Japji Sahib - Pauri 2

Dear Members,

In this posting, I share with you my deliberations and the resulting understanding of the 2nd Pauri of Japji Sahib.

In the 1st Pauri, Guru Sahib has asked us to merrily harmonise ourselves with the ‘Hukam’. In this Pauri Guru Sahib has not elaborated on what this ‘Hukam’ is and what creates it. Guru Sahib is preparing us, may be later on in Siri Guru Granth Sahib he may through light on these issues.

With this background of 1st Pauri and Mool Mantra, I study the 2nd Pauri.

In the first sentence Guru Sahib says:

hukmI hovin Awkwr hukmu n kihAw jweI ] hukmee hovan aakaar hukam na kahi-aa jaa-ee.

Guru Sahib says that by the ‘Hukam’ of ‘Karta Purakh’ the forms come into existence.

Guru Sahib immediately adds that the ‘Hukam’ cannot be stated. The question that arises now is why it cannot be stated? When something happens in ones life, the individual knows that this was his ‘Hukam’, then why it cannot be stated? On further thinking I realise that what happens in the life of an individual – positive or negative – is the impact of the ‘Hukam’, which is not the ‘Hukam’ proper. ‘Hukam’ when implemented creates an impact on the life of an individual, which one can feel and know; what we know is only the effect of ‘Hukam’ and not the ‘Hukam’ proper. We really have no knowledge of the ‘Hukam’. ‘Hukam’ is the precursor of the impact i.e. effect. When the ‘Hukam’ got designed we did not know any thing about it. We live in present, it is natural that we will not know what ‘Hukam’ awaits to impact on our lives next. With this realisation, I understand why Guru Sahib said that ‘Hukam’ cannot be stated. I move on to the next sentence.

hukmI hovin jIA hukim imlY vifAweI ] hukmee hovan jee-a hukam milai vadi-aa-ee.

Once one has understood that the ‘Absolute’ is the ‘Karta Purakh’ there is no question to be answered for this line, which says, that because of the ‘Hukam’ beings come into this world and it is because of the ‘Hukam’ that glory and greatness is achieved by the individuals. Guru Sahib through these sentences is conveying the spread over which the ‘Hukam’ impacts. Now I go to the third sentence.

hukmI auqmu nIcu hukim iliK duK suK pweIAih ] hukmee utam neech hukam likh dukh sukh paa-ee-ah.

The first part of the sentence is clear; it says that because of his ‘Hukam’ one acquires an evolved level or degrades to a low level.

The second part of the sentence, which has the word ‘likh’, which means ‘written’ raises questions in my mind. Why ‘Karta Purakh’ who is ‘Nirakaar’ be writing any thing? Written text is the need for those like us who have ‘Akaar’. I start looking for what can be the implied meaning of this word ‘likh’.

When we humans want to give and order (Hukam) for implementation, we write it down. This written command is the end result of the process that designs the command/order.

There is another question that arises in my mind due to the use of the word ‘likh’. In popular usage it means preordained. If this is the meaning than nothing is to be done just live the life as it comes, nothing can be changed, no improvement if possible, it is all fixed; it is preordained.

If it was so, then why did our Gurus invest their lives to bring about a change in individuals and the society - not one but ten lives? Our Guru Sahibs knew every thing – what is possible and what is not, yet they worked for the change and succeeded also. What our ancestors were 500 years ago and what we are today is a proof of their success. This makes me conclude that every thing is not preordained; things can be changed, ‘Hukam’ is not preordained; through their lives and achievements our Guru Sahibs have show us the way.

If Hukam is not preordained then it cannot be an out come of a static but a dynamic cosmic process, which in a sense writes it; that is why Guru Sahib has used the word ‘likh’. This is the way I understand this sentence and precede to the next sentence.

ieknw hukmI bKsIs ieik hukmI sdw BvweIAih ] iknaa hukmee bakhsees ik hukmee sadaa bhavaa-ee-ah.

This sentence is simple and straight which tell that ‘Karta Purakh’ thorough his ‘Hukam’ bestows his grace on some and makes some go round and round. Here again Guru Sahib is giving and idea of the domain in which the ‘Hukam’ is effective.

The next sentence is:

hukmY AMdir sBu ko bwhir hukm n koie ] hukmai andar sabh ko baahar hukam na ko-ay.

Guru Sahib is telling us one gets only what comes within the domain bound by the ‘Hukam’ of ‘Karta Purakh’. Out side the boundary set by this ‘Hukam’ no one gets anything. The next sentence is:

nwnk hukmY jy buJY q haumY khY n koie ]2] naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2||

Guru Sahib in this Pauri finally tells us that those who understand that what one is getting is because of the ‘Hukam’ will not speak with a sense of ‘Ahamkara’.

It will be naturally so, because the individual knows that she/he is not the doer, is not the achiever; she/he is only the receiver of what came to her/him as a result of ‘Hukam’ of ‘Karta Purakh’.

This is what my understanding of this Pauri is. My desire to know what in our life is responsible for specific ‘Hukam’ is still not fulfilled. In search of it, I continue my study of Siri Guru Granth Sahib.

With Love and Regard for all.



Amarpal

Dear Amarpal ji,

Silly question: As Karta Purakh is running the show, and anyway things are to happen as per His Hukam, resulting into impact of Hukam on our lives, then what really is need to do anything? He is just going to take care of all, irrespective of what everyone does! Then really why to worry about any religious activity or in fact anything happening in lives? Why not we just let ourselves loose and keep on getting the things as they come as per 'Bhaana Man'naa' ?

Warm Regards.

Dear ThinkingOne,

Wait a little, in subsequent Pauris it must be coming. I am insearch of it. I want to know how the Hukam gets designed. Hukam is a response to some thing. That some thing we have to find out. This Hukam cannot be random because 'Karta Purakh' is extremely Just. This is what the second para of my posting points to.

With love and respect for all

Amarpal

Re: My understanding of the 2nd Pauri of Japji Sahib

Dear Amarpalji

The gist of Japji can be understood properly only in the background of the religions that were practiced when Guru Nanak appeared on the scene. Hindus and Muslims were then two major mutually-opposing faiths, each group claiming to be the follower of the true faith and the other as nonbeliever.

In the earlier stanza while denouncing in a logical manner some of the rituals being performed by mortals, Guru Nanak tells us that in order to achieve a feeling of oneness with God and transformed to super-humanity, one has to be truthful. He firmly says such a precious life is not supposed to be wasted in useless rituals. And then he tells us; surrendering to His Will can only do it.Guru Nanak didn’t want to leave any chance, so in this stanza he tells us what stops us to surrender to His Will. Gurbani tells us that it is the haume which is a chronic disease and, “haume naavai naal virodh hai duye na vasai iek Thav - ego cannot get along with the Name of the God; the two do not dwell in the same place.” - Guru Granth ang.560.12. Gurbani reveals that actually there is only one Invisible Reality, the Supremus, Who Himself has adopted all the physical forms visible to us. He is reflected in every human being thus we all are brothers and sisters and whosoever has understood this mystery has understood the gist of life. Inspite of clear declaration of Guru Nanak, it is pity even today not only various religions spread venom by calling other as {censored}, achut, certain laws in middle eastern countries restrict cremation and right of prayer place thus causing hardship. Gurbani tells us God being all love, how could differentiate by birth His creation, and any one differentiates is liable for octroi and consigned to cycle of rebirth, but they mislead themselves to be noble and have franchise for Heaven.


So Guru Nanak highlights in this stanza some of major working of His Orders and Wills.
Hukamee hoven aakaar hukam na kahaiya jaa-ee
By His divine command manifestation of all bodies (in this world of human being, animal, vegetation, stone etc.) takes place that is so vast and infinite; no mankind with his limited intellect can state.


Hukmee hoven jee hukam miley vad-aayee
With His Divine command souls in the mother’s womb are created; with His command are stages higher elevated.


Hukmee utam neech hukam likh dukh sukh pa-eeaeh
With His Divine command mortals are high as well as the low; With His written Divine ordinance to us our joys and sorrows flow.

Ikna hukamee bakhsheesh ik hukamee sada bhava-ee-ai
Some are blessed with Divine order; some are wandering forever, in the circle of rebirth and death and thus are separated from Him ever;


Hukmai aandar sabh ko bahar hukam na ko-eye
All are governed by His command; none has the exemption from His Divine command.


Nanak hukmai jey bhujhey ta haumai kahey na koe ]2]
Sayeth Nanak, those who recognize His Divine Order; From ‘Pride of self’ he shall never talk

Before answering the Million-Dollar question Guru Nanak clarifies that by the ‘Hukam’ of ‘the Absolute’ the forms come into existence. The different forms of the world like mountains, oceans, humans’ beings, birds, animal, vegetation; rivers, gems, stars etc. are all manifested under the command of God. And every creation of His is complete in itself. A scientist cannot deny the feeling of being startled at Nature's absolutely phenomenal and the most intelligent work of self-creation into all the complicated life forms in millions of different ranges including a human being through a greatly thoughtful and organized manner. So vast and infinite is the Hukam that Guru Nanak immediately adds that the ‘Hukam’ cannot be stated or even imagined.

The question that arises now is why it cannot be stated? When something happens in ones life, the individual knows that this was his ‘Hukam’, then why it cannot be stated? His command or Hukam, which is the cause of world drama. ‘Hukam’ when implemented creates an impact on the life of an individual, which one can feel and know; what we know is only the effect of ‘Hukam’ and not the ‘Hukam’ proper. It is exactly like ‘His Light’ which can be seen or sensed but cannot be described. So one must first know the working of this Will that has given us birth before we proceeds to discover the way to attune to it.

Like what is the cause of creation, what has sustained it in the process of evolution which Gurbani endorses but muslim denies and which most scientific people believe. To Guru Nanak it appears as only the manifestation of His Will i.e. the Will of expressing Himself in the creation. He says with His Divine command only souls are created; with His command adoration is granted. Guru Nanak through these sentences is conveying the spread over which the ‘Hukam’ impacts.

Hukam means God’s Will which was carried out by Naam for creation of nature and every action and reaction in this universe, in the living world is going on according to this Hukam. Nobody can change the Hukam. Basic instinct in everything is happening by His divine command. From the particle of sand to Sun and ant to elephant is under the order of His manifestation. So one question comes in our mind, is it that we are totally enslaved by His law or do we have some Free Will. In Islamic literature there is a beautiful tale, which illustrate that once Hazrat Ali enquired Prophet Mohammed whether he can also do anything or everything under His command. Prophet Mohammed was very far-sighted and replied to him that this question is very delicate and if I explain to you in word, you may not understand and I will tell you later on in a practical manner. Upon Hazrat Ali’s insistence, Prophet Mohammad then asked Ali to lift one of his legs. Hazrat Ali lifted his right leg. Then Prophet Mohammed asked him now to lift second leg too. He replied how is it possible. It cannot be done unless he brings down the right leg. Prophet Mohammad then told him, this is the answer of his question. He said without God’s will and presence nothing can function but which direction one goes that choice He has given to us hence you lifted any of the leg. And that is His law and His Will that He has given the choice.

Therefore though everything is under His command, it is a blessing that the human mind is given the gift of choice to select between good and bad. Life affords human a unique blend of options to choose from. He can walk both ways either, with eyes open or closed but along with that He has given the mankind egotism. It is up to the Gurmukh whether he allows himself to slip into the muck of attachment and Maya that will drag him into the cycle of life, or he chooses to live as though he had nothing at all and still remained attached to Naam and the love of God that will see him reunited with the Divine while living. But again though He has given us free will we cannot commit bad outside His domain (as a fish lives nowhere but within water. There is a lakhshman rekha).


Though Gurbani tells us,“Sabh mai jot jot hai soey - this DIVINE JOT is same in all His creations. It is my understanding since the privilege of choosing right and wrong was given to mankind, their sustenance and union with God in return, unlike birds and animals was made difficult, which required efforts, otherwise mankind would have also been sitting without charm like a snake who sits in a hole for six months without movement, and all these inventions, science, technology, discoveries, plane, mobile phone, satellite, sky-rocket buildings, wonders of wonder, creations of mankind, which are made for the further comfort of mankind, would not have been possible. It means it was a blessing in disguise and was not a curse from God, which pushed him in search of sustenance and invention. There was mystery behind. Gurbani tells us, “One who works for what he eats, and gives some of what he has- O Nanak, he only knows the Path.”- Guru Granth ang.1245.19.

Regards Sahni Mohinder

Re: My understanding of the 2nd Pauri of Japji Sahib

Hi amarpal, your efforts are commendable. In order for u to understand japuji Sahib first u must undestand the purpose of Jaa-aap. knowing your self. Taking inventory of the good, bad and the evil that resides with in our body. In order for you to fully understand the meaning of the 2nd pauri first, u must understand the meaning of the stanza, " Hukam Rajii chalna Nanak Likhia Naal" these are only six words but it will takes you several days of hard work, if u r lucky, to understand this. I will give u a hint so that your task can become easier. You have to do a lot of thinking and reach out to the vedas in order to fully understand the meaning word " Rajii" it has to do with Satva, Tatva, Rajas, Mana, Tamas, dharm. once you under stand this rest of the stanzas in this pauri will become quite clear. Japuji Sahib is written in such a way, in that its requires a lot of thinking and is dezined to turn an ordarnary mind to and extraordanary mind, only than u will understand the meanings behind the words and u can use the same mind to improve other aspects of your daily life.

Latter on in Japuji Sahib u will learn the dangers of having " Akshri Gian" only

your current understanding of all the stanzas is incorrect. It totaly lacks logic and common sense. There is nothing in all the Gurbani , so far, in my quest to know that lacked logic and common sense.

Wish U all the best- Inder Pal Singh

Re: My understanding of the 2nd Pauri of Japji Sahib

Dear Inder ji

Waheguru ji ka khalsa
Waheguru ji ki fateh

It would have been more appropriate if you had quoted how and what made you feel incorrect understanding. I would be interested if you could kindly present your understanding of 2nd pauri.

Thanks
Regards Sahni Mohinder

Re: My understanding of the 2nd Pauri of Japji Sahib

I will explain the meaning of this pauri in compliance with Guru Nanak's directive to share knowledge. My explanation is as I understand Japuji Sahib

In Pauri 2 there are three important words Hukam-Hukmee and Hukmii. These word came from Arabic laungage. In ordanary conversation word hukam means" order" Which may be obeyed by one or not., ie a father to son or a judge to defendant, the Hukam is delivered through sound or a writt, faliure to follow that order may have alternatve consiqunses you may be fined,jailed or even face death. Just like Guru Teg Bahadur who defied the Hukum of a judge and gave up his life than to follow the hukum.

The soure of the word Hukam is Huk.

huk is a force of action in the internal and external universe. When the force of the wind attacks a tree the tree does not have much of a choice, it has some built in defenses against wind neverthless enough wind will uproot a tree. That extra wind that uproots a tree is a hukam of the nature for the destriction of that tree, and the tree has no alternative but to uproot. And on the other hand if you are hungry and standing under a tree, with fruits, and wondering how to get it, A " Huka" of wind can bring the fruit to you. The internal world works in the same fashion.

First Stanza - Hukam Rajaii chalana Nanak Likhia Naal

The hukam origanated through the process of rajas will always be carried out and you have no choice but to surrender just like the example above. The word " likhia" stresses the certainty of the event.

In the Vedas and Gurbani, the process is explained in much detail in the Vedas, Every man is a King of his universe, in that he has to make decisions every day, several times a day.
There is one of only two " Tatvas" (components) constitute a decision of action.
"Satva" (purity) Tamas (vein). The decission, a King has to make is, which one of these two to choose in the decission of action . For example its tax time, you may chose to lie (tamas) and gain material wealth the mortal body wants or Tell the truth and provide the etheral wealth your imortal spirt wants.

If you chose satva you have generated a " Guna" and generated A "mana" for repetition. if you chose tamas you have generated "avguna" and a " mana" for the same repetition.

When Guru Gobind singh Said " Dharm binah na raj Chalha hun" he strictly points out to the process of Rajas. In that he has promissed that he will use Dharm ( the process of rajas is part of dharm) when he makes his decissons. The process of rajas should always be surrenderd to the wisdom of the guru, "matha takena" is only a symbol that signifies the surrender of your Rajas process to the Guru, as he is the most qualified king, it has nothing to do with showing respect for the guru surrendering to the guru is showing respect for yourself, that way u can never go wrong with the process.

When Guru Gobind Singh said " Raj Karega khalsa" he strictly points out to the process of rajas in that he is saying that he will always chose "satva" Khalas.

Now going back to the stanza. Rajii hukam( processed through Rajas) will always be carried out. The hukam origanated through your gunas will bring you pleasure and joy just like the fruit of the tree mentioned above, hukum orignated through avgunas will eventuly uproot you just like the tree mentioned in the example through the wind of Dukh, depression, fear,cowardnes.

Accordiing to guna and avguna you will u will feel utum or nitch, or receve greatness (Vadhaii) such a hukum is impossible to deliver via sound or writt it just happens, Just like a judge or a father in the example earlier, and the hukmee ( the source) has no human or any shape that u can beg for mercey as u can do with a judge or a father, there is no process for apeal.

At the end Nanak Says Hukmii ( lots of hukums) awits inside your body only not outside.

The last telling stanza " Nanak hukamii joa bujha hum ko kahai na koi"

I will let you translate this this important stanza by your self.

This stanza should explain the greatness of guru Teg Bahadur.

Inder Pal Singh

Re: My understanding of the 2nd Pauri of Japji Sahib

Dear Inder Pal Singh Ji,

The language you had used in your post indicates that you are very sure of your understanding. I pray to 'The Sat' that such frame of mind I never get, it will hamper my progress, all my life I want to remain a learner.

I have spent part of my life learnig of ancient scripture of our land. All the terms you have referred in your post, I new them all. If vedas were to be the guideing principle of Sikhi, ther was no need for Guru Sahibs to invest ten lives to help us transform to Sikhi. Even Upnishads which evolved after vedas do not agree completely agree with vedas and at places are critical of them. I do not wan to relapce into the ancient past of our land. You appear to be familiar with vedas. In vedas the devetas were, indra, surya etc etc; there is no Devi in Vedas. You know in Upanishad they became Shiva, Bhrama and Vishnu. Further down it became that all are One. Tantras brought it concept of Devi, Yoga and kundalini. Finally vedvyasa wrote Bagvatam, if you are familiar with the ancient scripture of our time I am sure you must be knowing why did vedvyas compile this last Granth. After this Mahabharat (which includes Gita) and Ramayana was written. I think you must be knowing why Mahabharat was compiles and why is it called MAHAbharat; Dr Sarvapalli Radhakrishann, former president of India has explained it in his book Philosophy of India.

I am not for mystifying the simple Sikh religion by bring the complications from other religion through back door (through explanations). Those concepts which our Guru Sahibs have left behind, I do not want to pick them up. Once we bring some these concepts in Sikhi others too will follow on their own and Sikhi will not remain what Guru Sahib gave us. Sihki is an independent religion and does not need support from concepts from other religions.

I do not want to pass any Judgement, but request you not to spend time for me, I will continue to evolve at a pace in accordance with the Hukam of 'The Sat'.

Observations I will always read but may not respond unless there is something in it for me to learn. This is for the simple reason, as with all of us, I too have 24 hours in a day. this aplies to all the post, no matter who has posted.

With love and respect for all

Amarpal Singh

Re: My understanding of the 2nd Pauri of Japji Sahib

Dear Inder Pal Singh Ji,

I am aware of the meaning and the terms you have used in your posts. I am aware of the three gunas. This three Gunas were one of the earlier basis of dividing the society into castes. I always try to avoid giving prominance to these in my post. Once our Khalsas get into its mould, the other things will follow. The idea of forming casteless Khalsa Panth may get diluted. Instead, I ask Khalsas to do Nishkam Karma (which I know is possible). This Khalsa Pant says again and again when any one of us says. Sri Waheguru Ji Ka Khalsa Sri Waheguru Ji Ki Fateh.

I not only have to share with others what I have learnt, but also see what impact it can have in the long run on those who happen to read it.

With Love and respect for all.

Amarpal Singh

Re: My understanding of the 2nd Pauri of Japji Sahib

Dear Sahni Mohinder Ji,

Your Interpretation is Superb and outstands the other Interpretations in this post.

Can I seek an answer from you which has popped up in my mind.

"DIVINE JOT is same in all His creations"

What is the reason that most of people do not accept the above line ?

Warm Regards,
Devine Sanative

Re: Japji Sahib - Pauri 2 - Guru Granth Sahib

DIVINE JOT is same in all His creations"

What is the reason that most of people do not accept the above line ?

Very true Divine ji, It is only veil of ignorance which makes people astray. Jyot is same whether we ignite fire with this or cook food. In order to break the veil of ignorance, Guru Nanak has advised to be truthful to God irrespective of whatsoever situation you are in. He reminded us 'mann to jot sarup hai aapna mool pachhan." Those who are blessed with His grace are able to understand the motive of human birth and sing His glorious song, others go astray.

Regards Sahni Mohinder