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Pauri 27 Japji Sahib - Pauri 27th


Jun 11, 2004
Dear Members,

Today, I share with you my understanding of 27th Pauri of Japji Sahib.


Just literal translation of what is said by Guru Sahib in Japji Sahib does not satisfy me. I seek the spiritual message of our Guru Sahib from each of the Pauri.

As I study 27th Pauri, I find that Guru Sahib has used the word ‘sing’ and its derivatives in many of its sentences. In one of the sentences Guru Sahib has stated that ‘Siddhas sing in Samadhi. I admit that I have not yet evolved to a level to go into Samadhi and know what it is from first experience, but what I have learnt about it is that in Samadhi there is absolute peace, in Samadhi no one sings. In other sentences too literal translation does not give me the satisfaction of learning. This makes me feel that literal meaning, which I was taking to be true, is not the real meaning, which Guru Sahib wanted to convey. This realisation made me look for alternatives. When I tried to condense this Pauri i.e. to grasp it in its totality, it lead me to the conclusion that Guru Sahib has used the word ‘sing’ and its derivatives as metaphor. In real sense it means a way to link with the intended entity – in this case the perceived entity is ‘The Supreme’. With this understanding the teachings of this Pauri started coming to me and I realised that my attempt to read the Pauri just literally will mask its real teachings.

My understanding follows.

1. so dru kyhw so Gru kyhw ijqu bih srb smwly ] so dar kayhaa so ghar kayhaa jit bahi sarab samaalay.

Guru Sahib asks; what type of gate it can be? What type of dwelling it can be from where ‘Karta Purakh’ takes care of every thing?

My understanding:

Guru Sahib knew every thing. This question he is not posing to himself. Through this question, Guru Sahib is making me think and come to my own conclusion. Guru Sahib is asking me how can ‘The Infinite Nirakaar’ be limited to a dwelling, which has entrance. We know that ‘Karta Purakh’ is everywhere independent of time - dwellings are needs of those who have Akaar; these are not needed for ‘Nirakaar’. This way without making very explicit, Guru Sahib has demolished the notion coming from mythology that belong to our land that there is a place somewhere up in the sky where ‘The Supreme’ resides.

This way Guru Sahib is making me part of his chain of thought, carry an ordinary person like me through, and deliver me to Sikhi.

2. vwjy nwd Anyk AsMKw kyqy vwvxhwry ] vaajay naad anayk asankhaa kaytay vaavanhaaray.

There is sound of Naad, and uncountable musicians play many instruments.

My understanding:

One element of the mythology that belongs to our land tells that Naad (sound) was the first in creation. Naturally as the mythology advances in explaining the creation, instruments and musicians too came into existence and create an impression about the ambience in the place of dwelling of the perceived ‘Supreme’.

Guru Sahib has started telling me how the imaginative minds of we humans have given worldly attributes to creator of the world. This is a reverse process taking place – we humans are trying to portray what our creator looks like based on our way of living, though we know nothing of this ‘Supreme’. How can we human do it – ‘Nirakaar’ cannot be portrayed, trying to do it shows our limited nature. All our human faculties have evolved to cope with our living in this material world; they have not evolved the interface to ‘The Sat’; how can we portray this undefined entity. All these are imagination of human mind.

This process of portraying ‘The Sat’, takes us away from it. ‘The Sat’ whom we cannot perceive just on our own is revealed only through the grace of ‘Karta Purakh’– ‘Gurparsadi’.

This way Guru Sahib is telling me how we human create pluralities.

3. kyqy rwg prI isau khIAin kyqy gwvxhwry ] kaytay raag paree si-o kahee-an kaytay gaavanhaaray.

Any Raga you know there are large number of singers who can sing it.

My understanding:

Guru Sahib has chosen one ambience that of music, which is perceived to exist in the place of dwelling of ‘The Supreme’ according to the mythology belonging to our land. Though music and singing, though living in this world, one can imagine oneself to be part of the ambience of the place of dwelling of ‘The Supreme’. That is why I take this word –sing or its derivatives – as metaphor, which conveys a sort of linkage to ‘The Supreme’.

Here Guru Sahib has said that any Raga, which you know and name it, there are many singers who can render it. In other words, any link with ‘The Supreme’ one imagines, there are many others who are illegible to live in the realm of ‘The Supreme’. This again adds to the plurality.

My learning from earlier Pauris tells me that ‘The Sat’ is one and is Nirakaar’. ‘The Sat’ does not need any ones company. Without criticising, Guru Sahib is putting me on the right path, removing the pluralities that can be in my mind as a result of the accepted mythology of our land.

4. gwvih quhno pauxu pwxI bYsMqru gwvY rwjw Drmu duAwry ] gaavahi tuhno pa-un paanee baisantar gaavai raajaa Dharam du-aaray.

They sing to you as air, water and fire. The kings sing at the door of Dharma.

My understanding:

Based on the prevailing mythology of our land, people perceive ‘The Supreme’ through the basic element from which life is made. These people try to link themselves to ‘The Supreme’ through these basic elements – air, water and fire; that existing in this world. Even the one who represents the ultimate in material world the King also sings at the door of spiritual world.

5. gwvih icqu gupqu iliK jwxih iliK iliK Drmu vIcwry ] gaavahi chit gupat likh jaaneh likh likh Dharam veechaaray.

They sing to you as Chitragupt who records and knows how ‘’Karmas get transformed into ‘Hukam’ and who keeps recording to distribute (administer) Dharma.

My understanding:

Guru Sahib is telling me that to linkup with ‘The Supreme’, some people sing and praise ‘The Supreme’ as Chitragupt (an entity from the mythology of our land, whose stated task is to keep records of all the Karmas of all the living entities and help administration of Dharma). Here we note that by stretching our imagination we human have extrapolated the ways of our society to the perceived world or dwelling of ‘The Supreme’. This adds to the plurality.

6. gwvih eIsru brmw dyvI sohin sdw svwry ] gaavahi eesar barmaa dayvee sohan sadaa savaaray.

They sing to you as Shiva, Brahma, and ever adorned and beautiful Devi.

My understanding:

Guru Sahib is adding to the list of different entities, which human imagination has created and to whom they sing, praise and try to linkup with. These entities referred in this sentence are prominent in Upanishad and are in human form. This too contributes to the plurality.

7. gwvih ieMd iedwsix bYTy dyviqAw dir nwly ] gaavahi ind idaasan baithay dayviti-aa dar naalay.

They sing to you as Indra sitting on his throne with Devetas along with him at his place of dwelling.

My understanding:

Here Guru Sahib has added to the list of pluralities that human mind of our land has created, and to whom people sing and praise to linkup with their perceived ‘Supreme’. The entities referred in this sentence are in human form and are from Vedas.

8. gwvih isD smwDI AMdir gwvin swD ivcwry ] gaavahi siDh samaaDhee andar gaavan saaDh vichaaray.

Siddh sing within them while in deep meditation, Saadhus sing while contemplating.

My understanding:

Guru Sahib in this sentence has moved from entities that are in human form to abstracts processes like meditation and contemplation to linkup with the perceived ‘Supreme’. These methods of linkup, contribute further to the plurality.

9. gwvin jqI sqI sMqoKI gwvih vIr krwry ] gaavan jatee satee santokhee gaavahi veer karaaray.

Fanatics, celibate, contended, sing, hard-core warriors sing.

My understanding:

Having explained to me the plurality of the sought entity and the methods used to link with this ‘Supreme’, here Guru Sahib is telling me that people having from different natures try to linkup with the perceived ‘Supreme’ in this way.

10. gwvin pMifq pVin rKIsr jugu jugu vydw nwly ] gaavan pandit parhan rakheesar jug jug vaydaa naalay.

Pundits (Brahmins) who are the custodian of Vedas for long time sing to you from its script.

My understanding:

Guru Sahib now tells me about another component of the plurality i.e. the ritualistic reading of scripture as a perceived method to linkup with the intended ‘Supreme’.

11. gwvih mohxIAw mnu mohin surgw mC pieAwly ] gaavahi mohnee-aa man mohan surgaa machh pa-i-aalay.

They sing to you as Mohini, who can win over the hearts, and serve from the cup.

My understanding:

Mohini is another entity that comes from the mythology of our land.

During Churning of sea by Suras and the Asuras, Vishnu is said to have taken the form of exceedingly beautiful charming lady who captured the heart of all the Asuras (except two). While the Asuras kept there attention on this charming lady, she served the Nectar to the Suras leaving nothing for the Asuras thereby denying them the fruits of their hard labour they put in to churn the sea.

This heart capturing attribute is also sung to praise and linkup with the perceived ‘Supreme’ – another element of plurality.

12. gwvin rqn aupwey qyry ATsiT qIrQ nwly ] gaavan ratan upaa-ay tayray athsath tirath naalay.

Even the gem of people sings to you about the 68 places of pilgrimage as a way to reach you.

My understanding:

Guru Sahib now introduces me to another aspect that has its origin in the mythology of our land – the 68 places of worship. This is another method perceived by human mind to linkup with ‘The Supreme’. This adds another variation i.e. another plurality.

13. gwvih joD mhwbl sUrw gwvih KwxI cwry ] gaavahi joDh mahaabal sooraa gaavahi khaanee chaaray.

The powerful sing to you and these songs come from all the four segments.

My understanding:

Guru Sahib is telling me that even the most powerful people, all the people from the four segments (castes) try to linkup with the perceived ‘Supreme’ through methods, which are the creation of human mind.

14. gwvih KMf mMfl vrBMfw kir kir rKy Dwry ] gaavahi khand mandal varbhandaa kar kar rakhay Dhaaray.

They sing to you as planets, group of planets, and galaxies that you have created and maintained in place.

15. syeI quDuno gwvih jo quDu Bwvin rqy qyry Bgq rswly ] say-ee tuDhuno gaavahi jo tuDh bhaavan ratay tayray bhagat rasaalay.

Only those can sing in the right way to you, whom you grace and they remain imbued in your Bhagati.

My understanding:

Guru Sahib is telling me that even in this world of pluralities there are individuals who link up with ‘The Supreme’. These are the people who are graced by the ‘Karta Purakh’. Here he has again emphasised to me the importance and relevance of the concept of ‘Gurparsadi’. In a way Guru Sahib is telling me that I should shed the feeling of ‘I’ – the ego, my Ahamkara. The real doer is ‘Karta Purakh’. What ever I am is as a result of the grace of ‘Karta Purakh’.

16. hoir kyqy gwvin sy mY iciq n Awvin nwnku ikAw vIcwry ] hor kaytay gaavan say mai chit na aavan naanak ki-aa veechaaray.

There are so many more entities and methods through which people sing to you, all those do not come to the mind even after trying to remember.

My understanding:

Guru Sahib is telling me that the extent of pluralities that human mind has created is mind-boggling. Even if one tries to thoughtfully list all, some are sure to be missed.

17. soeI soeI sdw scu swihbu swcw swcI nweI ] so-ee so-ee sadaa sach saahib saachaa saachee naa-ee.

Only that is the ‘One’ who is always true, is true supreme, whose name itself is true.

My understanding:

Guru Sahib in this one sentence has introduced us to ‘Ek Onkar’ steering clearly away from all pluralities that human mind has created.

His logic here is very clear. If ‘Karta Purakh’ is one then what is the need for us to think differently about it? In fact what is the need to even create any image about ‘Karta Purakh’ in our mind; it is bound to false. Human brain has no faculty or system ability to perceive ‘Karta Purakh’ on its own. What is the need to conceptualise ‘Karta Purakh’ in one form or another? We have to become pure. Pure we will be when we shed Ahamkara and follow our Dharma, be socially useful and surrender to the Hukam of the ‘Karta Purakh’.

Even my use of the word ‘Karta Purakh’, in a way gives name to the Supreme. The above sentence of the Japji Sahib tells me that I am creating an image in my mind. Guru Sahib has told me very clearly in this sentence not to do so. Now onward I will refer to this Supreme only as ‘The Sat’. There is no need for me to think beyond this for two reasons; first my faculties as human being, on their own, cannot introduce me to ‘The Sat’ and second ‘The Sat’ cannot be captured.

18. hY BI hosI jwie n jwsI rcnw ijin rcweI ] hai bhee hosee jaa-ay na jaasee rachnaa jin rachaa-ee.

‘The Sat’ is, shall always be, and shall be there even if the creation departs.

My understanding:

Guru Sahib in this sentence has emphasised the independence of ‘The Sat’ from any external agency and time.

19. rMgI rMgI BwqI kir kir ijnsI mwieAw ijin aupweI ] rangee rangee bhaatee kar kar jinsee maa-i-aa jin upaa-ee.

‘The Sat’ has created different entities in so many colours, which has given rise to Maya.

My understanding:

First, I must share with you my understanding of what I understand from the term Maya.

Maya is a word, which is in common knowledge of the people of our land. Each individual understands it in her/his own way; broadly it is taken that what can change is Maya. Some even call life as Maya; I do not agree with this extreme view.

My studies tell me that all physical entities in this universe are real. I am real, you are real, men are real, women are real, all that constitute plant and animal kingdoms are real, rivers, mountains, sea, land, planets, galaxies are real, food, money, wealth etc all are real; they are not Maya.

All the relationships and consequent attachments or ownership that we establish with these physical entities through the function of our mind are Maya. These relationships and attachments are the product of our mind. I like a person so I seek her/his company; I dislike an individual so I avoid her/him. I like a car so I do every thing to have one. I am emotionally involved with some one, all what she/he does appear right to me.

The relationships, attachments and feeling of ownership create a veil on my intellect, which prevents me to see the truth in the object of my interest or disinterest. These emotional involvement – positive or negative – colour the inputs that my senses receive about the object of interest, creating a bias, before that are presented to cognitive processes of my brain to act upon them, naturally the out put of the cognitive process is going to be false. This way, I move away from the truth. The effect of this is faulty perception that is not true, not real. The end product of this is Maya.

In short all what nature creates – living and none living – are real. All what mind creates through relationships, attachments and feeling of ownerships are Maya. With this I revert back to what I understand from the sentence of this Pauri.

Guru Sahib tells me that ‘The Sat’ has created so many entities with different attributes that we take them to be different in real sense and establish different relationships and attachments with them. This is the primary cause of creation of Maya and so in this way ‘The Sat’ is the creator of Maya.

Why I understand this sentences in this way, I explain here. My mind gets entangled in the external attributes of the entity that my senses can perceive; this is further coloured/distorted by my likes and dislikes creating a basis for my relationship and attachment with this entity. This bias is a product of my mind and can change any time. That means the creations of my mind (relationship, attachment and ownerships), which can change in a short time, cannot be taken to be enduring, they are not real; they are product of Maya.

The truth is that all the living entities are one. This is so because all have life in them, which is sustained by the same source ‘The Sat’. My mind, through its way of functioning, prevents me from seeing this reality - ‘The Sat’ in these entities – because it goes by the external attributes and my biases; it has no way to reach the real deep inside the being – ‘The Sat’- which alone is enduring and so real. My mind has made me live on unreal superfluous perception far remote from the real; this is the effect of Maya.

Maya is originating from the way ‘The Sat’ has structured the beings and as a result ‘The Sat’ is said to be the creator of Maya. In other words Maya is a by-product of the creation by ‘The Sat’.

20. kir kir vyKY kIqw Awpxw ijv iqs dI vifAweI ] kar kar vaykhai keetaa aapnaa jiv tis dee vadi-aa-ee.

Having created, ‘The Sat’ watches over its creation through its immenceness/greatness.

21. jo iqsu BwvY soeI krsI hukmu n krxw jweI ] jo tis bhaavai so-ee k{censored}e hukam na karnaa jaa-ee.

“The Sat’ does what pleases him (what is right), no order can be given to ‘The Sat’.

My understanding:

Guru Sahib is telling me that ‘The Sat’ is above all, no one can bend or twist its will, what is right ‘The Sat’ will do on its own, we human or any other agency cannot impose her/his will on ‘The Sat’.

22. so pwiqswhu swhw pwiqswihbu nwnk rhxu rjweI ]27] so paatisaahu saahaa paatisaahib naanak rahan rajaa-ee. ||27||

‘The Sat’ is the King, King of kings, O’ Nanak live willingly under “The Sat’.

My Learning from this Pauri:

Guru Sahib knew fully the perception that existed in the minds of the people of our land about the realm, which belongs to those whom they considered as ‘Supreme’ i.e. Gods. This perception is full of dualities and worldly attributes; this cannot be true because ‘The Sat’ can only be ‘One’.

To explain and deliver Sikhi to me, Guru Sahib starts this Pauri with the pertinent question; this question Guru Sahib has asked in the 1st sentence of the Pauri. Guru Sahib then takes me through the pluralities and finally tells me the position of Sikhi on this aspect.

Guru Sahib is telling me with all the elaboration that all that is created by mind is not real; it is Maya. All pluralities have their origin in mental perceptions and hence are Maya. “The Sat’ is only one. ‘The Sat’ cannot be forced by any one in any manner; it is absolutely independent and above all. I as an individual should willingly harmonise myself with the will of ‘The Sat’.

With this I close.

With love and respect for all.



ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ (Previously namjap)
Jul 14, 2007
....lead me to the conclusion that Guru Sahib has used the word ‘sing’ and its derivatives as metaphor.
I agree with your views.


Nov 5, 2010
Sat Sri Akaal,
Celestial Music
All atoms as energy source, each atom has energy in form of light sound and mass.
As sound is produced by moving particles. So there is micro movement and sound energy in all around forming creation.
As humans audible range is to specific range, sound if atoms can only be realised or listened by way of magnification.
All sound spectra belongs to creator.

All tunes and those making those tunes belong to Creator
Gaveh Repetition of expression attuned to Nature


Nov 5, 2010
ਸੋ ਦਰੁ ਕੇਹਾ ਸੋ ਘਰੁ ਕੇਹਾ ਜਿਤੁ ਬਹਿ ਸਰਬ ਸਮਾਲੇ॥
ਵਾਜੇ ਨਾਦ ਅਨੇਕ ਅਸੰਖਾ ਕੇਤੇ ਵਾਵਣਹਾਰੇ॥
ਕੇਤੇ ਰਾਗ ਪਰੀ ਸਿਉ ਕਹੀਅਨਿ ਕੇਤੇ ਗਾਵਣਹਾਰੇ॥
ਗਾਵਹਿ ਤੁਹਨੋ ਪਉਣੁ ਪਾਣੀ ਬੈਸੰਤਰੁ ਗਾਵੈ ਰਾਜਾ ਧਰਮੁ ਦੁਆਰੇ॥
ਗਾਵਹਿ ਚਿਤੁ ਗੁਪਤੁ ਲਿਖਿ ਜਾਣਹਿ ਲਿਖਿ ਲਿਖਿ ਧਰਮੁ ਵੀਚਾਰੇ॥
ਗਾਵਹਿ ਈਸਰੁ ਬਰਮਾ ਦੇਵੀ ਸੋਹਨਿ ਸਦਾ ਸਵਾਰੇ॥
ਗਾਵਹਿ ਇੰਦ ਇਦਾਸਣਿ ਬੈਠੇ ਦੇਵਤਿਆ ਦਰਿ ਨਾਲੇ॥
ਗਾਵਹਿ ਸਿਧ ਸਮਾਧੀ ਅੰਦਰਿ ਗਾਵਨਿ ਸਾਧ ਵਿਚਾਰੇ॥
ਗਾਵਨਿ ਜਤੀ ਸਤੀ ਸੰਤੋਖੀ ਗਾਵਹਿ ਵੀਰ ਕਰਾਰੇ॥
ਗਾਵਨਿ ਪੰਡਿਤ ਪੜਨਿ ਰਖੀਸਰ ਜੁਗੁ ਜੁਗੁ ਵੇਦਾ ਨਾਲੇ॥
ਗਾਵਹਿ ਮੋਹਣੀਆ ਮਨੁ ਮੋਹਨਿ ਸੁਰਗਾ ਮਛ ਪਇਆਲੇ॥
ਗਾਵਨਿ ਰਤਨ ਉਪਾਏ ਤੇਰੇ ਅਠਸਠਿ ਤੀਰਥ ਨਾਲੇ॥
ਗਾਵਹਿ ਜੋਧ ਮਹਾਬਲ ਸੂਰਾ ਗਾਵਹਿ ਖਾਣੀ ਚਾਰੇ॥
ਗਾਵਹਿ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡਾ ਕਰਿ ਕਰਿ ਰਖੇ ਧਾਰੇ॥
ਸੇਈ ਤੁਧੁਨੋ ਗਾਵਹਿ ਜੋ ਤੁਧੁ ਭਾਵਨਿ ਰਤੇ ਤੇਰੇ ਭਗਤ ਰਸਾਲੇ॥
ਹੋਰਿ ਕੇਤੇ ਗਾਵਨਿ ਸੇ ਮੈ ਚਿਤਿ ਨ ਆਵਨਿ ਨਾਨਕੁ ਕਿਆ ਵੀਚਾਰੇ॥
ਸੋਈ ਸੋਈ ਸਦਾ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਸਾਚੀ ਨਾਈ॥
ਹੈ ਭੀ ਹੋਸੀ ਜਾਇ ਨ ਜਾਸੀ ਰਚਨਾ ਜਿਨਿ ਰਚਾਈ॥
ਰੰਗੀ ਰੰਗੀ ਭਾਤੀ ਕਰਿ ਕਰਿ ਜਿਨਸੀ ਮਾਇਆ ਜਿਨਿ ਉਪਾਈ॥
ਕਰਿ ਕਰਿ ਵੇਖੈ ਕੀਤਾ ਆਪਣਾ ਜਿਵ ਤਿਸ ਦੀ ਵਡਿਆਈ॥
ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਸੀ ਹੁਕਮੁ ਨ ਕਰਣਾ ਜਾਈ॥
ਸੋ ਪਾਤਿਸਾਹੁ ਸਾਹਾ ਪਾਤਿਸਾਹਿਬੁ ਨਾਨਕ ਰਹਣੁ ਰਜਾਈ॥ ੨੭॥
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