I feel
the stanzas 35 and 36 of Japji address the way out to explore the actual
spiritual goal, and it should be an ultimate goal of every Gursikh.
Please also read another related stanza of Japji given below to grasp
the depth of the spiritual approach the Guru asks his followers to
embrace. These stanzas are about those followers who are led to a
special state of mind through which they realize the ultimate truth, our
Creator. It appears that the followers are led together by the Guru to a
special state of mind and they start walking with him effortlessly.
These stanzas, number 35 and 36, are on 7 and 8, SGGS:
ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥
Ḏẖaram kẖand kā eho ḏẖaram.
(As said earlier) The realm of righteousness is to practice dharma.
Earlier in the Japji, the Guru has already explained how Akalpurakh
has established the earth: a place to practice the righteous deeds free
from exploitation, selfishness, and conceited behavior; therefore, this
is the realm of righteousness. (That is what pleases Him).
ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
Gi▫ān kẖand kā ākẖhu karam.
(After that) now understand (let me tell you) the realm of knowledge.
The Guru explains
his followers to understand what the realm of knowledge is and what the
duties are to be performed in its context. First one should get out of
small circles and realize that numerous revered personalities are His
creations (in the next verses, the Guru makes this clear); he takes the
followers away from the citadel of religious exploitation; his message
is: instead of sticking to any of them, get attached to the Creator:
ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥
Keṯe pavaṇ pāṇī vaisanṯar keṯe kān mahes.
There are many winds, waters, fires, Krishnas and Shivas.
Only one Shiva and one Krishan were known in the society the Guru lived; why the Guru is saying that there are many like them? Obviously, he shares with his followers that Akalpurakh has created many kinds of Shivas and Krishnas; therefore stick to their Creator instead.
ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
Keṯe barme gẖāṛaṯ gẖaṛī▫ahi rūp rang ke ves.
Akalpurakh has created numerous Brahamas in different forms and attires.
There are many like Brahama.
When an established entity is called one of numerous, the importance of
that entity is deemed as insignificant compared to the Creator. After
reading such statements of the Guru, Mr. Dayanand Aryasmaji oozed out poison against First Nanak in one of his books.
ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥
Keṯī▫ā karam bẖūmī mer keṯe keṯe ḏẖū upḏes.
There are numerous earths and mountains and His devotees like Dhru and their teachings.
ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥
Keṯe inḏ cẖanḏ sūr keṯe keṯe mandal ḏes.
There are numerous Indra Devtas, Moons, Suns and universes and countries.
Also there are numerous Indra (not one Indra), moons (not one), suns (not one), universes (not one), and countries (not only India); it is Ekankar, who creates all.
ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
Keṯe siḏẖ buḏẖ nāth keṯe keṯe ḏevī ves.
There are numerous Sidhas, Budhas, Yogi-Masters, and Devis in different attires.
ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥
Keṯe ḏev ḏānav mun keṯe keṯe raṯan samunḏ.
There are numerous demi-gods, demons, silent sages, and the oceans of jewels.
ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥
Keṯī▫ā kẖāṇī keṯī▫ā baṇī keṯe pāṯ narinḏ.
There are many kinds of lives, numerous languages, and numerous kings and emperors.
ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥
Keṯī▫ā surṯī sevak keṯe Nānak anṯ na anṯ. ||35||
Oh Nanak! There are numerous kinds of servants in Ekankar’s meditations without any limit.
The Guru
states that in His creation, there are numerous kinds of people and
things that cannot be counted; the followers are advised to stick to the
Creator instead of sticking to various entities He created. In a
nutshell, one must realize that Ekankar is infinite and His creation is beyond counting. This is the realm of knowledge one must know to progress toward the real Master. When forgetting Him, one looks only at Ekankar’s created
people believing them only to be extraordinary, one inclines to
individual entity worshipping; however, the realm of knowledge
introduces the mortals to His big family by breaking the narrow
boundaries built by some religion-controllers and profiteers. The idea
continues through the next stanza:
ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥
Gi▫ān kẖand mėh gi▫ān parcẖand.
In the realm of knowledge, only knowledge dominates.
When knowledge about His all creation is obtained, one lives according
to it instead of following the established but insubstantial and
trifling ideas. This way, one doesn’t act out of shallow knowledge, but
out of the vast knowledge that connects one to Akalpurakh’s big family and infinity.
ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥
Ŧithai nāḏ binoḏ kod anand.
In that realm, celestial sounds, amusement, and joy proceed.
In that state of mind, where all knowledge about His big family and
infinity dominates, one’s experience of celestial sounds, amusement and
joy is materialized. Once one obtains vast knowledge of divinity, one
needs to make strong efforts to make progress in spiritual progression.
Page 8
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥
Saram kẖand kī baṇī rūp.
In the realm of efforts, formation is beautiful.
After having knowledge about His infinite creation, one’s mind starts
improving beautifully. Why? The answer is in the next verse:
ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
Ŧithai gẖāṛaṯ gẖaṛī▫ai bahuṯ anūp.
In that realm, the mind is overhauled and it becomes incomparably beautiful.
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥
Ŧā kī▫ā galā kathī▫ā nā jāhi.
Things about that kind of incomparable mind cannot be expressed.
ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Je ko kahai picẖẖai pacẖẖuṯā▫e.
If a person tries to express about that beautiful mind, he or she must repent afterwards (because it is actually beyond words).
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥
Ŧithai gẖaṛī▫ai suraṯ maṯ man buḏẖ.
(With
the support of the realm of knowledge) In the realm of efforts,
intuitive consciousness, intellect, and understanding are shaped.
Knowledge of knowing Akalpurakh’s big family
is not limited to our surroundings but well expanded far beyond. The
mind becomes fine by overcoming the flaws it has obtained because of
limited and narrow knowledge.
ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥
Ŧithai gẖaṛī▫ai surā siḏẖā kī suḏẖ. ||36||
In that realm of efforts, the understanding that Devtas and Sidhas have is developed (shaped/obtained).
With that progression through fine intellect, the mortal gets elevated to the next level also known as the realm of Ekankar’s grace where His acceptance actually occurs. Now the Guru tells how Ekankar’s grace comes and how does it affect the Guru’s followers. They realize that Ekankar’s
dominating ordinance is in control of the universe and beyond; then His
ordinance is realized that may come in any form. Those people, who
claim that the Creator approves them only, appear to be foolish and
ignorant filled with sense of foreboding. Actually nothing is in the
hand of anyone or any religion. His Ordinance controls everyone and
everything as stated in the stanza number 33:
ਆਖਣਿ ਜੋਰੁ ਚੁਪੈ ਨਹ ਜੋਰੁ ॥
Ākẖaṇ jor cẖupai nah jor.
Neither we have power to speak, nor we have power to be silent.
ਜੋਰੁ ਨ ਮੰਗਣਿ ਦੇਣਿ ਨ ਜੋਰੁ ॥
Jor na mangaṇ ḏeṇ na jor.
We have no power to ask/beg or to give away (anything).
ਜੋਰੁ ਨ ਜੀਵਣਿ ਮਰਣਿ ਨਹ ਜੋਰੁ ॥
Jor na jīvaṇ maraṇ nah jor.
We have no power to live, or power to die.
ਜੋਰੁ ਨ ਰਾਜਿ ਮਾਲਿ ਮਨਿ ਸੋਰੁ ॥
Jor na rāj māl man sor.
It is not in our control to obtain power to rule or to have wealth that creates commotion in the mind.
ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥
Jor na surṯī gi▫ān vīcẖār.
We have no power to understand the divine knowledge, or to meditate.
ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥
Jor na jugṯī cẖẖutai sansār.
We have no power, which can liberate us from this world.
Then who has all this power? The Guru answers in the next verse:
ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥
Jis hath jor kar vekẖai so▫e.
Ekankar, who has all this power, creates and watches His creation.
Thus there is only one, who has this mighty power, and it is the Master
of the universe, who after fashioning the creation exercises His power
to watch it.
ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥
Nānak uṯam nīcẖ na ko▫e. ||33||
Oh Nanak! There is no one high or low (in His consideration).
It is we who have a habit of seeing people as low or high. The Guru, while addressing Prabh’s mighty power and our being powerless, also hints at manmade races or castes, and he also tells that for Prabh, there is no such thing like caste or race.
In pursuit of the happiness that never ends, the Guru followers follow
the Guru and obtain all knowledge about the Creator, His infinite power,
kindness, care, and His visible and invisible creations. Settling their
minds in harmony with the Creator’s infinite ordinance, they live by
doing only virtuous deeds. To rise to that level, they over come every
thought that can trigger uncontrollable game that can zero their good
efforts of becoming one with the Creator, and that is what the Guru
wants and expects from them. Thus knowing the Creator first, then
realizing in what way one can become one with Him, the Guru followers
finish their spiritual life-journey as victorious. In their eyes,
performing the mundane affairs without personally attaching to anyone or
anything is a virtuous duty assigned by none but the Creator. Then
religion doesn’t become a bond but a source of the ultimate freedom.
Wishes
Gurdeep Singh
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