Perfect Lord is attained. ||27||
Page 722
ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਿੈਸੜਾ ਕਰੀ ਤਗਆਨੁ ਵੇ ਲਾਲੋ
Jaisee Mai Aavai Khasam Kee Baanee Taisaraa Karee Gian Vae Laalo ||
As the Lord’s word comes to me, such knowledge attain from me, Oh Laalo (a person’s
name).
What is Naam?
God’s greatest gift to humanity is his Naam, which Guru Ji calls the highest of the high.
It is called even higher than God as Naam has the power to turn humans into God. All
the Gurbani that is included in the Guru Granth Sahib has been blessed with Guruship.
It all is a source of Naam. A person can take any stanza and meditate on the Lord.
Naam is like a bridge between the soul and the Lord. Just as if we speak angry words,
the words generate the similar emotions in others. Similarly, the sacred state Guru
Naanak Dev Ji was in when the Gurbani was relayed, when we recite his words the
words take us to the same state as well.
The Naam is also a source of amrit (immortalizing nectar). Due to the wealth of Naam,
God bestows His virtues to the devotees, hence making the humans more and more
like Himself. Just as two piece of the same metal can be combined to make one piece.
Similarly as we attain more and more virtues from the Lord, we become more and more
like Him. Eventually God bestows His forgiveness and reunites us with Him.
However, ultimately it is in God’s control to bless the soul with virtues, or to reunite the
soul with Himself. We can never achieve any of it with our own effort.
God is eternal, and His Naam is eternal. Similarly the spiritual wealth attained by
meditating on God’s Naam is also eternal. This wealth remains with the soul for
eternity, not just while in the human body. According to this wealth, the souls are
elevated or lowered in their status.
Page 288:
ਸਾਤਥ ਨ ਚਾਲੈ ਤਬਨੁ ਭਜਨ ਤਬਤਖਆ ਸਗਲੀ ਛਾਰੁ ॥
Saath na chaale bin bhajan bikhia sagali chharr ||
Except the spiritual wealth, nothing goes along, all else is useless poison. ||
(When the person dies, leaves behind all the physical wealth, none of it goes along. It
is all useless for the soul. Only the spiritual wealth goes along)
ਹਤਰ ਹਤਰ ਨਾਮੁ ਕਮਾਵਨਾ ਨਾਨਕ ਇਹੁ ਧਨੁ ਸਾਰੁ ॥੧॥
Har Har Naam Kaamavana Naanak eh dhan saar ||1||
Accumulate Naam of the Lord. Naanak, this is the most excellent, useful wealth. ||1||
Page 295:
ਹਤਰ ਧਨ ਕੇ ਭਤਰ ਲੇ ਹੁ ਭੰ ਿਾਰ ॥
Har dhan kae bhar laehu bhanddaar ||
Fill up your stocks with the wealth of the Lord. ||
This advice, to collect the spiritual wealth now that we have the human body is repeated
over and over in Guru Granth Sahib. Even the gods desire the human body just for this
purpose to collect the spiritual wealth and raise their status. Remember, it is only the
human body that has received God’s blessing to attain this wealth.
What is Maya?
Maya is the physical world that consists of three attributes: Rajja, tamaa, satto.
Rajja is the layer where we have many desires relating to the physical world. Tamaa is
a layer where we have restless excessive yearnings, compulsions, impulses and strong
emotions such as hate, anger. Satto is a layer where person attempts to become pure
by doing good deeds such as offering prayers, donating to help the poor, but the person
is still attached to own ego. In this state the person is good, but is not detached from
the physical world.
Maya creates duality in our mind meaning we think there are other forces at work.
Other people have some control. But in reality only One God has all the control. Due to
the influence of Maya we see more than One which is called duality. It is like a rope is
sitting in the dark and we get scared that it is a snake. When the light, the knowledge
comes, we see that it was nothing but a rope. Similarly, God is the one in charge,
everything is under His control. Nobody else can do anything on their own. But due to
the influence of Maya, we have hard time believing this.
God is everyhwhere but at the same time He is beyond Maya. One can imagine this
using an example of a room where there is air, there is also sunlight, and there is also
scant. They are all co-existing in the same space, but are not interfering with each
other to exist. For example, the scant is not interfering with the sunlight. This is just for
visualizing purposes only. Similarly even though God is everywhere, yet He is
uninfluenced and detached from everything at the same time. God’s state is called the
fourth state.
Why do we meditate?
Our souls emanated out of God at the beginning of time, hence, our souls have the
same qualities, same virtues as the Lord. When we are learning about God, we are
also learning about our true nature and our ultimate destination. For example, just as
God, our souls are also timeless, indestructible. Just as God, we should also be
fearless, without enmity, beyond births and death. However due to our mind’s confusion
due to Maya we experience many negative emotions such as fear, hatred, greed, overly
attachments to this world which results in mental disturbances, separation from the Lord
and hereafter reincarnation.
Guru Naanak Dev Ji warns us of five demons, also called thieves, or in modern
language we can call them negative energies that destroy our spiritual wealth. These
five demons are: lust, anger, greed, arrogance, Maya. Instead of using these energies
as tools for our benefit, we let these demons control us, and plunder our spiritual wealth.
These negative energies being out of control in our minds cause us many spiritual
illnesses that separate us from the Lord. Under their influence we commit bad deeds
and lose our virtues. For example, under the influence of anger, we hate people, we
have no patience, we even violate others’ rights. This way we lose the virtues of love,
forgiveness and patience. God’s name protects us from these thieves
Page 626
ਗੁਰ ਕਾ ਸਬਿੁ ਰਖਵਾਰੇ ॥ ਚਉਕੀ ਚਉਤਗਰਿ ਹਮਾਰੇ ॥
Gur Kaa Sabadh Rakhavaarae || Choukee Chougiradh Hamaarae ||
Guru’s word is the protector. The word is the guard on our all four sides.
ਰਾਮ ਨਾਤਮ ਮਨੁ ਲਾਗਾ ॥ ਜਮੁ ਲਜਾਇ ਕਤਰ ਭਾਗਾ ॥੧॥
Raam Naam Man Laagaa || Jam Lajaae Kar Bhaagaa ||1||
With the Guru’s word, mind is attached to the Lord. The demon runs away in shame.
We meditate, recite God’s Name so we can develop the habit of always remembering
God with every breath effortlessly. Even if we remember God all the time, it still is a
good practice to reserve some time to completely immerse in Lord’s remembrance.
Just as we take our medication on time, same way it is a good practice to take the
spiritual medication of God’s Naam from the vice. Please also read What is Naam? for
details.
How do we meditate? Guru Ji asks us to keep the mind focused within the body,
prohibit it from wandering in the world. By habit it keeps running outside, and we should
keep bringing it back. While meditating on Lord’s Naam, we focus the mind within the
body. This brings peace and rest to the mind, and also gives us practice on how to
keep the mind within the body.
Where do we focus the mind within the body. Technically there are five places where
mind can be focused: at the belly button, at the heart, at the throat, at the forehead
between the eyes, and finally in the head. In the scripture I have come across the two
places: the heart and the head. Both work out greatly. With practice, person can feel
the mind automatically focusing at the appropriate level.
In brief, to meditate, keep the mind focused within the body and recite God’s name,
Waheguru, or any other name, or any stanza.