Dear Members,

In this posting, I share with you my understanding of 1st Pauri of Japji Sahib.

Awid scu jugwid scu ] aad sach jugaad sach.
hY BI scu nwnk hosI BI scu ]1] hai bhee sach naanak hosee bhee sach. ||1||

Guru Sahib is telling us that the ‘Karta Purakh’ mentioned in the ‘Mool Mantra’ remained true irrespective of time. It is clear that ‘Karta Purakh’ is independent of time. It is so, we all can understand. What is time after all? It is an entity, which elapses between two events. For ‘Karta Purakh’ there is no event, naturally time is not an entity for ‘Karta Purakh’. Time has meaning only in world where things change; it has meaning for we mortals, not for ‘Karta Purakh’. Please keep in mind that the indent of the seeker is to realise ‘Karta Purakh’ and merge with it, which is ‘Sach’.

In the third sentence our Guru Sahib states:

socY soic n hoveI jy socI lK vwr ] sochai soch na hova-ee jay sochee lakh vaar.

The meaning is clear; no matter how much you think you cannot realise ‘Karta Purakh’. ‘Karta Purakh’ cannot be perceived through cognitive processes. What is said is a statement, why it is not possible Guru Sahib has not told, but he has told us that ‘Gyan Marg’ does not lead to the intended goal of the seeker.

In the forth sentence Guru sahib state:

cupY cup n hoveI jy lwie rhw ilv qwr ] chupai chup na hova-ee jay laa-ay rahaa liv taar.

Having said that through mental processes i.e. through cognitive processes one cannot realise ‘Karta Purakh’; Guru Sahib here swings to the other end of the spectrum where every thing in fully silenced, no matter how intense and loving this silence is. Still Guru Sahib has not told why it is so and he is aware that his readers will seek a justification behind these two statements; it is evident in his next sentence.

BuiKAw BuK n auqrI jy bMnw purIAw Bwr ] bhukhi-aa bhukh na utree jay bannaa puree-aa bhaar.

Guru Sahib has used a metaphor here. He has to explain the unexplainable using the tool we humans are conversant with i.e. words, language. In this sentence Guru Sahib tells that a gap remains between the seeker and the sought when one uses any of the two methods mentioned in the third and fourth sentence of this Pauri viz. socY soic ----- and cupY cup n ---. Why it is so is made clear in the fifth sentence BuiKAw BuK n ---. This sentence makes it clear that there is a gap between the hungry person and the load of food stuff with the individual; unless this gap is bridge the goal of the seeker cannot be realised. The food has to go into the hungry stomach then only the gap is bridged.

This metaphor Guru sahib has used to convey that there is a gap that remains to be bridges between the seeker and the sought when on uses the intense cognitive processes or goes into intense silence. The next sentence Guru Sahib makes the difficulty explicit.

shs isAwxpw lK hoih q iek n clY nwil ] sahas si-aanpaa lakh hohi ta ik na chalai naal.

Guru Sahib says, no matter how much wish and knowledgeable one is, it does not take his through. In other words he is saying that gap remain unabridged; the problem remains. Next Guru Sahib dwells on the question that will naturally come to the mind of the reader (please keep in mind that Guru Sahib had started this Pauri by stating about ‘sach’).

ikv sicAwrw hoeIAY ikv kUVY qutY pwil ] kiv sachi-aaraa ho-ee-ai kiv koorhai tutai paal.

Guru Sahib says, how can one belong to ‘Sach’, how the barrier can be over come so that the seeker meets the sought. Next sentence Guru Sahib gives the answer.

hukim rjweI clxw nwnk iliKAw nwil ]1] hukam rajaa-ee chalnaa naanak likhi-aa naal. ||1||

Guru Sahib tells us that by merrily harmonising oneself with his Hukam is what will take the seeker through.

Please note that Guru Sahib has started this Pauri with ‘Sach’ and ended it by telling how to bridge the gap that remains between us and the ‘Sach or Sat’. In a way he has said that the normal human faculties have evolved to tackle the problems of life in this world of existence; they are inadequate to take we human beyond, into the Absolute.

This is what I understand from 1st Pauri of Japji Sahib.

With Love and Respect for all.

Amarpal Singh

As per my understanding Guru Nanak is telling us that u cannot find union with God simply by doing the following thigs;-

1. Bathing or Ishnan-The word soche refers to such or pavitarta and not to thinking because in the following rituals it is the same theme.
2. By keeping fasts you can not attain union wi God.
3. By becoming silent u cannot achieve oneness wi Him because your mind is never silent.It is not calm.
4. By thousands of worldly wisdoms you cannot get united wi Akal Purakh.

Then how can we get united?Guru ji says by following His will.What is that will which is written in us when we are born? I think it is our inner voice which keeps guiding us what is good what is bad.This voice tells us to choose a right path. We do not listen to this voice, that is why we do not make any prgress in life.Our mind is culprit, it is filled wi Ego,our mind says "I know every thing".Unless we learn to break this wall of falsehood we cannot meet God.

May Waheguru ji give me wisdom to understand true meaning of Gurbani.I am quite an ignorant person, let some body correct my thinking. I shall be very grateful.

Your Humble Servant,

Mahanbir singh

3. By becoming silent u cannot achieve oneness wi Him because your mind is never silent.It is not calm.

Nam simran invites the mind to come along on a journy. That way their is no dualism from battle, with the mind.
It is not calm, it's job is to produce an ocean of thought, 1,000 thoughts per blink of an eye. That is where mantra comes in.
Wahe Guru, wahe Guru, the mind trails, forgive it, bring it back, one pointedness on the nam, wahe guru Wahe Guru....and Anahat, the unstuck melody comes from the heart and the vibration of the universe, of ek ong jar is tapped into. We become observers of our own singing and it becomes a sort of silence, and shunia. Gurbani mantras are in our every spiritual cell.

__________________
"Soora so pehchaniye jo ladai deen ke het
purja purja kat mare kabhi na chade khet"

"The Knight is one, who fights for the cause of the poor and helpless.
The one who fights in the battlefield for justice and does not retract
even if cut into pieces, limb by limb"

Dear Hukam Kaur Ji,

When we say that mind should disappear it means the process of thought generation should stop and simran only should remain. At some stage of evolution, word Waheguru is necessary because in this way one directs the metal faculty associated with thought generation towards generation of Guru Mantra - 'Waheguru'. When the mind is fully trained and thought generating faculty of mind fully tamed, then even the need of word ceases. The person can keep thinking about 'The Sat' when ever the individual wants. These words and even the beads of a rosary do the same function. this little mechanical work is needed to focus the mental faculties.

As you have said with the Guru Mantra - Waheguru - the mental faculties follow. This happens when the person not only utters but also listens to this word. This way greater part of the functioning brain gets involved in the Jaap.

With love and respect for all.

Amarpal Singh

kaur-1 ji,

Some authors say 'Japu' is a noun standing for the very first bani of Guru Sahib. The noun is generally mentioned with respect as 'Japu ji Sahib'.

Regards.

__________________
jau qau pRym Kylx kw cwau[[ isr Dir qlI glI myrI Awau[[ iequ mwrig pYru DrIjY [[ isr dIjY kwix n kIjY [[
..................................... gurU swihb (AMg 1412)

Dear Amarpal ji,

If you are still thinking here then you put yourself in a never ending loop. At this stage one becomes a witness only. Even thinking should stop. Ones individuality disappears here.

With warm regards

Dear Hai Bhi Sach Ji,

Please tell me why you consider thinking to be different from witnessing. Bothe are the functions of the brain, only different subsystems of the brains are used in this process. There is dual nature in thinking and witnessing.In thinking there is an entity for thinking and there is a thinker. So is the case with witnessing, there is an object to be noticed and there is an entity seeing it. Please tell me where there is nothing to see - 'The Sat' has no form and not visible - then what are you going to witness.

Please educate me on what you have said - I will be gratefyul to you.

With love and respect for all

Amarpal Singh

Japji Sahib---- itself is very clear broken down means:
Jap means to speak Ji refers to Jio our Mann (soul)
Sahib refers to Waheguru. = Mann speak Sahib

Gurbani Guru says " Sabe Japo Jap Jo Mukho Boleatia" meaning Jap is when you speak with your mouth. Simran is done "Antargat" where we take thoughts.
Gurbani Guru is telling us "Nit Japie Sas Giras Nao Parvadigar Da"
Chant Gods' Name by doing SAS GRAS. Sas Gras is the breath Waheguru is puting into our mouth all the time so we cherish him and should Jap the Gurmantr "Waheguru" or Lord, Har Har Allah, whatever the name may be, but if you are a Sikh then Wahrguru is the Gurmantar given to us by the 5 pyara.

Gurbani Guru is explaining to us to STOP focusing to the Painting and focus on the Painter. Waheguru is where our attention should be on his Lotus feet all the time. that is why Guru Ji says "Simr Simr Har Karn Karna" do Simran at all times. There is many many polutions on our Mann from the many lives we have taken and from this life as well. this is called Janam Janam di Mel and Vichar de Mel. pollution from our thoughts. so the Guru is telling us "Vichar MAre Tare Taare Ult Joon Na Aie" stop your thoughts and you shall not have to be reincarnated.

By doing Sasgras Japna you cleanse your soul "Anhis Nam Japo Re Prani Mel Hoche Hoi" day and night Jap the Gurmantr and the dirt will come off.

"Nirmal Nam Jit Mel Nah Lage Gurmat Nam Jape LIV Lave" Attuned to Waheguru's Nam you will not pollute your Mann and by Chanting you will find your connection to Waheguru.

i have found "SIMRAN.INFO" this is a website i have found usefull there is audio and video available of the AKATH KATHA for those insearch of renification with Waheguru should check it out. you can email me for any questions.

What is Jap Ji ?
Jap Ji is the beautiful hymn of Guru Nanak which appears as a prologue to the Guru Granth Sahib, the voluminous scriptural treasure of the Sikhs, which comprises over 1400 pages. The Jap Ji lays down the basic principles of his teachings and explains the means to achieve at-one-ment with the One Being, the Creator of all.

The title "Jap Ji" is composed of two words--"Jap" and "Ji."

"Jap" stands for meditation on the essence to a degree that one loses his consciousness and merges into the very object of meditation. By this Japa the meditator is transformed into that very essence, losing all sense of his own separate existence. Here this word conveys the idea of deep concentration or internal repetition of the Word, to the extent that it will efface the tint of ego in man, letting in Divinity which already exists in him with full expressive effulgence - spiritual life taking the place of physical existence.

"Ji" means a new life - life achieved through meditation on the Word - which brings us in closer communion with the Ever-Existent Source of Life. This title thus contains within itself the solution of the mystery of life. It is really life-giving - True-life giving - by contacting the Divine Word within.

Therefore if you wish to have life worth living, unite yourself with the Divine Word that is already within you.

Without realisation of God within, the body is but a bellows that breathes in and breathes out without any purpose. To live in communion with Him is the chief object set forth by Guru Nanak. The Jap Ji commences with the basic principles of life, and concludes by giving the substance of his teachings: Equality of man in the sight of God, all beings endowed with equal privileges; their approximation and separation due to their respective actions; their final emancipation through communion with the Divine Word, the Eternal Song; and competence of the Master-soul in raising others to find the Ever-Active-Will diffused in the world. It deals with the views of different schools of thought; and through questions and counter-questions, it seeks to establish the One Reality working at the back of all creation.

Guru Nanak begins by laying down the principle (in stanzas I, II and III of the text) that we must make His Will our own in order to achieve oneness with Him. Communion with His Holy Naam--the Divine Word, which is an emanation from the One Being--reveals to us His Will. The Holy Naam is the Eternal Divine Song, reverberating throughout the whole creation.

(see next page for Stanza 1 Translation)